394 |
394 |
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu paṭhamaṁ jhānaṁ bhāveti, ayaṁ vuccati, bhikkhave: |
“Bhikkhus, if a bhikkhu develops the first jhāna even for the snap of a finger, he is called, bhikkhus, a bhikkhu who dwells not without absorption, who acts on the Teacher’s message, who responds to advice, and who consumes the country’s almsfood without waste. |
‘bhikkhu arittajjhāno viharati, satthusāsanakaro ovādapatikaro, amoghaṁ raṭṭhapiṇḍaṁ bhuñjati’. |
What then of those who cultivate it abundantly?” |
Ko pana vādo ye naṁ bahulīkarontī”ti. |
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395–401 |
395–401 |
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu dutiyaṁ jhānaṁ bhāveti …pe… |
“Bhikkhus, if a bhikkhu develops the second jhāna even for the snap of a finger …pe… |
tatiyaṁ jhānaṁ bhāveti …pe… |
develops the third jhāna …pe… |
catutthaṁ jhānaṁ bhāveti …pe… |
develops the fourth jhāna …pe… |
mettaṁ cetovimuttiṁ bhāveti …pe… |
develops the liberation of mind by loving-kindness …pe… |
karuṇaṁ cetovimuttiṁ bhāveti …pe… |
develops the liberation of mind by compassion …pe… |
muditaṁ cetovimuttiṁ bhāveti …pe… |
develops the liberation of mind by altruistic joy …pe… |
upekkhaṁ cetovimuttiṁ bhāveti …pe…. |
develops the liberation of mind by equanimity …pe… |
402–405 |
402–405 |
Kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ …pe… |
He dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and distress concerning the world …pe… |
vedanāsu vedanānupassī viharati … |
He dwells contemplating feelings in feelings … |
citte cittānupassī viharati … |
He dwells contemplating mind in mind … |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
He dwells contemplating qualities in qualities, ardent, clearly comprehending, and mindful, having removed covetousness and distress concerning the world. |
406–409 |
406–409 |
Anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
He generates desire for the non-arising of unarisen evil unwholesome qualities; he makes an effort, arouses energy, exerts his mind, and strives; |
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. |
He generates desire for the abandonment of arisen evil unwholesome qualities; he makes an effort, arouses energy, exerts his mind, and strives. |
Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
He generates desire for the arising of unarisen wholesome qualities; he makes an effort, arouses energy, exerts his mind, and strives; |
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. |
He generates desire for the endurance, non-confusion, increase, expansion, cultivation, and full development of arisen wholesome qualities; he makes an effort, arouses energy, exerts his mind, and strives. |
410–413 |
410–413 |
Chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti … |
He develops the base for spiritual power endowed with concentration due to desire and volitional formations … |
vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti … |
He develops the base for spiritual power endowed with concentration due to energy and volitional formations … |
cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti … |
He develops the base for spiritual power endowed with concentration due to mind and volitional formations … |
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti …. |
He develops the base for spiritual power endowed with concentration due to investigation and volitional formations … |
414–418 |
414–418 |
Saddhindriyaṁ bhāveti … |
He develops the faculty of faith … |
vīriyindriyaṁ bhāveti … |
He develops the faculty of energy … |
satindriyaṁ bhāveti … |
He develops the faculty of mindfulness … |
samādhindriyaṁ bhāveti … |
He develops the faculty of concentration … |
paññindriyaṁ bhāveti …. |
He develops the faculty of wisdom … |
419–423 |
419–423 |
Saddhābalaṁ bhāveti … |
He develops the power of faith … |
vīriyabalaṁ bhāveti … |
He develops the power of energy … |
satibalaṁ bhāveti … |
He develops the power of mindfulness … |
samādhibalaṁ bhāveti … |
He develops the power of concentration … |
paññābalaṁ bhāveti …. |
He develops the power of wisdom … |
424–430 |
424–430 |
Satisambojjhaṅgaṁ bhāveti … |
He develops the awakening factor of mindfulness … |
dhammavicayasambojjhaṅgaṁ bhāveti … |
He develops the awakening factor of investigation of qualities … |
vīriyasambojjhaṅgaṁ bhāveti … |
He develops the awakening factor of energy … |
pītisambojjhaṅgaṁ bhāveti … |
He develops the awakening factor of joy … |
passaddhisambojjhaṅgaṁ bhāveti … |
He develops the awakening factor of tranquility … |
samādhisambojjhaṅgaṁ bhāveti … |
He develops the awakening factor of concentration … |
upekkhāsambojjhaṅgaṁ bhāveti …. |
He develops the awakening factor of equanimity … |
431–438 |
431–438 |
Sammādiṭṭhiṁ bhāveti … |
He develops right view … |
sammāsaṅkappaṁ bhāveti … |
He develops right intention … |
sammāvācaṁ bhāveti … |
He develops right speech … |
sammākammantaṁ bhāveti … |
He develops right action … |
sammāājīvaṁ bhāveti … |
He develops right livelihood … |
sammāvāyāmaṁ bhāveti … |
He develops right effort … |
sammāsatiṁ bhāveti … |
He develops right mindfulness … |
sammāsamādhiṁ bhāveti …. |
He develops right concentration … |
439–446 |
439–446 |
Ajjhattaṁ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. |
Being a perceiver of forms internally, he sees external forms, limited, well-formed or ill-formed. |
Tāni abhibhuyya: |
Having overcome them, he becomes a perceiver thus: ‘I know, I see.’ |
‘jānāmi passāmī’ti— |
… Being a perceiver of forms internally, he sees external forms, immeasurable, well-formed or ill-formed. |
evaṁsaññī hoti. |
Having overcome them, he becomes a perceiver thus: ‘I know, I see.’ |
… ajjhattaṁ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. |
… Being a perceiver of formlessness internally, he sees external forms, limited, well-formed or ill-formed. |
Tāni abhibhuyya: |
Having overcome them, he becomes a perceiver thus: ‘I know, I see.’ |
‘jānāmi passāmī’ti— |
… Being a perceiver of formlessness internally, he sees external forms, immeasurable, well-formed or ill-formed. |
evaṁsaññī hoti. |
Having overcome them, he becomes a perceiver thus: ‘I know, I see.’ |
… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. |
… Being a perceiver of formlessness internally, he sees external forms, blue, of blue color, with blue appearance, with blue radiance. |
Tāni abhibhuyya: |
Having overcome them, he becomes a perceiver thus: ‘I know, I see.’ |
‘jānāmi passāmī’ti— |
… Being a perceiver of formlessness internally, he sees external forms, yellow, of yellow color, with yellow appearance, with yellow radiance. |
evaṁsaññī hoti. |
Having overcome them, he becomes a perceiver thus: ‘I know, I see.’ |
… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. |
… Being a perceiver of formlessness internally, he sees external forms, red, of red color, with red appearance, with red radiance. |
Tāni abhibhuyya: |
Having overcome them, he becomes a perceiver thus: ‘I know, I see.’ |
‘jānāmi passāmī’ti— |
… Being a perceiver of formlessness internally, he sees external forms, white, of white color, with white appearance, with white radiance. |
evaṁsaññī hoti. |
Having overcome them, he becomes a perceiver thus: ‘I know, I see.’ |
… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. |
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Tāni abhibhuyya: |
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‘jānāmi passāmī’ti— |
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evaṁsaññī hoti. |
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… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. |
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Tāni abhibhuyya: |
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‘jānāmi passāmī’ti— |
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evaṁsaññī hoti. |
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… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. |
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Tāni abhibhuyya: |
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‘jānāmi passāmī’ti— |
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evaṁsaññī hoti. |
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… ajjhattaṁ arūpasaññī bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. |
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Tāni abhibhuyya: |
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‘jānāmi passāmī’ti— |
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evaṁsaññī hoti. |
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447–454 |
447–454 |
Rūpī rūpāni passati … |
Being one with form, he sees forms … |
ajjhattaṁ arūpasaññī bahiddhā rūpāni passati … |
Being a perceiver of formlessness internally, he sees external forms … |
subhanteva adhimutto hoti … |
He is intent on the beautiful … |
sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati … |
With the complete overcoming of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, he enters and dwells in the sphere of infinite space, thinking: ‘Space is infinite.’ |
sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati … |
… With the complete overcoming of the sphere of infinite space, he enters and dwells in the sphere of infinite consciousness, thinking: ‘Consciousness is infinite.’ |
sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati … |
… With the complete overcoming of the sphere of infinite consciousness, he enters and dwells in the sphere of nothingness, thinking: ‘There is nothing.’ |
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati … |
… With the complete overcoming of the sphere of nothingness, he enters and dwells in the sphere of neither perception nor non-perception. |
sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati …. |
… With the complete overcoming of the sphere of neither perception nor non-perception, he enters and dwells in the cessation of perception and feeling. |
455–464 |
455–464 |
Pathavikasiṇaṁ bhāveti … |
He develops the earth kasina … |
āpokasiṇaṁ bhāveti … |
He develops the water kasina … |
tejokasiṇaṁ bhāveti … |
He develops the fire kasina … |
vāyokasiṇaṁ bhāveti … |
He develops the air kasina … |
nīlakasiṇaṁ bhāveti … |
He develops the blue kasina … |
pītakasiṇaṁ bhāveti … |
He develops the yellow kasina … |
lohitakasiṇaṁ bhāveti … |
He develops the red kasina … |
odātakasiṇaṁ bhāveti … |
He develops the white kasina … |
ākāsakasiṇaṁ bhāveti … |
He develops the space kasina … |
viññāṇakasiṇaṁ bhāveti …. (…) |
He develops the consciousness kasina. (…) |
465–474 |
465–474 |
Asubhasaññaṁ bhāveti … |
He develops the perception of unattractiveness … |
maraṇasaññaṁ bhāveti … |
He develops the perception of death … |
āhāre paṭikūlasaññaṁ bhāveti … |
He develops the perception of loathsomeness in food … |
sabbaloke anabhiratisaññaṁ bhāveti … |
He develops the perception of non-delight in the entire world … |
aniccasaññaṁ bhāveti … |
He develops the perception of impermanence … |
anicce dukkhasaññaṁ bhāveti … |
He develops the perception of suffering in impermanence … |
dukkhe anattasaññaṁ bhāveti … |
He develops the perception of non-self in suffering … |
pahānasaññaṁ bhāveti … |
He develops the perception of abandoning … |
virāgasaññaṁ bhāveti … |
He develops the perception of dispassion … |
nirodhasaññaṁ bhāveti …. |
He develops the perception of cessation … |
475–484 |
475–484 |
Aniccasaññaṁ bhāveti … |
He develops the perception of impermanence … |
anattasaññaṁ bhāveti … |
He develops the perception of non-self … |
maraṇasaññaṁ bhāveti … |
He develops the perception of death … |
āhāre paṭikūlasaññaṁ bhāveti … |
He develops the perception of loathsomeness in food … |
sabbaloke anabhiratisaññaṁ bhāveti … |
He develops the perception of non-delight in the entire world … |
aṭṭhikasaññaṁ bhāveti … |
He develops the perception of bones … |
puḷavakasaññaṁ bhāveti … |
He develops the perception of worms … |
vinīlakasaññaṁ bhāveti … |
He develops the perception of being discolored … |
vicchiddakasaññaṁ bhāveti … |
He develops the perception of being eaten away … |
uddhumātakasaññaṁ bhāveti …. |
He develops the perception of being bloated … |
485–494 |
485–494 |
Buddhānussatiṁ bhāveti … |
He develops recollection of the Buddha … |
dhammānussatiṁ bhāveti … |
He develops recollection of the Dhamma … |
saṅghānussatiṁ bhāveti … |
He develops recollection of the Saṅgha … |
sīlānussatiṁ bhāveti … |
He develops recollection of virtue … |
cāgānussatiṁ bhāveti … |
He develops recollection of generosity … |
devatānussatiṁ bhāveti … |
He develops recollection of devas … |
ānāpānassatiṁ bhāveti … |
He develops mindfulness of breathing … |
maraṇassatiṁ bhāveti … |
He develops mindfulness of death … |
kāyagatāsatiṁ bhāveti … |
He develops mindfulness of the body … |
upasamānussatiṁ bhāveti …. |
He develops recollection of peace … |
495–574 |
495–574 |
Paṭhamajjhānasahagataṁ saddhindriyaṁ bhāveti … |
He develops the faculty of faith associated with the first jhāna … |
vīriyindriyaṁ bhāveti … |
He develops the faculty of energy … |
satindriyaṁ bhāveti … |
He develops the faculty of mindfulness … |
samādhindriyaṁ bhāveti … |
He develops the faculty of concentration … |
paññindriyaṁ bhāveti … |
He develops the faculty of wisdom … |
saddhābalaṁ bhāveti … |
He develops the power of faith … |
vīriyabalaṁ bhāveti … |
He develops the power of energy … |
satibalaṁ bhāveti … |
He develops the power of mindfulness … |
samādhibalaṁ bhāveti … |
He develops the power of concentration … |
paññābalaṁ bhāveti …. |
He develops the power of wisdom … |
Dutiyajjhānasahagataṁ …pe… |
He develops the faculty of faith associated with the second jhāna …pe… |
tatiyajjhānasahagataṁ …pe… |
associated with the third jhāna …pe… |
catutthajjhānasahagataṁ …pe… |
associated with the fourth jhāna …pe… |
mettāsahagataṁ …pe… |
associated with loving-kindness …pe… |
karuṇāsahagataṁ …pe… |
associated with compassion …pe… |
muditāsahagataṁ …pe… |
associated with altruistic joy …pe… |
upekkhāsahagataṁ saddhindriyaṁ bhāveti … |
associated with equanimity … |
vīriyindriyaṁ bhāveti … |
He develops the faculty of energy … |
satindriyaṁ bhāveti … |
He develops the faculty of mindfulness … |
samādhindriyaṁ bhāveti … |
He develops the faculty of concentration … |
paññindriyaṁ bhāveti … |
He develops the faculty of wisdom … |
saddhābalaṁ bhāveti … |
He develops the power of faith … |
vīriyabalaṁ bhāveti … |
He develops the power of energy … |
satibalaṁ bhāveti … |
He develops the power of mindfulness … |
samādhibalaṁ bhāveti … |
He develops the power of concentration … |
paññābalaṁ bhāveti. |
He develops the power of wisdom. |
Ayaṁ vuccati, bhikkhave: |
He is called, bhikkhus, a bhikkhu who dwells not without absorption, who acts on the Teacher’s message, who responds to advice, and who consumes the country’s almsfood without waste. |
‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṁ raṭṭhapiṇḍaṁ bhuñjati’. |
What then of those who cultivate it abundantly?” |
Ko pana vādo ye naṁ bahulīkarontī”ti. |
(The Other Chapter on a Finger Snap.) |
(Aparaaccharāsaṅghātavaggo.) |
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36 |
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Evaṁ me sutaṁ— |
Thus have I heard— |
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. |
Tena kho pana samayena āyasmā sāriputto sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. |
At that time the Venerable Sāriputta was dwelling at Sāvatthī in the Eastern Park, in Migāra's mother's mansion. |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There the Venerable Sāriputta addressed the bhikkhus: |
“āvuso bhikkhave”ti. |
Friends, bhikkhus. |
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. |
"Friend," those bhikkhus replied to the Venerable Sāriputta. |
Āyasmā sāriputto etadavoca: |
The Venerable Sāriputta said this: |
“ajjhattasaṁyojanañca, āvuso, puggalaṁ desessāmi bahiddhāsaṁyojanañca. |
"I will teach you, friends, the person with internal fetters and the person with external fetters. |
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
Listen to this, pay careful attention, I will speak." |
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. |
"Yes, friend," those bhikkhus replied to the Venerable Sāriputta. |
Āyasmā sāriputto etadavoca: |
The Venerable Sāriputta said this: |
“Katamo cāvuso, ajjhattasaṁyojano puggalo? |
"And what, friends, is the person with internal fetters? |
Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
Here, friends, a bhikkhu is virtuous, dwelling restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, he trains by undertaking the training rules. |
So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. |
He, with the breakup of the body after death, is reborn in a certain class of gods. |
So tato cuto āgāmī hoti, āgantā itthattaṁ. |
Having passed away from there, he is a returner, one who returns to this state. |
Ayaṁ vuccati, āvuso, ajjhattasaṁyojano puggalo āgāmī hoti, āgantā itthattaṁ. |
This is called, friends, the person with internal fetters—a returner, one who returns to this state. |
Katamo cāvuso, bahiddhāsaṁyojano puggalo? |
And what, friends, is the person with external fetters? |
Idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
Here, friends, a bhikkhu is virtuous, dwelling restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, he trains by undertaking the training rules. |
So aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. |
He attains and dwells in a certain peaceful liberation of mind. |
So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. |
He, with the breakup of the body after death, is reborn in a certain class of gods. |
So tato cuto anāgāmī hoti, anāgantā itthattaṁ. |
Having passed away from there, he is a non-returner, one who does not return to this state. |
Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattaṁ. |
This is called, friends, the person with external fetters—a non-returner, one who does not return to this state. |
Puna caparaṁ, āvuso, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. |
Furthermore, friends, a bhikkhu is virtuous... he trains by undertaking the training rules. |
So kāmānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. |
He is practicing for the dispassion, disillusionment, and cessation of sensual pleasures. |
So bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. |
He is practicing for the dispassion, disillusionment, and cessation of existence. |
So taṇhākkhayāya paṭipanno hoti. |
He is practicing for the destruction of craving. |
So lobhakkhayāya paṭipanno hoti. |
He is practicing for the destruction of greed. |
So kāyassa bhedā paraṁ maraṇā aññataraṁ devanikāyaṁ upapajjati. |
He, with the breakup of the body after death, is reborn in a certain class of gods. |
So tato cuto anāgāmī hoti, anāgantā itthattaṁ. |
Having passed away from there, he is a non-returner, one who does not return to this state. |
Ayaṁ vuccatāvuso, bahiddhāsaṁyojano puggalo anāgāmī hoti, anāgantā itthattan”ti. |
This is called, friends, the person with external fetters—a non-returner, one who does not return to this state." |
Atha kho sambahulā samacittā devatā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatā bhagavantaṁ etadavocuṁ: |
Then several deities of like mind approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side. Standing to one side, those deities said this to the Blessed One: |
“eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. |
"Venerable sir, the Venerable Sāriputta in the Eastern Park, in Migāra's mother's mansion, is teaching the bhikkhus about the person with internal fetters and the person with external fetters. |
Haṭṭhā, bhante, parisā. |
The assembly is delighted, venerable sir. |
Sādhu, bhante, bhagavā yenāyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā”ti. |
It would be good, venerable sir, if the Blessed One would approach the Venerable Sāriputta out of compassion." |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by silence. |
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi. |
Then the Blessed One—just as a strong man might extend his bent arm or bend his extended arm; in the same way—disappeared from Jeta's Grove and appeared in the Eastern Park, in Migāra's mother's mansion, in front of the Venerable Sāriputta. |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the prepared seat. |
Āyasmāpi kho sāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
The Venerable Sāriputta also, having paid homage to the Blessed One, sat down to one side. |
Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: |
Seated to one side, the Blessed One said this to the Venerable Sāriputta: |
“Idha, sāriputta, sambahulā samacittā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, sāriputta, tā devatā maṁ etadavocuṁ: |
"Here, Sāriputta, several deities of like mind approached me; having approached, they paid homage to me and stood to one side. Standing to one side, Sāriputta, those deities said this to me: |
‘eso, bhante, āyasmā sāriputto pubbārāme migāramātupāsāde bhikkhūnaṁ ajjhattasaṁyojanañca puggalaṁ deseti bahiddhāsaṁyojanañca. |
'Venerable sir, the Venerable Sāriputta in the Eastern Park, in Migāra's mother's mansion, is teaching the bhikkhus about the person with internal fetters and the person with external fetters. |
Haṭṭhā, bhante, parisā. |
The assembly is delighted, venerable sir. |
Sādhu, bhante, bhagavā yena āyasmā sāriputto tenupasaṅkamatu anukampaṁ upādāyā’ti. |
It would be good, venerable sir, if the Blessed One would approach the Venerable Sāriputta out of compassion.' |
Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṁ byābādhenti. |
Those deities, Sāriputta, stand ten together, twenty together, thirty together, forty together, fifty together, sixty together, in a space the size of a needle's point, and they do not obstruct one another. |
Siyā kho pana, sāriputta, evamassa: |
Now, Sāriputta, one might think: |
‘tattha nūna tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ yena tā devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṁ byābādhentī’ti. |
'Surely those deities have developed their minds in such a way that they can stand ten together, twenty together, thirty together, forty together, fifty together, sixty together, in a space the size of a needle's point and not obstruct one another.' |
Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. |
But it should not be seen this way, Sāriputta. |
Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti. |
Right here, Sāriputta, those deities have developed their minds in such a way that they can stand ten together... and not obstruct one another. |
Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ: |
Therefore, Sāriputta, you should train thus: |
‘santindriyā bhavissāma santamānasā’ti. |
'We will be peaceful in our faculties, peaceful in mind.' |
Evañhi vo, sāriputta, sikkhitabbaṁ. |
Thus, Sāriputta, you should train. |
‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ. |
When you are peaceful in your faculties, Sāriputta, peaceful in mind, your bodily action will be peaceful, your verbal action will be peaceful, your mental action will be peaceful. |
Santaṁyeva upahāraṁ upaharissāma sabrahmacārīsū’ti. |
You will offer peaceful service to your fellow spiritual practitioners.' |
‘Evañhi vo, sāriputta, sikkhitabbaṁ. |
Thus, Sāriputta, you should train. |
Anassuṁ kho, sāriputta, aññatitthiyā paribbājakā ye imaṁ dhammapariyāyaṁ nāssosun’”ti. |
Those wanderers of other sects did not hear this exposition of Dhamma." |
15 - AN3.15 Sacetanasutta |
15 - AN3.15 Sacetana |
Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. |
On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Bhūtapubbaṁ, bhikkhave, rājā ahosi sacetano nāma. |
“Once in the past, bhikkhus, there was a king named Sacetana. |
Atha kho, bhikkhave, rājā sacetano rathakāraṁ āmantesi: |
Then, bhikkhus, King Sacetana addressed his chariot-maker: |
‘ito me, samma rathakāra, channaṁ māsānaṁ accayena saṅgāmo bhavissati. |
‘In six months’ time from now, my good chariot-maker, there will be a battle. |
Sakkhissasi me, samma rathakāra, navaṁ cakkayugaṁ kātun’ti? |
Will you be able to make me a new pair of wheels, my good chariot-maker?’ |
‘Sakkomi, devā’ti kho, bhikkhave, rathakāro rañño sacetanassa paccassosi. |
‘I can, your majesty,’ replied the chariot-maker, bhikkhus, to King Sacetana. |
Atha kho, bhikkhave, rathakāro chahi māsehi chārattūnehi ekaṁ cakkaṁ niṭṭhāpesi. |
Then, bhikkhus, in six months less six days, the chariot-maker finished one wheel. |
Atha kho, bhikkhave, rājā sacetano rathakāraṁ āmantesi: |
Then, bhikkhus, King Sacetana addressed the chariot-maker: |
‘ito me, samma rathakāra, channaṁ divasānaṁ accayena saṅgāmo bhavissati, niṭṭhitaṁ navaṁ cakkayugan’ti? |
‘In six days’ time from now, my good chariot-maker, there will be a battle. Is the new pair of wheels finished?’ |
‘Imehi kho, deva, chahi māsehi chārattūnehi ekaṁ cakkaṁ niṭṭhitan’ti. |
‘In these six months less six days, your majesty, one wheel has been finished.’ |
‘Sakkhissasi pana me, samma rathakāra, imehi chahi divasehi dutiyaṁ cakkaṁ niṭṭhāpetun’ti? |
‘But will you be able to finish the second wheel for me in these six days, my good chariot-maker?’ |
‘Sakkomi, devā’ti kho, bhikkhave, rathakāro chahi divasehi dutiyaṁ cakkaṁ niṭṭhāpetvā navaṁ cakkayugaṁ ādāya yena rājā sacetano tenupasaṅkami; upasaṅkamitvā rājānaṁ sacetanaṁ etadavoca: |
‘I can, your majesty,’ replied the chariot-maker, bhikkhus. In six days he finished the second wheel, and taking the new pair of wheels, he approached King Sacetana; having approached, he said this to King Sacetana: |
‘idaṁ te, deva, navaṁ cakkayugaṁ niṭṭhitan’ti. |
‘Here, your majesty, is the new pair of wheels, finished.’ |
‘Yañca te idaṁ, samma rathakāra, cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi yañca te idaṁ cakkaṁ chahi divasehi niṭṭhitaṁ, imesaṁ kiṁ nānākaraṇaṁ? |
‘This wheel of yours, my good chariot-maker, that was finished in six months less six days, and this wheel of yours that was finished in six days—what is the difference between them? |
Nesāhaṁ kiñci nānākaraṇaṁ passāmī’ti. |
I see no difference at all.’ |
‘Atthesaṁ, deva, nānākaraṇaṁ. |
‘There is a difference between them, your majesty. |
Passatu devo nānākaraṇan’ti. |
Let your majesty see the difference.’ |
Atha kho, bhikkhave, rathakāro yaṁ taṁ cakkaṁ chahi divasehi niṭṭhitaṁ taṁ pavattesi. |
Then, bhikkhus, the chariot-maker set in motion the wheel that was finished in six days. |
Taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati. |
Having been set in motion, it rolled as far as the impetus of the force carried it, then it wobbled and fell to the ground. |
Yaṁ pana taṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi taṁ pavattesi. |
But he set in motion the wheel that was finished in six months less six days. |
Taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsi. |
Having been set in motion, it rolled as far as the impetus of the force carried it and then stood still, as if fixed to the axle. |
‘Ko nu kho, samma rathakāra, hetu ko paccayo yamidaṁ cakkaṁ chahi divasehi niṭṭhitaṁ taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati? |
‘What, my good chariot-maker, is the reason, what is the cause, that this wheel finished in six days, having been set in motion, rolled as far as the impetus of the force carried it, then wobbled and fell to the ground? |
Ko pana, samma rathakāra, hetu ko paccayo yamidaṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi taṁ pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsī’ti? |
And what, my good chariot-maker, is the reason, what is the cause, that this wheel finished in six months less six days, having been set in motion, rolled as far as the impetus of the force carried it and then stood still, as if fixed to the axle?’ |
‘Yamidaṁ, deva, cakkaṁ chahi divasehi niṭṭhitaṁ tassa nemipi savaṅkā sadosā sakasāvā, arāpi savaṅkā sadosā sakasāvā, nābhipi savaṅkā sadosā sakasāvā. |
‘Your majesty, as to the wheel that was finished in six days, its rim was crooked, faulty, and flawed; its spokes were crooked, faulty, and flawed; its hub was crooked, faulty, and flawed. |
Taṁ nemiyāpi savaṅkattā sadosattā sakasāvattā, arānampi savaṅkattā sadosattā sakasāvattā, nābhiyāpi savaṅkattā sadosattā sakasāvattā pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā ciṅgulāyitvā bhūmiyaṁ papati. |
Because its rim, spokes, and hub were crooked, faulty, and flawed, having been set in motion, it rolled as far as the impetus of the force carried it, then wobbled and fell to the ground. |
Yaṁ pana taṁ, deva, cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi tassa nemipi avaṅkā adosā akasāvā, arāpi avaṅkā adosā akasāvā, nābhipi avaṅkā adosā akasāvā. |
But, your majesty, as to the wheel that was finished in six months less six days, its rim was not crooked, not faulty, and not flawed; its spokes were not crooked, not faulty, and not flawed; its hub was not crooked, not faulty, and not flawed. |
Taṁ nemiyāpi avaṅkattā adosattā akasāvattā, arānampi avaṅkattā adosattā akasāvattā, nābhiyāpi avaṅkattā adosattā akasāvattā pavattitaṁ samānaṁ yāvatikā abhisaṅkhārassa gati tāvatikaṁ gantvā akkhāhataṁ maññe aṭṭhāsī’ti. |
Because its rim, spokes, and hub were not crooked, not faulty, and not flawed, having been set in motion, it rolled as far as the impetus of the force carried it and then stood still, as if fixed to the axle.’ |
Siyā kho pana, bhikkhave, tumhākaṁ evamassa: |
It might occur to you, bhikkhus: |
‘añño nūna tena samayena so rathakāro ahosī’ti. |
‘Surely, at that time, that chariot-maker was someone else.’ |
Na kho panetaṁ, bhikkhave, evaṁ daṭṭhabbaṁ. |
But it should not be seen like that, bhikkhus. |
Ahaṁ tena samayena so rathakāro ahosiṁ. |
I myself was that chariot-maker at that time. |
Tadāhaṁ, bhikkhave, kusalo dāruvaṅkānaṁ dārudosānaṁ dārukasāvānaṁ. |
At that time, bhikkhus, I was skilled in the crooks, faults, and flaws of wood. |
Etarahi kho panāhaṁ, bhikkhave, arahaṁ sammāsambuddho kusalo kāyavaṅkānaṁ kāyadosānaṁ kāyakasāvānaṁ, kusalo vacīvaṅkānaṁ vacīdosānaṁ vacīkasāvānaṁ, kusalo manovaṅkānaṁ manodosānaṁ manokasāvānaṁ. |
But now, bhikkhus, I am the Arahant, the Perfectly Enlightened One, skilled in the crooks, faults, and flaws of the body; skilled in the crooks, faults, and flaws of speech; skilled in the crooks, faults, and flaws of the mind. |
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko appahīno kāyadoso kāyakasāvo, vacīvaṅko appahīno vacīdoso vacīkasāvo, manovaṅko appahīno manodoso manokasāvo, evaṁ papatitā te, bhikkhave, imasmā dhammavinayā, seyyathāpi taṁ cakkaṁ chahi divasehi niṭṭhitaṁ. |
Any bhikkhu or bhikkhunī, bhikkhus, whose bodily crook, bodily fault, and bodily flaw are unabandoned; whose verbal crook, verbal fault, and verbal flaw are unabandoned; whose mental crook, mental fault, and mental flaw are unabandoned—they fall away from this Dhamma-discipline, bhikkhus, just like that wheel finished in six days. |
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā kāyavaṅko pahīno kāyadoso kāyakasāvo, vacīvaṅko pahīno vacīdoso vacīkasāvo, manovaṅko pahīno manodoso manokasāvo, evaṁ patiṭṭhitā te, bhikkhave, imasmiṁ dhammavinaye, seyyathāpi taṁ cakkaṁ chahi māsehi niṭṭhitaṁ chārattūnehi. |
Any bhikkhu or bhikkhunī, bhikkhus, whose bodily crook, bodily fault, and bodily flaw are abandoned; whose verbal crook, verbal fault, and verbal flaw are abandoned; whose mental crook, mental fault, and mental flaw are abandoned—they are established in this Dhamma-discipline, bhikkhus, just like that wheel finished in six months less six days. |
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: |
Therefore, bhikkhus, you should train yourselves thus: |
‘kāyavaṅkaṁ pajahissāma kāyadosaṁ kāyakasāvaṁ, vacīvaṅkaṁ pajahissāma vacīdosaṁ vacīkasāvaṁ, manovaṅkaṁ pajahissāma manodosaṁ manokasāvan’ti. |
‘We will abandon the bodily crook, the bodily fault, and the bodily flaw; we will abandon the verbal crook, the verbal fault, and the verbal flaw; we will abandon the mental crook, the mental fault, and the mental flaw.’ |
Evañhi vo, bhikkhave, sikkhitabban”ti. |
This is how you should train yourselves.” |
Pañcamaṁ. |
Fifth. |
21 - AN3.21 Samiddhasutta |
21 - AN3.21 Samiddha |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho āyasmā ca samiddho āyasmā ca mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodiṁsu. |
Then the Venerable Samiddha and the Venerable Mahākoṭṭhika approached the Venerable Sāriputta; having approached, they exchanged greetings with the Venerable Sāriputta. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho āyasmantaṁ samiddhaṁ āyasmā sāriputto etadavoca: |
Having exchanged pleasant and courteous greetings, they sat down to one side. As he was sitting there, the Venerable Sāriputta said this to the Venerable Samiddha: |
“Tayome, āvuso samiddha, puggalā santo saṁvijjamānā lokasmiṁ. |
“Friend Samiddha, these three persons exist and are found in the world. |
Katame tayo? |
What three? |
Kāyasakkhī, diṭṭhippatto, saddhāvimutto. |
The body-witness, the one attained to view, and the one liberated by faith. |
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. |
These, friend, are the three persons that exist and are found in the world. |
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti? |
Of these three persons, friend, which one seems to you to be the more excellent and sublime?” |
“Tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ. |
“Friend Sāriputta, these three persons exist and are found in the world. |
Katame tayo? |
What three? |
Kāyasakkhī, diṭṭhippatto, saddhāvimutto. |
The body-witness, the one attained to view, and the one liberated by faith. |
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. |
These, friend, are the three persons that exist and are found in the world. |
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo saddhāvimutto, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. |
Of these three persons, friend, this person who is liberated by faith seems to me to be the more excellent and sublime of these three persons. |
Taṁ kissa hetu? |
For what reason? |
Imassa, āvuso, puggalassa saddhindriyaṁ adhimattan”ti. |
Because, friend, the faith faculty of this person is preeminent.” |
Atha kho āyasmā sāriputto āyasmantaṁ mahākoṭṭhikaṁ etadavoca: |
Then the Venerable Sāriputta said this to the Venerable Mahākoṭṭhika: |
“tayome, āvuso koṭṭhika, puggalā santo saṁvijjamānā lokasmiṁ. |
“Friend Koṭṭhika, these three persons exist and are found in the world. |
Katame tayo? |
What three? |
Kāyasakkhī, diṭṭhippatto, saddhāvimutto. |
The body-witness, the one attained to view, and the one liberated by faith. |
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. |
These, friend, are the three persons that exist and are found in the world. |
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti? |
Of these three persons, friend, which one seems to you to be the more excellent and sublime?” |
“Tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ. |
“Friend Sāriputta, these three persons exist and are found in the world. |
Katame tayo? |
What three? |
Kāyasakkhī, diṭṭhippatto, saddhāvimutto. |
The body-witness, the one attained to view, and the one liberated by faith. |
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. |
These, friend, are the three persons that exist and are found in the world. |
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo kāyasakkhī, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. |
Of these three persons, friend, this person who is a body-witness seems to me to be the more excellent and sublime of these three persons. |
Taṁ kissa hetu? |
For what reason? |
Imassa, āvuso, puggalassa samādhindriyaṁ adhimattan”ti. |
Because, friend, the concentration faculty of this person is preeminent.” |
Atha kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca: |
Then the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta: |
“tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ. |
“Friend Sāriputta, these three persons exist and are found in the world. |
Katame tayo? |
What three? |
Kāyasakkhī, diṭṭhippatto, saddhāvimutto. |
The body-witness, the one attained to view, and the one liberated by faith. |
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. |
These, friend, are the three persons that exist and are found in the world. |
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti? |
Of these three persons, friend, which one seems to you to be the more excellent and sublime?” |
“Tayome, āvuso koṭṭhika, puggalā santo saṁvijjamānā lokasmiṁ. |
“Friend Koṭṭhika, these three persons exist and are found in the world. |
Katame tayo? |
What three? |
Kāyasakkhī, diṭṭhippatto, saddhāvimutto. |
The body-witness, the one attained to view, and the one liberated by faith. |
Ime kho, āvuso, tayo puggalā santo saṁvijjamānā lokasmiṁ. |
These, friend, are the three persons that exist and are found in the world. |
Imesaṁ, āvuso, tiṇṇaṁ puggalānaṁ yvāyaṁ puggalo diṭṭhippatto, ayaṁ me puggalo khamati imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. |
Of these three persons, friend, this person who is attained to view seems to me to be the more excellent and sublime of these three persons. |
Taṁ kissa hetu? |
For what reason? |
Imassa, āvuso, puggalassa paññindriyaṁ adhimattan”ti. |
Because, friend, the wisdom faculty of this person is preeminent.” |
Atha kho āyasmā sāriputto āyasmantañca samiddhaṁ āyasmantañca mahākoṭṭhikaṁ etadavoca: |
Then the Venerable Sāriputta said this to the Venerable Samiddha and the Venerable Mahākoṭṭhika: |
“byākataṁ kho, āvuso, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. |
“Friends, we have all answered according to our own inspiration. |
Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāma. |
Come, friends, let us go to the Blessed One; having approached, we will report this matter to the Blessed One. |
Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti. |
As the Blessed One explains it to us, so we will bear it in mind.” |
“Evamāvuso”ti kho āyasmā ca samiddho āyasmā ca mahākoṭṭhiko āyasmato sāriputtassa paccassosuṁ. |
“Yes, friend,” replied the Venerable Samiddha and the Venerable Mahākoṭṭhika to the Venerable Sāriputta. |
Atha kho āyasmā ca sāriputto āyasmā ca samiddho āyasmā ca mahākoṭṭhiko yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
Then the Venerable Sāriputta, the Venerable Samiddha, and the Venerable Mahākoṭṭhika went to the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinno kho āyasmā sāriputto yāvatako ahosi āyasmatā ca samiddhena āyasmatā ca mahākoṭṭhikena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. |
Sitting to one side, the Venerable Sāriputta reported to the Blessed One the entire conversation he had had with the Venerable Samiddha and the Venerable Mahākoṭṭhika. |
“Na khvettha, sāriputta, sukaraṁ ekaṁsena byākātuṁ: |
“Sāriputta, it is not easy to answer this definitively, saying: |
‘ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro cā’ti. |
‘This one among these three persons is the more excellent and sublime.’ |
Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo saddhāvimutto svāssa arahattāya paṭipanno, yvāyaṁ puggalo kāyasakkhī svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā. |
It is possible, Sāriputta, that the person who is liberated by faith may be practicing for arahantship, while the person who is a body-witness may be a once-returner or a non-returner, and the person who is attained to view may be a once-returner or a non-returner. |
Na khvettha, sāriputta, sukaraṁ ekaṁsena byākātuṁ: |
Sāriputta, it is not easy to answer this definitively, saying: |
‘ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro cā’ti. |
‘This one among these three persons is the more excellent and sublime.’ |
Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo kāyasakkhī svāssa arahattāya paṭipanno, yvāyaṁ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā. |
It is possible, Sāriputta, that the person who is a body-witness may be practicing for arahantship, while the person who is liberated by faith may be a once-returner or a non-returner, and the person who is attained to view may be a once-returner or a non-returner. |
Na khvettha, sāriputta, sukaraṁ ekaṁsena byākātuṁ: |
Sāriputta, it is not easy to answer this definitively, saying: |
‘ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro cā’ti. |
‘This one among these three persons is the more excellent and sublime.’ |
Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo diṭṭhippatto svāssa arahattāya paṭipanno, yvāyaṁ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo kāyasakkhī sopassa sakadāgāmī vā anāgāmī vā. |
It is possible, Sāriputta, that the person who is attained to view may be practicing for arahantship, while the person who is liberated by faith may be a once-returner or a non-returner, and the person who is a body-witness may be a once-returner or a non-returner. |
Na khvettha, sāriputta, sukaraṁ ekaṁsena byākātuṁ: |
Sāriputta, it is not easy to answer this definitively, saying: |
‘ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro cā’”ti. |
‘This one among these three persons is the more excellent and sublime.’” |
Paṭhamaṁ. |
First. |
30 - AN3.30 Avakujjasutta |
30 - AN3.30 Overturned |
“Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. |
“Bhikkhus, these three persons exist and are found in the world. |
Katame tayo? |
What three? |
Avakujjapañño puggalo, ucchaṅgapañño puggalo, puthupañño puggalo. |
The person with overturned wisdom, the person with wisdom in his lap, and the person with broad wisdom. |
Katamo ca, bhikkhave, avakujjapañño puggalo? |
And which person, bhikkhus, is the one with overturned wisdom? |
Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. |
Here, bhikkhus, a certain person often goes to the monastery to hear the Dhamma from the bhikkhus. |
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. |
The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; they reveal the completely perfect and pure holy life. |
So tasmiṁ āsane nisinno tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti; |
While sitting in that seat, he pays no attention to the beginning of that talk, no attention to the middle, and no attention to the end; |
vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti. |
and even after rising from that seat, he pays no attention to the beginning of that talk, no attention to the middle, and no attention to the end. |
Seyyathāpi, bhikkhave, kumbho nikujjo tatra udakaṁ āsittaṁ vivaṭṭati, no saṇṭhāti; |
Just as, bhikkhus, a pot that is overturned spills out the water poured into it and does not retain it; |
evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. |
so too, bhikkhus, a certain person here often goes to the monastery to hear the Dhamma from the bhikkhus. |
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. |
The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; they reveal the completely perfect and pure holy life. |
So tasmiṁ āsane nisinno tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti; |
While sitting in that seat, he pays no attention to the beginning of that talk, no attention to the middle, and no attention to the end; |
vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti. |
and even after rising from that seat, he pays no attention to the beginning of that talk, no attention to the middle, and no attention to the end. |
Ayaṁ vuccati, bhikkhave, avakujjapañño puggalo. |
This, bhikkhus, is called the person with overturned wisdom. |
Katamo ca, bhikkhave, ucchaṅgapañño puggalo? |
And which person, bhikkhus, is the one with wisdom in his lap? |
Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. |
Here, bhikkhus, a certain person often goes to the monastery to hear the Dhamma from the bhikkhus. |
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. |
The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; they reveal the completely perfect and pure holy life. |
So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; |
While sitting in that seat, he pays attention to the beginning, the middle, and the end of that talk; |
vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti. |
but after rising from that seat, he pays no attention to the beginning of that talk, no attention to the middle, and no attention to the end. |
Seyyathāpi, bhikkhave, purisassa ucchaṅge nānākhajjakāni ākiṇṇāni— |
Just as, bhikkhus, a person has various snacks in his lap— |
tilā taṇḍulā modakā badarā. |
sesame seeds, rice grains, sweets, and jujubes. |
So tamhā āsanā vuṭṭhahanto satisammosā pakireyya. |
When he rises from his seat, he scatters them through a lapse of mindfulness. |
Evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. |
So too, bhikkhus, a certain person here often goes to the monastery to hear the Dhamma from the bhikkhus. |
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. |
The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; they reveal the completely perfect and pure holy life. |
So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; |
While sitting in that seat, he pays attention to the beginning, the middle, and the end of that talk; |
vuṭṭhito ca kho tamhā āsanā tassā kathāya neva ādiṁ manasi karoti, na majjhaṁ manasi karoti, na pariyosānaṁ manasi karoti. |
but after rising from that seat, he pays no attention to the beginning of that talk, no attention to the middle, and no attention to the end. |
Ayaṁ vuccati, bhikkhave, ucchaṅgapañño puggalo. |
This, bhikkhus, is called the person with wisdom in his lap. |
Katamo ca, bhikkhave, puthupañño puggalo? |
And which person, bhikkhus, is the one with broad wisdom? |
Idha, bhikkhave, ekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. |
Here, bhikkhus, a certain person often goes to the monastery to hear the Dhamma from the bhikkhus. |
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. |
The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; they reveal the completely perfect and pure holy life. |
So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; |
While sitting in that seat, he pays attention to the beginning, the middle, and the end of that talk; |
vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. |
and even after rising from that seat, he pays attention to the beginning, the middle, and the end of that talk. |
Seyyathāpi, bhikkhave, kumbho ukkujjo tatra udakaṁ āsittaṁ saṇṭhāti no vivaṭṭati; |
Just as, bhikkhus, a pot that is upright retains the water poured into it and does not spill it out; |
evamevaṁ kho, bhikkhave, idhekacco puggalo ārāmaṁ gantā hoti abhikkhaṇaṁ bhikkhūnaṁ santike dhammassavanāya. |
so too, bhikkhus, a certain person here often goes to the monastery to hear the Dhamma from the bhikkhus. |
Tassa bhikkhū dhammaṁ desenti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsenti. |
The bhikkhus teach him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; they reveal the completely perfect and pure holy life. |
So tasmiṁ āsane nisinno tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti; |
While sitting in that seat, he pays attention to the beginning, the middle, and the end of that talk; |
vuṭṭhitopi tamhā āsanā tassā kathāya ādimpi manasi karoti, majjhampi manasi karoti, pariyosānampi manasi karoti. |
and even after rising from that seat, he pays attention to the beginning, the middle, and the end of that talk. |
Ayaṁ vuccati, bhikkhave, puthupañño puggalo. |
This, bhikkhus, is called the person with broad wisdom. |
Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasminti. |
These, bhikkhus, are the three persons who exist and are found in the world. |
Avakujjapañño puriso, |
A person of overturned wisdom, |
dummedho avicakkhaṇo; |
foolish, undiscerning; |
Abhikkhaṇampi ce hoti, |
Even if he frequently |
gantā bhikkhūna santike. |
goes to the bhikkhus’ presence. |
Ādiṁ kathāya majjhañca, |
The beginning, middle, and end of the talk, |
pariyosānañca tādiso; |
such a one is not able to grasp; |
Uggahetuṁ na sakkoti, |
for he has no wisdom. |
paññā hissa na vijjati. |
A person of lap-wisdom |
Ucchaṅgapañño puriso, |
is said to be better than this; |
seyyo etena vuccati; |
Even if he frequently |
Abhikkhaṇampi ce hoti, |
goes to the bhikkhus’ presence. |
gantā bhikkhūna santike. |
The beginning, middle, and end of the talk, |
Ādiṁ kathāya majjhañca, |
such a one, while sitting in that seat, |
pariyosānañca tādiso; |
grasps the phrasing; |
Nisinno āsane tasmiṁ, |
but having risen, he does not know it, |
uggahetvāna byañjanaṁ; |
for what was grasped is forgotten. |
Vuṭṭhito nappajānāti, |
But a person of broad wisdom |
gahitaṁ hissa mussati. |
is said to be better than these; |
Puthupañño ca puriso, |
Even if he frequently |
seyyo etehi vuccati; |
goes to the bhikkhus’ presence. |
Abhikkhaṇampi ce hoti, |
The beginning, middle, and end of the talk, |
gantā bhikkhūna santike. |
such a one, while sitting in that seat, |
Ādiṁ kathāya majjhañca, |
grasps the phrasing. |
pariyosānañca tādiso; |
He retains it, a man of superior resolve, |
Nisinno āsane tasmiṁ, |
with an untroubled mind; |
uggahetvāna byañjanaṁ. |
Practicing the Dhamma in accordance with the Dhamma, |
Dhāreti seṭṭhasaṅkappo, |
he may make an end of suffering.” |
Abyaggamānaso naro; |
Tenth. |
Dhammānudhammappaṭipanno, |
The Chapter on Persons, the third. |
Dukkhassantakaro siyā”ti. |
The summary verse for it: |
Dasamaṁ. |
Samiddha, sick, formations, |
Puggalavaggo tatiyo. |
very helpful, and with the diamond; |
Tassuddānaṁ |
To be cultivated, despised, dung-speaker, |
Samiddha gilāna saṅkhārā, |
and the blind and the overturned. |
bahukārā vajirena ca; |
|
Sevi jiguccha gūthabhāṇī, |
|
andho ca avakujjatāti. |
|
36 - AN3.36 Devadūtasutta |
36 - AN3.36 The Divine Messengers |
“Tīṇimāni, bhikkhave, devadūtāni. |
“Bhikkhus, there are these three divine messengers. |
Katamāni tīṇi? |
What three? |
Idha, bhikkhave, ekacco kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. |
Here, bhikkhus, a certain person engages in misconduct by body, engages in misconduct by speech, engages in misconduct by mind. |
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
Having engaged in misconduct by body, speech, and mind, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a lower world, in hell. |
Tamenaṁ, bhikkhave, nirayapālā nānābāhāsu gahetvā yamassa rañño dassenti: |
Then, bhikkhus, the hell-wardens, having seized him by his various arms, show him to King Yama, saying: |
‘ayaṁ, deva, puriso amatteyyo apetteyyo asāmañño abrahmañño, na kule jeṭṭhāpacāyī. |
‘Your majesty, this man did not honor his mother, did not honor his father, did not honor ascetics, did not honor brahmins, and did not honor the elders in his family. |
Imassa devo daṇḍaṁ paṇetū’ti. |
May your majesty inflict punishment on him.’ |
Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: |
Then, bhikkhus, King Yama questions, interrogates, and cross-examines him about the first divine messenger: |
‘ambho, purisa, na tvaṁ addasa manussesu paṭhamaṁ devadūtaṁ pātubhūtan’ti? |
‘Good man, did you not see the first divine messenger appear among human beings?’ |
So evamāha: |
He says: |
‘nāddasaṁ, bhante’ti. |
‘I did not see him, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā āsītikaṁ vā nāvutikaṁ vā vassasatikaṁ vā jātiyā jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyaṇaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ khaṇḍadantaṁ palitakesaṁ vilūnaṁ khallitasiraṁ valitaṁ tilakāhatagattan’ti? |
‘Good man, did you not see among human beings a woman or a man, eighty, ninety, or a hundred years old, aged, bent like a roof-rafter, crooked, leaning on a staff, trembling as they walked, afflicted, past their youth, with broken teeth, grey-haired, with little hair or bald, wrinkled, with limbs all blotchy?’ |
So evamāha: |
He says: |
‘addasaṁ, bhante’ti. |
‘I saw him, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho, purisa, tassa te viññussa sato mahallakassa na etadahosi— |
‘Good man, did it not occur to you, an intelligent and mature person: |
ahampi khomhi jarādhammo jaraṁ anatīto, handāhaṁ kalyāṇaṁ karomi, kāyena vācāya manasā’ti? |
“I too am subject to old age, I have not gone beyond old age. Come, let me do good by body, speech, and mind”?’ |
So evamāha: |
He says: |
‘nāsakkhissaṁ, bhante. Pamādassaṁ, bhante’ti. |
‘I was not able, venerable sir. I was negligent, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho, purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. |
‘Good man, through negligence you did not do good by body, speech, and mind. |
Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. |
Surely, good man, they will do to you according to your negligence. |
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ; |
But this evil kamma of yours was not done by your mother, not done by your father, not done by your brother, not done by your sister, not done by your friends and colleagues, not done by your relatives and kin, not done by deities, not done by ascetics and brahmins; |
atha kho tayāvetaṁ pāpakammaṁ kataṁ, tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti. |
rather, this evil kamma was done by you alone, and you alone will experience its result.’ |
Tamenaṁ, bhikkhave, yamo rājā paṭhamaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā, dutiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: |
Then, bhikkhus, King Yama, having questioned, interrogated, and cross-examined him about the first divine messenger, questions, interrogates, and cross-examines him about the second divine messenger: |
‘ambho purisa, na tvaṁ addasa manussesu dutiyaṁ devadūtaṁ pātubhūtan’ti? |
‘Good man, did you not see the second divine messenger appear among human beings?’ |
So evamāha: |
He says: |
‘nāddasaṁ, bhante’ti. |
‘I did not see him, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ, sake muttakarīse palipannaṁ semānaṁ, aññehi vuṭṭhāpiyamānaṁ, aññehi saṁvesiyamānan’ti? |
‘Good man, did you not see among human beings a woman or a man, sick, afflicted, gravely ill, lying fouled in their own urine and excrement, being lifted up by some and laid down by others?’ |
So evamāha: |
He says: |
‘addasaṁ, bhante’ti. |
‘I saw him, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi: |
‘Good man, did it not occur to you, an intelligent and mature person: |
“ahampi khomhi byādhidhammo byādhiṁ anatīto, handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā”’ti? |
“I too am subject to illness, I have not gone beyond illness. Come, let me do good by body, speech, and mind”?’ |
So evamāha: |
He says: |
‘nāsakkhissaṁ, bhante. Pamādassaṁ, bhante’ti. |
‘I was not able, venerable sir. I was negligent, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. |
‘Good man, through negligence you did not do good by body, speech, and mind. |
Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. |
Surely, good man, they will do to you according to your negligence. |
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ; |
But this evil kamma of yours was not done by your mother, not done by your father, not done by your brother, not done by your sister, not done by your friends and colleagues, not done by your relatives and kin, not done by deities, not done by ascetics and brahmins; |
atha kho tayāvetaṁ pāpakammaṁ kataṁ. Tvaññevetassa vipākaṁ paṭisaṁvedissasī’ti. |
rather, this evil kamma was done by you alone. You alone will experience its result.’ |
Tamenaṁ, bhikkhave, yamo rājā dutiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā, tatiyaṁ devadūtaṁ samanuyuñjati samanugāhati samanubhāsati: |
Then, bhikkhus, King Yama, having questioned, interrogated, and cross-examined him about the second divine messenger, questions, interrogates, and cross-examines him about the third divine messenger: |
‘ambho purisa, na tvaṁ addasa manussesu tatiyaṁ devadūtaṁ pātubhūtan’ti? |
‘Good man, did you not see the third divine messenger appear among human beings?’ |
So evamāha: |
He says: |
‘nāddasaṁ, bhante’ti. |
‘I did not see him, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātan’ti? |
‘Good man, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?’ |
So evamāha: |
He says: |
‘addasaṁ, bhante’ti. |
‘I saw him, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi— |
‘Good man, did it not occur to you, an intelligent and mature person: |
ahampi khomhi maraṇadhammo maraṇaṁ anatīto, handāhaṁ kalyāṇaṁ karomi kāyena vācāya manasā’ti? |
“I too am subject to death, I have not gone beyond death. Come, let me do good by body, speech, and mind”?’ |
So evamāha: |
He says: |
‘nāsakkhissaṁ, bhante. Pamādassaṁ, bhante’ti. |
‘I was not able, venerable sir. I was negligent, venerable sir.’ |
Tamenaṁ, bhikkhave, yamo rājā evamāha: |
Then, bhikkhus, King Yama says to him: |
‘ambho purisa, pamādatāya na kalyāṇamakāsi kāyena vācāya manasā. |
‘Good man, through negligence you did not do good by body, speech, and mind. |
Taggha tvaṁ, ambho purisa, tathā karissanti yathā taṁ pamattaṁ. |
Surely, good man, they will do to you according to your negligence. |
Taṁ kho pana te etaṁ pāpakammaṁ neva mātarā kataṁ, na pitarā kataṁ, na bhātarā kataṁ, na bhaginiyā kataṁ, na mittāmaccehi kataṁ, na ñātisālohitehi kataṁ, na devatāhi kataṁ, na samaṇabrāhmaṇehi kataṁ; |
But this evil kamma of yours was not done by your mother, not done by your father, not done by your brother, not done by your sister, not done by your friends and colleagues, not done by your relatives and kin, not done by deities, not done by ascetics and brahmins; |
atha kho tayāvetaṁ pāpakammaṁ kataṁ. Tvaññevetassa vipākaṁ paṭisaṁvedissasī’”ti. |
rather, this evil kamma was done by you alone. You alone will experience its result.’” |
Tamenaṁ, bhikkhave, yamo rājā tatiyaṁ devadūtaṁ samanuyuñjitvā samanugāhitvā samanubhāsitvā tuṇhī hoti. |
Then, bhikkhus, King Yama, having questioned, interrogated, and cross-examined him about the third divine messenger, becomes silent. |
Tamenaṁ, bhikkhave, nirayapālā pañcavidhabandhanaṁ nāma kāraṇaṁ karonti. |
Then, bhikkhus, the hell-wardens inflict upon him the torture called the five-fold binding. |
Tattaṁ ayokhilaṁ hatthe gamenti. Tattaṁ ayokhilaṁ dutiyasmiṁ hatthe gamenti. Tattaṁ ayokhilaṁ pāde gamenti. Tattaṁ ayokhilaṁ dutiyasmiṁ pāde gamenti. Tattaṁ ayokhilaṁ majjhe urasmiṁ gamenti. |
They drive a hot iron stake through one hand. They drive a hot iron stake through the other hand. They drive a hot iron stake through one foot. They drive a hot iron stake through the other foot. They drive a hot iron stake through the middle of his chest. |
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. |
He there feels painful, sharp, harsh, bitter feelings, but he does not die so long as that evil kamma is not exhausted. |
Tamenaṁ, bhikkhave, nirayapālā saṁvesetvā kudhārīhi tacchanti. |
Then, bhikkhus, the hell-wardens, having laid him down, chop him with axes. |
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. |
He there feels painful, sharp, harsh, bitter feelings, but he does not die so long as that evil kamma is not exhausted. |
Tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā vāsīhi tacchanti …pe… |
Then, bhikkhus, the hell-wardens, having held him feet up and head down, chop him with adzes …and so on… |
tamenaṁ, bhikkhave, nirayapālā rathe yojetvā ādittāya bhūmiyā sampajjalitāya sajotibhūtāya sārentipi paccāsārentipi …pe… |
Then, bhikkhus, the hell-wardens harness him to a chariot and drive him back and forth on ground that is blazing, aflame, and radiant …and so on… |
tamenaṁ, bhikkhave, nirayapālā mahantaṁ aṅgārapabbataṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āropentipi oropentipi …pe… |
Then, bhikkhus, the hell-wardens make him ascend and descend a great mountain of burning coals, blazing, aflame, and radiant …and so on… |
tamenaṁ, bhikkhave, nirayapālā uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipanti, ādittāya sampajjalitāya sajotibhūtāya. (…) |
Then, bhikkhus, the hell-wardens, having held him feet up and head down, plunge him into a hot iron cauldron, blazing, aflame, and radiant. (…) |
So tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gacchati, sakimpi adho gacchati, sakimpi tiriyaṁ gacchati. |
There he boils in a swirl of foam, and he is swept now up, now down, and now across. |
So tattha dukkhā tibbā kharā kaṭukā vedanā vediyati, na ca tāva kālaṁ karoti yāva na taṁ pāpakammaṁ byantīhoti. |
He there feels painful, sharp, harsh, bitter feelings, but he does not die so long as that evil kamma is not exhausted. |
Tamenaṁ, bhikkhave, nirayapālā mahāniraye pakkhipanti. |
Then, bhikkhus, the hell-wardens throw him into the great hell. |
So kho pana, bhikkhave, mahānirayo— |
And that great hell, bhikkhus— |
Catukkaṇṇo catudvāro, |
Four-cornered and with four gates, |
vibhatto bhāgaso mito; |
divided and measured into parts; |
Ayopākārapariyanto, |
With a wall of iron, all around, |
ayasā paṭikujjito. |
covered over with an iron roof. |
Tassa ayomayā bhūmi, |
Its floor is made of iron, |
Jalitā tejasā yutā; |
blazing with fire; |
Samantā yojanasataṁ, |
A hundred yojanas all around, |
Pharitvā tiṭṭhati sabbadāti. |
it stands pervading everything. |
Bhūtapubbaṁ, bhikkhave, yamassa rañño etadahosi: |
Once in the past, bhikkhus, it occurred to King Yama: |
‘ye kira, bho, loke pāpakāni kammāni karonti te evarūpā vividhā kammakāraṇā karīyanti. |
‘Those who, it seems, do evil deeds in the world are subjected to such various tortures. |
Aho vatāhaṁ manussattaṁ labheyyaṁ, tathāgato ca loke uppajjeyya arahaṁ sammāsambuddho, tañcāhaṁ bhagavantaṁ payirupāseyyaṁ. |
Oh, that I might attain the human state, and that a Tathāgata might arise in the world, an Arahant, a Perfectly Enlightened One, and that I might attend on that Blessed One. |
So ca me bhagavā dhammaṁ deseyya, tassa cāhaṁ bhagavato dhammaṁ ājāneyyan’ti. |
And that the Blessed One might teach me the Dhamma, and that I might understand the Dhamma of that Blessed One.’ |
Taṁ kho panāhaṁ, bhikkhave, na aññassa samaṇassa vā brāhmaṇassa vā sutvā evaṁ vadāmi, api ca kho, bhikkhave, yadeva me sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmīti. |
This, bhikkhus, I do not say having heard it from another ascetic or brahmin, but rather, bhikkhus, what was known by myself, seen by myself, and understood by myself, that is what I say. |
Coditā devadūtehi, |
Warned by the divine messengers, |
ye pamajjanti māṇavā; |
those mortals who are negligent; |
Te dīgharattaṁ socanti, |
They grieve for a long time, |
hīnakāyūpagā narā. |
the men who have gone to an inferior body. |
Ye ca kho devadūtehi, |
But those good and true people here, |
santo sappurisā idha; |
when warned by the divine messengers; |
Coditā nappamajjanti, |
Are never negligent |
ariyadhamme kudācanaṁ. |
in the noble Dhamma. |
Upādāne bhayaṁ disvā, |
Seeing fear in grasping, |
jātimaraṇasambhave; |
in the source of birth and death; |
Anupādā vimuccanti, |
They are liberated without grasping, |
jātimaraṇasaṅkhaye. |
in the destruction of birth and death. |
Te appamattā sukhino, |
They, diligent and happy, |
diṭṭhadhammābhinibbutā; |
quenched in this very life; |
Sabbaverabhayātītā, |
Having passed beyond all enmity and fear, |
sabbadukkhaṁ upaccagun”ti. |
they have overcome all suffering.” |
Chaṭṭhaṁ. |
Sixth. |
39 - AN3.39 Sukhumālasutta |
39 - AN3.39 Delicate |
“Sukhumālo ahaṁ, bhikkhave, paramasukhumālo accantasukhumālo. |
“I was delicate, bhikkhus, supremely delicate, exceedingly delicate. |
Mama sudaṁ, bhikkhave, pitu nivesane pokkharaṇiyo kāritā honti. |
In my father’s residence, bhikkhus, lotus ponds were made for me. |
Ekattha sudaṁ, bhikkhave, uppalaṁ vappati, ekattha padumaṁ, ekattha puṇḍarīkaṁ, yāvadeva mamatthāya. |
In one, blue lotuses were planted, in another, red lotuses, and in another, white lotuses, all for my sake. |
Na kho panassāhaṁ, bhikkhave, akāsikaṁ candanaṁ dhāremi. Kāsikaṁ, bhikkhave, su me taṁ veṭhanaṁ hoti, kāsikā kañcukā, kāsikaṁ nivāsanaṁ, kāsiko uttarāsaṅgo. |
And, bhikkhus, I used no sandalwood that was not from Kasi. My turban, bhikkhus, was of Kasi silk, my tunic was of Kasi silk, my lower garment was of Kasi silk, my upper robe was of Kasi silk. |
Rattindivaṁ kho pana me su taṁ, bhikkhave, setacchattaṁ dhārīyati: |
Day and night, bhikkhus, a white parasol was held over me, thinking: |
‘mā naṁ phusi sītaṁ vā uṇhaṁ vā tiṇaṁ vā rajo vā ussāvo vā’ti. |
‘Let neither cold nor heat, nor grass nor dust nor dew touch him.’ |
Tassa mayhaṁ, bhikkhave, tayo pāsādā ahesuṁ—eko hemantiko, eko gimhiko, eko vassiko. |
I had three mansions, bhikkhus—one for the winter, one for the summer, and one for the rainy season. |
So kho ahaṁ, bhikkhave, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohāmi. |
And I, bhikkhus, in the mansion for the rainy season, during the four months of the rains, being entertained by female musicians, did not come down from the upper floor of the mansion. |
Yathā kho pana, bhikkhave, aññesaṁ nivesane dāsakammakaraporisassa kaṇājakaṁ bhojanaṁ dīyati bilaṅgadutiyaṁ, evamevassu me, bhikkhave, pitu nivesane dāsakammakaraporisassa sālimaṁsodano dīyati. |
Just as, bhikkhus, in the houses of others, a meal of broken rice with sour gruel is given to the servants and workers, so too in my father's house, a meal of fine rice and meat was given to the servants and workers. |
Tassa mayhaṁ, bhikkhave, evarūpāya iddhiyā samannāgatassa evarūpena ca sukhumālena etadahosi: |
To me, bhikkhus, who was endowed with such prosperity and such delicacy, this thought occurred: |
‘assutavā kho puthujjano attanā jarādhammo samāno jaraṁ anatīto paraṁ jiṇṇaṁ disvā aṭṭīyati harāyati jigucchati attānaṁyeva atisitvā, ahampi khomhi jarādhammo jaraṁ anatīto. |
‘An untaught ordinary person, being himself subject to old age, not having gone beyond old age, when he sees another who is old, is troubled, ashamed, and disgusted, forgetting his own situation. I too am subject to old age, not having gone beyond old age. |
Ahañceva kho pana jarādhammo samāno jaraṁ anatīto paraṁ jiṇṇaṁ disvā aṭṭīyeyyaṁ harāyeyyaṁ jiguccheyyaṁ na metaṁ assa patirūpan’ti. |
If I, being subject to old age, not having gone beyond old age, should be troubled, ashamed, and disgusted when I see another who is old, that would not be proper for me.’ |
Tassa mayhaṁ, bhikkhave, iti paṭisañcikkhato yo yobbane yobbanamado so sabbaso pahīyi. |
As I reflected thus, bhikkhus, the intoxication of youth in youth was completely abandoned. |
Assutavā kho puthujjano attanā byādhidhammo samāno byādhiṁ anatīto paraṁ byādhitaṁ disvā aṭṭīyati harāyati jigucchati attānaṁyeva atisitvā: |
‘An untaught ordinary person, being himself subject to illness, not having gone beyond illness, when he sees another who is ill, is troubled, ashamed, and disgusted, forgetting his own situation: |
‘ahampi khomhi byādhidhammo byādhiṁ anatīto, ahañceva kho pana byādhidhammo samāno byādhiṁ anatīto paraṁ byādhikaṁ disvā aṭṭīyeyyaṁ harāyeyyaṁ jiguccheyyaṁ, na metaṁ assa patirūpan’ti. |
“I too am subject to illness, not having gone beyond illness. If I, being subject to illness, not having gone beyond illness, should be troubled, ashamed, and disgusted when I see another who is ill, that would not be proper for me.”’ |
Tassa mayhaṁ, bhikkhave, iti paṭisañcikkhato yo ārogye ārogyamado so sabbaso pahīyi. |
As I reflected thus, bhikkhus, the intoxication of health in health was completely abandoned. |
Assutavā kho puthujjano attanā maraṇadhammo samāno maraṇaṁ anatīto paraṁ mataṁ disvā aṭṭīyati harāyati jigucchati attānaṁyeva atisitvā: |
‘An untaught ordinary person, being himself subject to death, not having gone beyond death, when he sees another who is dead, is troubled, ashamed, and disgusted, forgetting his own situation: |
‘ahampi khomhi maraṇadhammo, maraṇaṁ anatīto, ahaṁ ceva kho pana maraṇadhammo samāno maraṇaṁ anatīto paraṁ mataṁ disvā aṭṭīyeyyaṁ harāyeyyaṁ jiguccheyyaṁ, na metaṁ assa patirūpan’ti. |
“I too am subject to death, not having gone beyond death. If I, being subject to death, not having gone beyond death, should be troubled, ashamed, and disgusted when I see another who is dead, that would not be proper for me.”’ |
Tassa mayhaṁ, bhikkhave, iti paṭisañcikkhato yo jīvite jīvitamado so sabbaso pahīyīti. |
As I reflected thus, bhikkhus, the intoxication of life in life was completely abandoned. |
Tayome, bhikkhave, madā. |
These, bhikkhus, are the three intoxications. |
Katame tayo? |
What three? |
Yobbanamado, ārogyamado, jīvitamado. |
The intoxication of youth, the intoxication of health, and the intoxication of life. |
Yobbanamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. |
Intoxicated with the intoxication of youth, bhikkhus, an untaught ordinary person engages in misconduct by body, engages in misconduct by speech, engages in misconduct by mind. |
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
Having engaged in misconduct by body, speech, and mind, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a lower world, in hell. |
Ārogyamadamatto vā, bhikkhave, assutavā puthujjano …pe… |
Intoxicated with the intoxication of health, bhikkhus, an untaught ordinary person …and so on… |
jīvitamadamatto vā, bhikkhave, assutavā puthujjano kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. |
Intoxicated with the intoxication of life, bhikkhus, an untaught ordinary person engages in misconduct by body, engages in misconduct by speech, engages in misconduct by mind. |
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
Having engaged in misconduct by body, speech, and mind, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a lower world, in hell. |
Yobbanamadamatto vā, bhikkhave, bhikkhu sikkhaṁ paccakkhāya hīnāyāvattati. |
Intoxicated with the intoxication of youth, bhikkhus, a bhikkhu, having given up the training, reverts to the lower life. |
Ārogyamadamatto vā, bhikkhave, bhikkhu …pe… |
Intoxicated with the intoxication of health, bhikkhus, a bhikkhu …and so on… |
jīvitamadamatto vā, bhikkhave, bhikkhu sikkhaṁ paccakkhāya hīnāyāvattatīti. |
Intoxicated with the intoxication of life, bhikkhus, a bhikkhu, having given up the training, reverts to the lower life. |
Byādhidhammā jarādhammā, |
Subject to illness, subject to old age, |
atho maraṇadhammino; |
and also subject to death; |
Yathādhammā tathāsantā, |
As their nature is, so they are, |
jigucchanti puthujjanā. |
ordinary people are disgusted. |
Ahañce taṁ jiguccheyyaṁ, |
If I were to be disgusted |
evaṁdhammesu pāṇisu; |
by beings who have such a nature; |
Na metaṁ patirūpassa, |
That would not be proper for me, |
mama evaṁ vihārino. |
living as I do. |
Sohaṁ evaṁ viharanto, |
Living thus, I, |
ñatvā dhammaṁ nirūpadhiṁ; |
having known the Dhamma without acquisitions; |
Ārogye yobbanasmiñca, |
The intoxications of health, of youth, |
jīvitasmiñca ye madā. |
and of life. |
Sabbe made abhibhosmi, |
I have overcome all intoxications, |
Nekkhamme daṭṭhu khemataṁ; |
seeing safety in renunciation; |
Tassa me ahu ussāho, |
For me, there arose zeal, |
Nibbānaṁ abhipassato. |
as I gazed upon Nibbāna. |
Nāhaṁ bhabbo etarahi, |
I am now unable |
Kāmāni paṭisevituṁ; |
to indulge in sensual pleasures; |
Anivatti bhavissāmi, |
I will not turn back, |
Brahmacariyaparāyaṇo”ti. |
devoted to the holy life.” |
Navamaṁ. |
Ninth. |
40 - AN3.40 Ādhipateyyasutta |
40 - AN3.40 Sovereignty |
“Tīṇimāni, bhikkhave, ādhipateyyāni. |
“Bhikkhus, there are these three sovereignties. |
Katamāni tīṇi? |
What three? |
Attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ. |
Self-sovereignty, world-sovereignty, and Dhamma-sovereignty. |
Katamañca, bhikkhave, attādhipateyyaṁ? |
And what, bhikkhus, is self-sovereignty? |
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
Here, bhikkhus, a bhikkhu who has gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: |
‘na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito. |
‘It was not for the sake of robes that I went forth from the home life into homelessness. |
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. |
Not for the sake of almsfood, not for the sake of lodging, not for the sake of this or that state of being did I go forth from the home life into homelessness. |
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. |
Rather, I am immersed in birth, old age, death, sorrows, lamentations, pains, griefs, and despairs; immersed in suffering, beset by suffering. |
Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. |
Perhaps an end of this whole mass of suffering might be discerned. |
Ahañceva kho pana yādisake kāme ohāya agārasmā anagāriyaṁ pabbajito tādisake vā kāme pariyeseyyaṁ tato vā pāpiṭṭhatare, na metaṁ patirūpan’ti. |
If I, having gone forth and left behind such sensual pleasures, were to seek for such sensual pleasures or for something even worse, that would not be proper for me.’ |
So iti paṭisañcikkhati: |
He reflects thus: |
‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti. |
‘My energy will be aroused and unflagging, my mindfulness will be established and not forgotten, my body will be tranquil and undisturbed, my mind will be concentrated and one-pointed.’ |
So attānaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. |
Making himself the sovereign, he abandons what is unwholesome, develops what is wholesome, abandons what is blameworthy, develops what is blameless, and keeps himself pure. |
Idaṁ vuccati, bhikkhave, attādhipateyyaṁ. |
This, bhikkhus, is called self-sovereignty. |
Katamañca, bhikkhave, lokādhipateyyaṁ? |
And what, bhikkhus, is world-sovereignty? |
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
Here, bhikkhus, a bhikkhu who has gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: |
‘na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito. |
‘It was not for the sake of robes that I went forth from the home life into homelessness. |
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. |
Not for the sake of almsfood, not for the sake of lodging, not for the sake of this or that state of being did I go forth from the home life into homelessness. |
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. |
Rather, I am immersed in birth, old age, death, sorrows, lamentations, pains, griefs, and despairs; immersed in suffering, beset by suffering. |
Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
Perhaps an end of this whole mass of suffering might be discerned.’ |
Ahañceva kho pana evaṁ pabbajito samāno kāmavitakkaṁ vā vitakkeyyaṁ, byāpādavitakkaṁ vā vitakkeyyaṁ, vihiṁsāvitakkaṁ vā vitakkeyyaṁ, mahā kho panāyaṁ lokasannivāso. |
‘If I, having gone forth thus, were to think a sensual thought, or a thought of ill will, or a thought of cruelty, this world-system is vast. |
Mahantasmiṁ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. |
And in this vast world-system, there are ascetics and brahmins who are powerful, with the divine eye, who know the minds of others. |
Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṁ pajānanti. |
They see even from afar, and though near they are not seen, and they know the minds of others with their own minds. |
Tepi maṁ evaṁ jāneyyuṁ: |
They would know me thus: |
‘passatha, bho, imaṁ kulaputtaṁ saddhā agārasmā anagāriyaṁ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. |
“Look, friends, at this clansman who, having gone forth in faith from the home life into homelessness, dwells entangled with evil, unwholesome states.”’ |
devatāpi kho santi iddhimantiniyo dibbacakkhukā paracittaviduniyo. |
‘There are also devas who are powerful, with the divine eye, who know the minds of others. |
Tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṁ jānanti. |
They see even from afar, and though near they are not seen, and they know the minds of others with their minds. |
Tāpi maṁ evaṁ jāneyyuṁ: |
They too would know me thus: |
‘passatha, bho, imaṁ kulaputtaṁ saddhā agārasmā anagāriyaṁ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī’ti. |
“Look, friends, at this clansman who, having gone forth in faith from the home life into homelessness, dwells entangled with evil, unwholesome states.”’ |
So iti paṭisañcikkhati: |
He reflects thus: |
‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti. |
‘My energy will be aroused and unflagging, my mindfulness will be established and not forgotten, my body will be tranquil and undisturbed, my mind will be concentrated and one-pointed.’ |
So lokaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. |
Making the world the sovereign, he abandons what is unwholesome, develops what is wholesome, abandons what is blameworthy, develops what is blameless, and keeps himself pure. |
Idaṁ vuccati, bhikkhave, lokādhipateyyaṁ. |
This, bhikkhus, is called world-sovereignty. |
Katamañca, bhikkhave, dhammādhipateyyaṁ? |
And what, bhikkhus, is Dhamma-sovereignty? |
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
Here, bhikkhus, a bhikkhu who has gone to the forest, or to the root of a tree, or to an empty dwelling, reflects thus: |
‘na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito. |
‘It was not for the sake of robes that I went forth from the home life into homelessness. |
Na piṇḍapātahetu, na senāsanahetu, na itibhavābhavahetu agārasmā anagāriyaṁ pabbajito. |
Not for the sake of almsfood, not for the sake of lodging, not for the sake of this or that state of being did I go forth from the home life into homelessness. |
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. |
Rather, I am immersed in birth, old age, death, sorrows, lamentations, pains, griefs, and despairs; immersed in suffering, beset by suffering. |
Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. |
Perhaps an end of this whole mass of suffering might be discerned. |
Svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. |
The Dhamma is well-proclaimed by the Blessed One: visible here and now, timeless, inviting one to come and see, leading onwards, to be experienced by the wise for themselves. |
Santi kho pana me sabrahmacārī jānaṁ passaṁ viharanti. |
There are my companions in the holy life who dwell knowing and seeing. |
Ahañceva kho pana evaṁ svākkhāte dhammavinaye pabbajito samāno kusīto vihareyyaṁ pamatto, na metaṁ assa patirūpan’ti. |
If I, having gone forth in such a well-proclaimed Dhamma-Vinaya, were to dwell lazy and negligent, that would not be proper for me.’ |
So iti paṭisañcikkhati: |
He reflects thus: |
‘āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggan’ti. |
‘My energy will be aroused and unflagging, my mindfulness will be established and not forgotten, my body will be tranquil and undisturbed, my mind will be concentrated and one-pointed.’ |
So dhammaṁyeva adhipatiṁ karitvā akusalaṁ pajahati, kusalaṁ bhāveti, sāvajjaṁ pajahati, anavajjaṁ bhāveti, suddhaṁ attānaṁ pariharati. |
Making the Dhamma the sovereign, he abandons what is unwholesome, develops what is wholesome, abandons what is blameworthy, develops what is blameless, and keeps himself pure. |
Idaṁ vuccati, bhikkhave, dhammādhipateyyaṁ. |
This, bhikkhus, is called Dhamma-sovereignty. |
Imāni kho, bhikkhave, tīṇi ādhipateyyānīti. |
These, bhikkhus, are the three sovereignties. |
Natthi loke raho nāma, |
There is no secret place in the world, |
pāpakammaṁ pakubbato; |
for one who does an evil deed; |
Attā te purisa jānāti, |
Your own self, man, knows |
saccaṁ vā yadi vā musā. |
whether it is true or false. |
Kalyāṇaṁ vata bho sakkhi, |
You indeed hold your self in contempt, |
attānaṁ atimaññasi; |
O good witness; |
Yo santaṁ attani pāpaṁ, |
You who conceal within yourself |
attānaṁ parigūhasi. |
the evil in yourself. |
Passanti devā ca tathāgatā ca, |
Both the devas and the Tathāgatas see |
Lokasmiṁ bālaṁ visamaṁ carantaṁ; |
the fool in the world behaving perversely; |
Tasmā hi attādhipateyyako ca, |
Therefore, one who is self-sovereign, |
Lokādhipo ca nipako ca jhāyī; |
world-sovereign, astute, and a jhāyin; |
Dhammādhipo ca anudhammacārī, |
Dhamma-sovereign and following the Dhamma, |
Na hīyati saccaparakkamo muni. |
a sage of true endeavor does not decline. |
Pasayha māraṁ abhibhuyya antakaṁ, |
Having subdued Māra, having conquered the Ender, |
Yo ca phusī jātikkhayaṁ padhānavā; |
he who, striving, has touched the destruction of birth; |
So tādiso lokavidū sumedho, |
Such a one, a world-knower, of good wisdom, |
Sabbesu dhammesu atammayo munī”ti. |
is a sage untroubled by any states.” |
Dasamaṁ. |
Tenth. |
Devadūtavaggo catuttho. |
The Chapter on the Divine Messengers, the Fourth. |
Tassuddānaṁ |
The summary verse for it: |
Brahma ānanda sāriputto, |
Brahmā, Ānanda, Sāriputta, |
Nidānaṁ hatthakena ca; |
Sources, and with Hatthaka; |
Dūtā duve ca rājāno, |
Messengers, two on the Kings, |
Sukhumālādhipateyyena cāti. |
Delicate, and with Sovereignty. |
58 - AN3.58 Tikaṇṇasutta |
58 - AN3.58 Tikaṇṇa |
Atha kho tikaṇṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ …pe… |
Then the brahmin Tikaṇṇa approached the Blessed One; having approached, he exchanged greetings with the Blessed One …pe… |
ekamantaṁ nisinno kho tikaṇṇo brāhmaṇo bhagavato sammukhā tevijjānaṁ sudaṁ brāhmaṇānaṁ vaṇṇaṁ bhāsati: |
sitting to one side, the brahmin Tikaṇṇa praised the brahmins who possessed the threefold knowledge in the presence of the Blessed One: |
“evampi tevijjā brāhmaṇā, itipi tevijjā brāhmaṇā”ti. |
“Such are the brahmins with the threefold knowledge, such are the brahmins with the threefold knowledge.” |
“Yathā kathaṁ pana, brāhmaṇa, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpentī”ti? |
“But in what way, brahmin, do the brahmins designate a brahmin as a possessor of the threefold knowledge?” |
“Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, ajjhāyako, mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako, veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayoti. |
“Here, Master Gotama, a brahmin is well-born on both sides, from his mother’s side and his father’s side, of pure descent for seven generations of ancestors, not reproached, not disparaged in regard to birth; he is a student, a master of the mantras, a master of the three Vedas with their glossaries, rituals, phonology, and etymology, and the histories as a fifth; he is a master of the phrases and the grammar, accomplished in cosmology and the marks of a great man. |
Evaṁ kho, bho gotama, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpentī”ti. |
This is how, Master Gotama, brahmins designate a brahmin as a possessor of the threefold knowledge.” |
“Aññathā kho, brāhmaṇa, brāhmaṇā brāhmaṇaṁ tevijjaṁ paññāpenti, aññathā ca pana ariyassa vinaye tevijjo hotī”ti. |
“Differently, brahmin, do brahmins designate a brahmin as a possessor of the threefold knowledge, and differently in the discipline of the noble one is one a possessor of the threefold knowledge.” |
“Yathā kathaṁ pana, bho gotama, ariyassa vinaye tevijjo hoti? |
“But in what way, Master Gotama, is one a possessor of the threefold knowledge in the discipline of the noble one? |
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye tevijjo hotī”ti. |
It would be good if the worthy Gotama would teach me the Dhamma in such a way that one is a possessor of the threefold knowledge in the discipline of the noble one.” |
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. |
“Then, brahmin, listen, pay close attention; I will speak.” |
“Evaṁ, bho”ti kho tikaṇṇo brāhmaṇo bhagavato paccassosi. |
“Yes, master,” the brahmin Tikaṇṇa replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
“Here, brahmin, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
With the stilling of thought and examination, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration. |
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. |
With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and he experiences happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare: ‘He is equanimous, mindful, a happy dweller.’ |
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. |
When his mind is thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of recollecting past lives. |
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ. Tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
He recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of contraction, many eons of expansion, many eons of contraction and expansion: ‘There I was so-named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such was my lifespan; passing away from there, I was reborn there. There too I was so-named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such was my lifespan; passing away from there, I was reborn here.’ Thus he recollects his manifold past lives in their modes and details. |
Ayamassa paṭhamā vijjā adhigatā hoti; |
This is the first true knowledge attained by him; |
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato. |
ignorance is dispelled, true knowledge has arisen; darkness is dispelled, light has arisen, as happens in one who is ardent, diligent, and resolute. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. |
When his mind is thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the passing away and rebirth of beings. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. |
With the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, fair and ugly, fortunate and unfortunate; he understands how beings fare according to their kamma: ‘These worthy beings who were endowed with bad conduct of body…pe… with bad conduct of mind, who reviled the noble ones, held wrong view, and undertook action based on wrong view, with the breakup of the body, after death, have been reborn in a state of loss, a bad destination, a lower world, in hell. But these worthy beings who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the noble ones, held right view, and undertook action based on right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma. |
Ayamassa dutiyā vijjā adhigatā hoti; |
This is the second true knowledge attained by him; |
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharato. |
ignorance is dispelled, true knowledge has arisen; darkness is dispelled, light has arisen, as happens in one who is ardent, diligent, and resolute. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. |
When his mind is thus concentrated, purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; |
He understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the path leading to the cessation of suffering’; |
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
he understands as it really is: ‘These are the taints’; he understands as it really is: ‘This is the origin of the taints’; he understands as it really is: ‘This is the cessation of the taints’; he understands as it really is: ‘This is the path leading to the cessation of the taints.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; |
Knowing and seeing thus, his mind is liberated from the taint of sensuality, his mind is liberated from the taint of being, his mind is liberated from the taint of ignorance; |
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
When it is liberated, there is the knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Ayamassa tatiyā vijjā adhigatā hoti; |
This is the third true knowledge attained by him; |
avijjā vihatā, vijjā uppannā; tamo vihato, āloko uppanno yathā taṁ appamattassa ātāpino pahitattassa viharatoti. |
ignorance is dispelled, true knowledge has arisen; darkness is dispelled, light has arisen, as happens in one who is ardent, diligent, and resolute. |
Anuccāvacasīlassa, |
Of unwavering virtue, |
nipakassa ca jhāyino; |
prudent and a jhana-attainer; |
Cittaṁ yassa vasībhūtaṁ, |
Whose mind is under control, |
ekaggaṁ susamāhitaṁ. |
one-pointed, well-concentrated. |
Taṁ ve tamonudaṁ dhīraṁ, |
He is called the darkness-dispelling steadfast one, |
tevijjaṁ maccuhāyinaṁ; |
the threefold-knowledge possessor, the conqueror of death; |
Hitaṁ devamanussānaṁ, |
The benefactor of devas and humans, |
āhu sabbappahāyinaṁ. |
the one who has abandoned all. |
Tīhi vijjāhi sampannaṁ, |
Endowed with the three knowledges, |
asammūḷhavihārinaṁ; |
dwelling without delusion; |
Buddhaṁ antimadehinaṁ, |
The Buddha in his final body, |
taṁ namassanti gotamaṁ. |
they pay homage to that Gotama. |
Pubbenivāsaṁ yo vedī, |
He who knows his past lives, |
saggāpāyañca passati; |
and sees heaven and the plane of misery; |
Atho jātikkhayaṁ patto, |
And has reached the destruction of birth, |
abhiññāvosito muni. |
a sage accomplished in direct knowledge. |
Etāhi tīhi vijjāhi, |
By these three knowledges, |
tevijjo hoti brāhmaṇo; |
a brahmin is one with threefold knowledge; |
Tamahaṁ vadāmi tevijjaṁ, |
I call him a possessor of the threefold knowledge, |
nāññaṁ lapitalāpananti. |
not another who mutters and prattles. |
Evaṁ kho, brāhmaṇa, ariyassa vinaye tevijjo hotī”ti. |
In this way, brahmin, in the discipline of the noble one is one a possessor of the threefold knowledge.” |
“Aññathā, bho gotama, brāhmaṇānaṁ tevijjo, aññathā ca pana ariyassa vinaye tevijjo hoti. |
“It is different, Master Gotama, how brahmins have a possessor of the threefold knowledge, and how in the discipline of the noble one one is a possessor of the threefold knowledge. |
Imassa ca pana, bho gotama, ariyassa vinaye tevijjassa brāhmaṇānaṁ tevijjo kalaṁ nāgghati soḷasiṁ. |
And this possessor of the threefold knowledge of the brahmins, Master Gotama, is not worth a sixteenth part of the possessor of the threefold knowledge in the discipline of the noble one. |
Abhikkantaṁ, bho gotama …pe… |
Excellent, Master Gotama! …pe… |
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
May the worthy Gotama remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.” |
Aṭṭhamaṁ. |
Eighth. |
60 - AN3.60 Saṅgāravasutta |
60 - AN3.60 Saṅgāravasutta |
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then the brahmin Saṅgārava approached the Blessed One; having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca: |
Having exchanged courteous and memorable greetings, he sat down to one side. Sitting to one side, the brahmin Saṅgārava said this to the Blessed One: |
“mayamassu, bho gotama, brāhmaṇā nāma. |
“We, Master Gotama, are brahmins by name. |
Yaññaṁ yajāmapi yajāpemapi. |
We perform sacrifices and we have others perform sacrifices. |
Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṁ puññappaṭipadaṁ paṭipannā honti, yadidaṁ yaññādhikaraṇaṁ. |
There, Master Gotama, whoever performs a sacrifice and whoever has it performed, all of them are practicing a meritorious path involving many bodies, that is, on account of the sacrifice. |
Yo panāyaṁ, bho gotama, yassa vā tassa vā kulā agārasmā anagāriyaṁ pabbajito ekamattānaṁ dameti, ekamattānaṁ sameti, ekamattānaṁ parinibbāpeti, evamassāyaṁ ekasārīrikaṁ puññappaṭipadaṁ paṭipanno hoti, yadidaṁ pabbajjādhikaraṇan”ti. |
But whoever, Master Gotama, having gone forth from this or that family from the home life into homelessness, tames a single self, calms a single self, brings a single self to final Nibbāna, thus this one is practicing a meritorious path involving a single body, that is, on account of going forth.” |
“Tena hi, brāhmaṇa, taññevettha paṭipucchissāmi. Yathā te khameyya tathā naṁ byākareyyāsi. |
“Then, brahmin, I will ask you a question in return. As it pleases you, so you may answer it. |
Taṁ kiṁ maññasi, brāhmaṇa, |
What do you think, brahmin? |
idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
Here a Tathāgata arises in the world, an arahant, a perfectly enlightened one, accomplished in true knowledge and conduct, well-gone, a knower of the world, an unsurpassed guide for persons to be tamed, a teacher of gods and humans, a Buddha, a Blessed One. |
So evamāha: |
He says thus: |
‘ethāyaṁ maggo ayaṁ paṭipadā yathāpaṭipanno ahaṁ anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā pavedemi; |
‘Come, this is the path, this is the practice, having practiced which I, having realized for myself with direct knowledge the unsurpassed culmination of the holy life, make it known; |
etha, tumhepi tathā paṭipajjatha, yathāpaṭipannā tumhepi anuttaraṁ brahmacariyogadhaṁ sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. |
come, you too practice in such a way, and having practiced you too, having realized for yourselves with direct knowledge the unsurpassed culmination of the holy life, will enter upon it and dwell in it.’ |
Iti ayañceva satthā dhammaṁ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni. |
Thus this teacher teaches the Dhamma, and others practice for that purpose, and these become many hundreds, many thousands, many hundreds of thousands. |
Taṁ kiṁ maññasi, brāhmaṇa, |
What do you think, brahmin, |
iccāyaṁ evaṁ sante ekasārīrikā vā puññappaṭipadā hoti anekasārīrikā vā, yadidaṁ pabbajjādhikaraṇan”ti? |
in this case, is this a meritorious path involving a single body or a meritorious path involving many bodies, that is, on account of going forth?” |
“Iccāyampi, bho gotama, evaṁ sante anekasārīrikā puññappaṭipadā hoti, yadidaṁ pabbajjādhikaraṇan”ti. |
“In this case, Master Gotama, this being so, it is a meritorious path involving many bodies, that is, on account of going forth.” |
Evaṁ vutte, āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: |
When this was said, the venerable Ānanda said this to the brahmin Saṅgārava: |
“imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā”ti? |
“Of these two paths, brahmin, which path commends itself to you as being less difficult and less troublesome, and more fruitful and more beneficial?” |
Evaṁ vutte, saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: |
When this was said, the brahmin Saṅgārava said this to the venerable Ānanda: |
“seyyathāpi bhavaṁ gotamo bhavaṁ cānando. |
“Just as the worthy Gotama and the worthy Ānanda. |
Ete me pujjā, ete me pāsaṁsā”ti. |
These I praise, these I commend.” |
Dutiyampi kho āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: |
For a second time, the venerable Ānanda said this to the brahmin Saṅgārava: |
“na kho tyāhaṁ, brāhmaṇa, evaṁ pucchāmi: |
“I am not asking you this, brahmin: |
‘ke vā te pujjā ke vā te pāsaṁsā’ti? |
‘Whom do you praise, or whom do you commend?’ |
Evaṁ kho tyāhaṁ, brāhmaṇa, pucchāmi: |
I am asking you this, brahmin: |
‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti? |
‘Of these two paths, brahmin, which path commends itself to you as being less difficult and less troublesome, and more fruitful and more beneficial?’” |
Dutiyampi kho saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: |
For a second time, the brahmin Saṅgārava said this to the venerable Ānanda: |
“seyyathāpi bhavaṁ gotamo bhavaṁ cānando. |
“Just as the worthy Gotama and the worthy Ānanda. |
Ete me pujjā, ete me pāsaṁsā”ti. |
These I praise, these I commend.” |
Tatiyampi kho āyasmā ānando saṅgāravaṁ brāhmaṇaṁ etadavoca: |
For a third time, the venerable Ānanda said this to the brahmin Saṅgārava: |
“na kho tyāhaṁ, brāhmaṇa, evaṁ pucchāmi: |
“I am not asking you this, brahmin: |
‘ke vā te pujjā ke vā te pāsaṁsā’ti? |
‘Whom do you praise, or whom do you commend?’ |
Evaṁ kho tyāhaṁ, brāhmaṇa, pucchāmi: |
I am asking you this, brahmin: |
‘imāsaṁ te, brāhmaṇa, dvinnaṁ paṭipadānaṁ katamā paṭipadā khamati appatthatarā ca appasamārambhatarā ca mahapphalatarā ca mahānisaṁsatarā cā’”ti? |
‘Of these two paths, brahmin, which path commends itself to you as being less difficult and less troublesome, and more fruitful and more beneficial?’” |
Tatiyampi kho saṅgāravo brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: |
For a third time, the brahmin Saṅgārava said this to the venerable Ānanda: |
“seyyathāpi bhavaṁ gotamo bhavaṁ cānando. |
“Just as the worthy Gotama and the worthy Ānanda. |
Ete me pujjā, ete me pāsaṁsā”ti. |
These I praise, these I commend.” |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“yāva tatiyampi kho saṅgāravo brāhmaṇo ānandena sahadhammikaṁ pañhaṁ puṭṭho saṁsādeti no vissajjeti. |
“Even up to the third time the brahmin Saṅgārava, when asked a question in accordance with the Dhamma by Ānanda, evades it and does not answer. |
Yannūnāhaṁ parimoceyyan”ti. |
What if I were to release him?” |
Atha kho bhagavā saṅgāravaṁ brāhmaṇaṁ etadavoca: |
Then the Blessed One said this to the brahmin Saṅgārava: |
“kā nvajja, brāhmaṇa, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādī”ti? |
“What now, brahmin, was the topic of conversation that arose among the royal officials sitting together and assembled in the royal palace today?” |
“Ayaṁ khvajja, bho gotama, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādi: |
“This, Master Gotama, was the topic of conversation that arose among the royal officials sitting together and assembled in the royal palace today: |
‘pubbe sudaṁ appatarā ceva bhikkhū ahesuṁ bahutarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassesuṁ; |
‘Formerly, there were fewer bhikkhus, but more displayed the miracle of psychic power, a state beyond the human; |
etarahi pana bahutarā ceva bhikkhū appatarā ca uttari manussadhammā iddhipāṭihāriyaṁ dassentī’ti. |
but now there are more bhikkhus, but fewer display the miracle of psychic power, a state beyond the human.’ |
Ayaṁ khvajja, bho gotama, rājantepure rājapurisānaṁ sannisinnānaṁ sannipatitānaṁ antarākathā udapādī”ti. |
This, Master Gotama, was the topic of conversation that arose among the royal officials sitting together and assembled in the royal palace today.” |
“Tīṇi kho imāni, brāhmaṇa, pāṭihāriyāni. |
“There are, brahmin, these three miracles. |
Katamāni tīṇi? |
What three? |
Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ. |
The miracle of psychic power, the miracle of telepathy, and the miracle of instruction. |
Katamañca, brāhmaṇa, iddhipāṭihāriyaṁ? |
And what, brahmin, is the miracle of psychic power? |
Idha, brāhmaṇa, ekacco anekavihitaṁ iddhividhaṁ paccanubhoti: ‘ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti’. |
Here, brahmin, someone experiences the various kinds of psychic power: ‘Having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as if through space; he dives in and out of the earth as if it were water; he walks on water without breaking it as if on earth; sitting cross-legged he travels through the sky like a winged bird; with his hand he touches and strokes this moon and sun, so mighty and powerful, and he exercises mastery with his body even as far as the Brahmā world.’ |
Idaṁ vuccati, brāhmaṇa, iddhipāṭihāriyaṁ. |
This, brahmin, is called the miracle of psychic power. |
Katamañca, brāhmaṇa, ādesanāpāṭihāriyaṁ? |
And what, brahmin, is the miracle of telepathy? |
Idha, brāhmaṇa, ekacco nimittena ādisati: |
Here, brahmin, someone declares by a sign: |
‘evampi te mano, itthampi te mano, itipi te cittan’ti. |
‘Thus is your mind, so is your mind, thus is your thought.’ |
So bahuñcepi ādisati tatheva taṁ hoti, no aññathā. |
And though he declares much, it is just so, not otherwise. |
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati: |
Here again, brahmin, someone does not declare by a sign, but having heard the voice of humans or non-humans or devas, he declares: |
‘evampi te mano, itthampi te mano, itipi te cittan’ti. |
‘Thus is your mind, so is your mind, thus is your thought.’ |
So bahuñcepi ādisati tatheva taṁ hoti, no aññathā. |
And though he declares much, it is just so, not otherwise. |
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati: |
Here again, brahmin, someone does not declare by a sign, nor having heard the voice of humans or non-humans or devas does he declare, but having heard the sound of the vibration of thought of one who is thinking and pondering, he declares: |
‘evampi te mano, itthampi te mano, itipi te cittan’ti. |
‘Thus is your mind, so is your mind, thus is your thought.’ |
So bahuñcepi ādisati tatheva taṁ hoti, no aññathā. |
And though he declares much, it is just so, not otherwise. |
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati, api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: |
Here again, brahmin, someone does not declare by a sign, nor having heard the voice of humans or non-humans or devas does he declare, nor having heard the sound of the vibration of thought of one who is thinking and pondering does he declare, but having encompassed with his own mind the mind of one who has attained a concentration without thought and without examination, he knows: |
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. |
‘As the mental formations of this worthy one are directed, immediately after this thought, he will think such-and-such a thought.’ |
So bahuñcepi ādisati tatheva taṁ hoti, no aññathā. |
And though he declares much, it is just so, not otherwise. |
Idaṁ vuccati, brāhmaṇa, ādesanāpāṭihāriyaṁ. |
This, brahmin, is called the miracle of telepathy. |
Katamañca, brāhmaṇa, anusāsanīpāṭihāriyaṁ? |
And what, brahmin, is the miracle of instruction? |
Idha, brāhmaṇa, ekacco evamanusāsati: |
Here, brahmin, someone instructs thus: |
‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti. |
‘Think in this way, do not think in that way; attend to this, do not attend to that; abandon this, enter upon and dwell in this.’ |
Idaṁ vuccati, brāhmaṇa, anusāsanīpāṭihāriyaṁ. |
This, brahmin, is called the miracle of instruction. |
Imāni kho, brāhmaṇa, tīṇi pāṭihāriyāni. |
These, brahmin, are the three miracles. |
Imesaṁ te, brāhmaṇa, tiṇṇaṁ pāṭihāriyānaṁ katamaṁ pāṭihāriyaṁ khamati abhikkantatarañca paṇītatarañcā”ti? |
Of these three miracles, brahmin, which miracle commends itself to you as being more excellent and more sublime?” |
“Tatra, bho gotama, yadidaṁ pāṭihāriyaṁ idhekacco anekavihitaṁ iddhividhaṁ paccanubhoti …pe… |
“There, Master Gotama, as to this miracle where someone experiences the various kinds of psychic power …pe… |
yāva brāhmalokāpi kāyena vasaṁ vatteti, |
he exercises mastery with his body even as far as the Brahmā world, |
idaṁ, bho gotama, pāṭihāriyaṁ yova naṁ karoti sova naṁ paṭisaṁvedeti, yova naṁ karoti tasseva taṁ hoti. |
this miracle, Master Gotama, only he who performs it experiences it, it belongs only to him who performs it. |
Idaṁ me, bho gotama, pāṭihāriyaṁ māyāsahadhammarūpaṁ viya khāyati. |
This miracle, Master Gotama, seems to me to be like an illusion. |
Yampidaṁ, bho gotama, pāṭihāriyaṁ idhekacco nimittena ādisati: |
As to this miracle, Master Gotama, where someone declares by a sign: |
‘evampi te mano, itthampi te mano, itipi te cittan’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā. |
‘Thus is your mind, so is your mind, thus is your thought,’ and though he declares much, it is just so, not otherwise. |
Idha pana, bho gotama, ekacco na heva kho nimittena ādisati, api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati …pe… |
Here again, Master Gotama, someone does not declare by a sign, but having heard the voice of humans or non-humans or devas, he declares …pe… |
napi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati …pe… |
nor having heard the voice of humans or non-humans or devas does he declare, but having heard the sound of the vibration of thought of one who is thinking and pondering, he declares …pe… |
napi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati, api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: |
nor having heard the sound of the vibration of thought of one who is thinking and pondering does he declare, but having encompassed with his own mind the mind of one who has attained a concentration without thought and without examination, he knows: |
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amhaṁ nāma vitakkaṁ vitakkessatī’ti, so bahuñcepi ādisati tatheva taṁ hoti, no aññathā. |
‘As the mental formations of this worthy one are directed, immediately after this thought, he will think our thought.’ And though he declares much, it is just so, not otherwise. |
Idampi, bho gotama, pāṭihāriyaṁ yova naṁ karoti sova naṁ paṭisaṁvedeti, yova naṁ karoti tasseva taṁ hoti. |
This miracle too, Master Gotama, only he who performs it experiences it, it belongs only to him who performs it. |
Idampi me, bho gotama, pāṭihāriyaṁ māyāsahadhammarūpaṁ viya khāyati. |
This miracle too, Master Gotama, seems to me to be like an illusion. |
Yañca kho idaṁ, bho gotama, pāṭihāriyaṁ idhekacco evaṁ anusāsati: |
And as to this miracle, Master Gotama, where someone instructs thus: |
‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’ti. |
‘Think in this way, do not think in that way; attend to this, do not attend to that; abandon this, enter upon and dwell in this.’ |
Idameva, bho gotama, pāṭihāriyaṁ khamati imesaṁ tiṇṇaṁ pāṭihāriyānaṁ abhikkantatarañca paṇītatarañca. |
This very miracle, Master Gotama, commends itself to me as being more excellent and more sublime among these three miracles. |
Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
It is wonderful, Master Gotama, it is marvelous, Master Gotama! |
Yāvasubhāsitamidaṁ bhotā gotamena imehi ca mayaṁ tīhi pāṭihāriyehi samannāgataṁ bhavantaṁ gotamaṁ dhārema. |
How well this has been spoken by the worthy Gotama, and we hold the worthy Gotama to be endowed with these three miracles. |
Bhavañhi gotamo anekavihitaṁ iddhividhaṁ paccanubhoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti, |
The worthy Gotama indeed experiences the various kinds of psychic power …pe… he exercises mastery with his body even as far as the Brahmā world. |
bhavañhi gotamo avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: |
The worthy Gotama indeed, having encompassed with his own mind the mind of one who has attained a concentration without thought and without examination, knows: |
‘yathā imassa bhoto manosaṅkhārā paṇihitā imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. |
‘As the mental formations of this worthy one are directed, immediately after this thought, he will think such-and-such a thought.’ |
Bhavañhi gotamo evamanusāsati: |
The worthy Gotama indeed instructs thus: |
‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’”ti. |
‘Think in this way, do not think in that way; attend to this, do not attend to that; abandon this, enter upon and dwell in this.’” |
“Addhā kho tyāhaṁ, brāhmaṇa, āsajja upanīya vācā bhāsitā; |
“Surely, brahmin, this speech of yours is intrusive and presumptuous; |
api ca tyāhaṁ byākarissāmi. |
but I will still answer you. |
Ahañhi, brāhmaṇa, anekavihitaṁ iddhividhaṁ paccanubhomi …pe… yāva brahmalokāpi kāyena vasaṁ vattemi. |
I do indeed, brahmin, experience the various kinds of psychic power …pe… I exercise mastery with my body even as far as the Brahmā world. |
Ahañhi, brāhmaṇa, avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāmi: |
I do indeed, brahmin, having encompassed with my own mind the mind of one who has attained a concentration without thought and without examination, know: |
‘yathā imassa bhoto manosaṅkhārā paṇihitā, imassa cittassa anantarā amuṁ nāma vitakkaṁ vitakkessatī’ti. |
‘As the mental formations of this worthy one are directed, immediately after this thought, he will think such-and-such a thought.’ |
Ahañhi, brāhmaṇa, evamanusāsāmi: |
I do indeed, brahmin, instruct thus: |
‘evaṁ vitakketha, mā evaṁ vitakkayittha; evaṁ manasi karotha, mā evaṁ manasākattha; idaṁ pajahatha, idaṁ upasampajja viharathā’”ti. |
‘Think in this way, do not think in that way; attend to this, do not attend to that; abandon this, enter upon and dwell in this.’” |
“Atthi pana, bho gotama, añño ekabhikkhupi yo imehi tīhi pāṭihāriyehi samannāgato, aññatra bhotā gotamenā”ti? |
“Is there, Master Gotama, any other single bhikkhu who is endowed with these three miracles, besides the worthy Gotama?” |
“Na kho, brāhmaṇa, ekaṁyeva sataṁ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye bhikkhū imehi tīhi pāṭihāriyehi samannāgatā”ti. |
“It is not just one hundred, brahmin, not two hundred, not three hundred, not four hundred, not five hundred, but there are far more bhikkhus who are endowed with these three miracles.” |
“Kahaṁ pana, bho gotama, etarahi te bhikkhū viharantī”ti? |
“And where, Master Gotama, do those bhikkhus now dwell?” |
“Imasmiṁyeva kho, brāhmaṇa, bhikkhusaṅghe”ti. |
“In this very Bhikkhu Saṅgha, brahmin.” |
“Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
“Excellent, Master Gotama! Excellent, Master Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
It is as if, Master Gotama, one might set upright what has been overturned, or reveal what is hidden, or show the way to one who is lost, or bring an oil lamp into the darkness, so that those with eyes might see forms; in the same way, the Dhamma has been made clear in many ways by the worthy Gotama. |
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca bhikkhusaṅghañca. |
I go for refuge to the worthy Gotama, to the Dhamma, and to the Bhikkhu Saṅgha. |
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
May the worthy Gotama remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.” |
Dasamaṁ. |
Tenth. |
Brāhmaṇavaggo paṭhamo. |
The Chapter on Brahmins, the First. |
Tassuddānaṁ |
Its Summary: |
Dve brāhmaṇā caññataro, |
Two brahmins and another, |
paribbājakena nibbutaṁ; |
with a wanderer, one extinguished; |
Palokavaccho tikaṇṇo, |
Collapse, Vaccha, Tikaṇṇa, |
soṇi saṅgāravena cāti. |
Soṇi and with Saṅgārava. |
61 - AN3.61 Titthāyatanasutta |
61 - AN3.61 Tenets |
“Tīṇimāni, bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. |
“Bhikkhus, there are these three sectarian tenets which, when subjected to questioning, scrutiny, and discussion by the wise, even when taken to their limit, culminate in inaction. |
Katamāni tīṇi? |
What three? |
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, bhikkhus, some ascetics and brahmins who have such a doctrine and view: |
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. |
‘Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is due to past action.’ |
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, bhikkhus, some ascetics and brahmins who have such a doctrine and view: |
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti. |
‘Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is due to the creation of a Supreme Being.’ |
Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, bhikkhus, some ascetics and brahmins who have such a doctrine and view: |
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti. |
‘Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is without cause and without condition.’ |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Therein, bhikkhus, as to those ascetics and brahmins who have such a doctrine and view: |
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
‘Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is due to past action,’ I approach them and say this: |
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: |
‘Is it true that you venerable ones have such a doctrine and view: |
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū”’ti? |
“Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is due to past action”?’ |
Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. |
And when they are thus questioned by me, they affirm it, saying ‘Yes.’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’. |
‘Then the venerable ones will be killers of living beings because of past action, takers of what is not given because of past action, unchaste because of past action, speakers of falsehood because of past action, slanderers because of past action, harsh speakers because of past action, idle chatterers because of past action, covetous because of past action, having minds of ill will because of past action, holding wrong view because of past action.’ |
Pubbekataṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. |
For those, bhikkhus, who fall back on past action as the essential truth, there is no desire, no effort, nor the thought that ‘this is to be done’ or ‘this is not to be done.’ |
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. |
Thus, when what should be done and what should not be done are not found to exist in truth and as a firm basis, those who live with lapsed mindfulness and without guard have no personal, legitimate teaching of ascetics. |
Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti. |
This, bhikkhus, is my first legitimate refutation of those ascetics and brahmins who have such a doctrine and view. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Therein, bhikkhus, as to those ascetics and brahmins who have such a doctrine and view: |
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
‘Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is due to the creation of a Supreme Being,’ I approach them and say this: |
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino— |
‘Is it true that you venerable ones have such a doctrine and view— |
yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti? |
Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is due to the creation of a Supreme Being’? |
Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. |
And when they are thus questioned by me, they affirm it, saying ‘Yes.’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’. |
‘Then the venerable ones will be killers of living beings because of the creation of a Supreme Being, takers of what is not given because of the creation of a Supreme Being, unchaste because of the creation of a Supreme Being, speakers of falsehood because of the creation of a Supreme Being, slanderers because of the creation of a Supreme Being, harsh speakers because of the creation of a Supreme Being, idle chatterers because of the creation of a Supreme Being, covetous because of the creation of a Supreme Being, having minds of ill will because of the creation of a Supreme Being, holding wrong view because of the creation of a Supreme Being.’ |
Issaranimmānaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. |
For those, bhikkhus, who fall back on the creation of a Supreme Being as the essential truth, there is no desire, no effort, nor the thought that ‘this is to be done’ or ‘this is not to be done.’ |
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. |
Thus, when what should be done and what should not be done are not found to exist in truth and as a firm basis, those who live with lapsed mindfulness and without guard have no personal, legitimate teaching of ascetics. |
Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu dutiyo sahadhammiko niggaho hoti. |
This, bhikkhus, is my second legitimate refutation of those ascetics and brahmins who have such a doctrine and view. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Therein, bhikkhus, as to those ascetics and brahmins who have such a doctrine and view: |
‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
‘Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is without cause and without condition,’ I approach them and say this: |
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino— |
‘Is it true that you venerable ones have such a doctrine and view— |
yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti? |
Whatever this individual person experiences, whether pleasant or painful or neither-painful-nor-pleasant, all that is without cause and without condition’? |
Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. |
And when they are thus questioned by me, they affirm it, saying ‘Yes.’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā …pe… micchādiṭṭhikā bhavissanti ahetuappaccayā’”. |
‘Then the venerable ones will be killers of living beings without cause and without condition …pe… holding wrong view without cause and without condition.’” |
Ahetuappaccayaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. |
For those, bhikkhus, who fall back on ‘without cause and without condition’ as the essential truth, there is no desire, no effort, nor the thought that ‘this is to be done’ or ‘this is not to be done.’ |
Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. |
Thus, when what should be done and what should not be done are not found to exist in truth and as a firm basis, those who live with lapsed mindfulness and without guard have no personal, legitimate teaching of ascetics. |
Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu tatiyo sahadhammiko niggaho hoti. |
This, bhikkhus, is my third legitimate refutation of those ascetics and brahmins who have such a doctrine and view. |
Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. |
These, bhikkhus, are the three sectarian tenets which, when subjected to questioning, scrutiny, and discussion by the wise, even when taken to their limit, culminate in inaction. |
Ayaṁ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. |
But this Dhamma, bhikkhus, has been taught by me; it is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi? |
And what, bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins? |
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. |
‘These are the six elements,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. |
‘These are the six bases for contact,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. |
‘These are the eighteen explorations of mind,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. |
‘These are the four noble truths,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. |
‘These are the six elements,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Iti kho panetaṁ vuttaṁ. |
Thus this was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Chayimā, bhikkhave, dhātuyo— |
There are these six elements, bhikkhus— |
pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. |
the earth element, the water element, the fire element, the air element, the space element, the consciousness element. |
Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. |
‘These are the six elements,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
Thus, what was said, was said in reference to this. |
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. |
‘These are the six bases for contact,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Iti kho panetaṁ vuttaṁ. |
Thus this was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Chayimāni, bhikkhave, phassāyatanāni— |
There are these six bases for contact, bhikkhus— |
cakkhu phassāyatanaṁ, sotaṁ phassāyatanaṁ, ghānaṁ phassāyatanaṁ, jivhā phassāyatanaṁ, kāyo phassāyatanaṁ, mano phassāyatanaṁ. |
the eye as a base for contact, the ear as a base for contact, the nose as a base for contact, the tongue as a base for contact, the body as a base for contact, the mind as a base for contact. |
Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. |
‘These are the six bases for contact,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
Thus, what was said, was said in reference to this. |
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. |
‘These are the eighteen explorations of mind,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Iti kho panetaṁ vuttaṁ. |
Thus this was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati domanassaṭṭhāniyaṁ rūpaṁ upavicarati upekkhāṭṭhāniyaṁ rūpaṁ upavicarati, |
Seeing a form with the eye, one explores a form productive of joy, one explores a form productive of grief, one explores a form productive of equanimity. |
sotena saddaṁ sutvā … |
Hearing a sound with the ear … |
ghānena gandhaṁ ghāyitvā … |
Smelling an odor with the nose … |
jivhāya rasaṁ sāyitvā … |
Tasting a taste with the tongue … |
kāyena phoṭṭhabbaṁ phusitvā … |
Touching a tangible with the body … |
manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati domanassaṭṭhāniyaṁ dhammaṁ upavicarati upekkhāṭṭhāniyaṁ dhammaṁ upavicarati. |
Cognizing a mental phenomenon with the mind, one explores a mental phenomenon productive of joy, one explores a mental phenomenon productive of grief, one explores a mental phenomenon productive of equanimity. |
Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. |
‘These are the eighteen explorations of mind,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
Thus, what was said, was said in reference to this. |
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. |
‘These are the four noble truths,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Iti kho panetaṁ vuttaṁ. |
Thus this was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Channaṁ, bhikkhave, dhātūnaṁ upādāya gabbhassāvakkanti hoti; |
Through the taking up of the six elements, bhikkhus, there is the descent into the womb; |
okkantiyā sati nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā. |
when there is descent, there is name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling. |
Vediyamānassa kho panāhaṁ, bhikkhave, idaṁ dukkhanti paññapemi, ayaṁ dukkhasamudayoti paññapemi, ayaṁ dukkhanirodhoti paññapemi, ayaṁ dukkhanirodhagāminī paṭipadāti paññapemi. |
For one who feels, bhikkhus, I declare: ‘This is suffering’; I declare: ‘This is the origin of suffering’; I declare: ‘This is the cessation of suffering’; I declare: ‘This is the path leading to the cessation of suffering.’ |
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? |
And what, bhikkhus, is the noble truth of suffering? |
Jātipi dukkhā, jarāpi dukkhā, (…) maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ. Saṅkhittena pañcupādānakkhandhā dukkhā. |
Birth is suffering, aging is suffering, (…) death is suffering, sorrow, lamentation, pain, grief, and despair are suffering, association with the unloved is suffering, separation from the loved is suffering, not to get what one wants is suffering. In brief, the five aggregates subject to clinging are suffering. |
Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ. |
This, bhikkhus, is called the noble truth of suffering. |
Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? |
And what, bhikkhus, is the noble truth of the origin of suffering? |
Avijjāpaccayā saṅkhārā, |
With ignorance as condition, volitional formations [come to be]; |
saṅkhārapaccayā viññāṇaṁ, |
with volitional formations as condition, consciousness; |
viññāṇapaccayā nāmarūpaṁ, |
with consciousness as condition, name-and-form; |
nāmarūpapaccayā saḷāyatanaṁ, |
with name-and-form as condition, the six sense bases; |
saḷāyatanapaccayā phasso, |
with the six sense bases as condition, contact; |
phassapaccayā vedanā, |
with contact as condition, feeling; |
vedanāpaccayā taṇhā, |
with feeling as condition, craving; |
taṇhāpaccayā upādānaṁ, |
with craving as condition, clinging; |
upādānapaccayā bhavo, |
with clinging as condition, existence; |
bhavapaccayā jāti, |
with existence as condition, birth; |
jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come into being. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Such is the origin of this whole mass of suffering. |
Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ. |
This, bhikkhus, is called the noble truth of the origin of suffering. |
Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ? |
And what, bhikkhus, is the noble truth of the cessation of suffering? |
Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, |
With the remainderless fading away and cessation of ignorance, volitional formations cease; |
saṅkhāranirodhā viññāṇanirodho, |
with the cessation of volitional formations, consciousness ceases; |
viññāṇanirodhā nāmarūpanirodho, |
with the cessation of consciousness, name-and-form ceases; |
nāmarūpanirodhā saḷāyatananirodho, |
with the cessation of name-and-form, the six sense bases cease; |
saḷāyatananirodhā phassanirodho, |
with the cessation of the six sense bases, contact ceases; |
phassanirodhā vedanānirodho, |
with the cessation of contact, feeling ceases; |
vedanānirodhā taṇhānirodho, |
with the cessation of feeling, craving ceases; |
taṇhānirodhā upādānanirodho, |
with the cessation of craving, clinging ceases; |
upādānanirodhā bhavanirodho, |
with the cessation of clinging, existence ceases; |
bhavanirodhā jātinirodho, |
with the cessation of existence, birth ceases; |
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hoti. |
Such is the cessation of this whole mass of suffering. |
Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ. |
This, bhikkhus, is called the noble truth of the cessation of suffering. |
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? |
And what, bhikkhus, is the noble truth of the path leading to the cessation of suffering? |
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— |
It is this noble eightfold path, namely— |
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. |
This, bhikkhus, is called the noble truth of the path leading to the cessation of suffering. |
‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. |
‘These are the four noble truths,’ bhikkhus, is the Dhamma taught by me that is unrefuted, undefiled, unreproached, and uncensured by wise ascetics and brahmins. |
Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti. |
Thus, what was said, was said in reference to this.” |
Paṭhamaṁ. |
First. |
62 - AN3.62 Bhayasutta |
62 - AN3.62 Fears |
“Tīṇimāni, bhikkhave, amātāputtikāni bhayānīti assutavā puthujjano bhāsati. |
“Bhikkhus, the uninstructed worldling speaks of these three as fears where mother and son do not recognize each other. |
Katamāni tīṇi? |
What three? |
Hoti so, bhikkhave, samayo yaṁ mahāaggiḍāho vuṭṭhāti. |
There is an occasion, bhikkhus, when a great conflagration breaks out. |
Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. |
When a great conflagration has broken out, bhikkhus, villages are burnt by it, towns are burnt by it, cities are burnt by it. |
Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. |
When villages are burning, towns are burning, cities are burning, then a mother does not recognize her son, nor does a son recognize his mother. |
Idaṁ, bhikkhave, paṭhamaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. |
This, bhikkhus, the uninstructed worldling speaks of as the first fear where mother and son do not recognize each other. |
Puna caparaṁ, bhikkhave, hoti so samayo yaṁ mahāmegho vuṭṭhāti. |
Again, bhikkhus, there is an occasion when a great rain cloud arises. |
Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. |
When a great rain cloud has arisen, bhikkhus, a great flood is produced. |
Mahāudakavāhake kho pana, bhikkhave, sañjāyante tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. |
When a great flood has been produced, bhikkhus, villages are swept away by it, towns are swept away by it, cities are swept away by it. |
Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. |
When villages are being swept away, towns are being swept away, cities are being swept away, then a mother does not recognize her son, nor does a son recognize his mother. |
Idaṁ, bhikkhave, dutiyaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. |
This, bhikkhus, the uninstructed worldling speaks of as the second fear where mother and son do not recognize each other. |
Puna caparaṁ, bhikkhave, hoti so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. |
Again, bhikkhus, there is an occasion when there is fear from an uprising in the wilderness, and the people of the countryside mount their chariots and flee. |
Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. |
When there is fear, bhikkhus, from an uprising in the wilderness, and the people of the countryside have mounted their chariots and are fleeing, then a mother does not recognize her son, nor does a son recognize his mother. |
Idaṁ, bhikkhave, tatiyaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. |
This, bhikkhus, the uninstructed worldling speaks of as the third fear where mother and son do not recognize each other. |
Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti assutavā puthujjano bhāsati. |
These, bhikkhus, are the three that the uninstructed worldling speaks of as fears where mother and son do not recognize each other. |
Tāni kho panimāni, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati. |
But these three fears, bhikkhus, are indeed fears where mother and son may recognize each other, which the uninstructed worldling speaks of as fears where mother and son do not recognize each other. |
Katamāni tīṇi? |
What three? |
Hoti so, bhikkhave, samayo yaṁ mahāaggiḍāho vuṭṭhāti. |
There is an occasion, bhikkhus, when a great conflagration breaks out. |
Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. |
When a great conflagration has broken out, bhikkhus, villages are burnt by it, towns are burnt by it, cities are burnt by it. |
Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. |
When villages are burning, towns are burning, cities are burning, there is an occasion when sometimes a mother recognizes her son, and a son recognizes his mother. |
Idaṁ, bhikkhave, paṭhamaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. |
This, bhikkhus, is the first fear that is indeed one where mother and son may recognize each other, which the uninstructed worldling speaks of as a fear where mother and son do not recognize each other. |
Puna caparaṁ, bhikkhave, hoti so samayo yaṁ mahāmegho vuṭṭhāti. |
Again, bhikkhus, there is an occasion when a great rain cloud arises. |
Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. |
When a great rain cloud has arisen, bhikkhus, a great flood is produced. |
Mahāudakavāhake kho pana, bhikkhave, sañjāte tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. |
When a great flood has been produced, bhikkhus, villages are swept away by it, towns are swept away by it, cities are swept away by it. |
Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. |
When villages are being swept away, towns are being swept away, cities are being swept away, there is an occasion when sometimes a mother recognizes her son, and a son recognizes his mother. |
Idaṁ, bhikkhave, dutiyaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. |
This, bhikkhus, is the second fear that is indeed one where mother and son may recognize each other, which the uninstructed worldling speaks of as a fear where mother and son do not recognize each other. |
Puna caparaṁ, bhikkhave, hoti so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. |
Again, bhikkhus, there is an occasion when there is fear from an uprising in the wilderness, and the people of the countryside mount their chariots and flee. |
Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. |
When there is fear, bhikkhus, from an uprising in the wilderness, and the people of the countryside have mounted their chariots and are fleeing, there is an occasion when sometimes a mother recognizes her son, and a son recognizes his mother. |
Idaṁ, bhikkhave, tatiyaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati. |
This, bhikkhus, is the third fear that is indeed one where mother and son may recognize each other, which the uninstructed worldling speaks of as a fear where mother and son do not recognize each other. |
Imāni kho, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati. |
These, bhikkhus, are the three fears that are indeed ones where mother and son may recognize each other, which the uninstructed worldling speaks of as fears where mother and son do not recognize each other. |
Tīṇimāni, bhikkhave, amātāputtikāni bhayāni. |
There are, bhikkhus, these three fears where mother and son do not recognize each other. |
Katamāni tīṇi? |
What three? |
Jarābhayaṁ, byādhibhayaṁ, maraṇabhayanti. |
The fear of aging, the fear of sickness, and the fear of death. |
Na, bhikkhave, mātā puttaṁ jīramānaṁ evaṁ labhati: |
A mother, bhikkhus, seeing her son aging, cannot get this: |
‘ahaṁ jīrāmi, mā me putto jīrī’ti; |
‘Let me age, may my son not age’; |
putto vā pana mātaraṁ jīramānaṁ na evaṁ labhati: |
or a son, seeing his mother aging, cannot get this: |
‘ahaṁ jīrāmi, mā me mātā jīrī’ti. |
‘Let me age, may my mother not age.’ |
Na, bhikkhave, mātā puttaṁ byādhiyamānaṁ evaṁ labhati: |
A mother, bhikkhus, seeing her son sick, cannot get this: |
‘ahaṁ byādhiyāmi, mā me putto byādhiyī’ti; |
‘Let me be sick, may my son not be sick’; |
putto vā pana mātaraṁ byādhiyamānaṁ na evaṁ labhati: |
or a son, seeing his mother sick, cannot get this: |
‘ahaṁ byādhiyāmi, mā me mātā byādhiyī’ti. |
‘Let me be sick, may my mother not be sick.’ |
Na, bhikkhave, mātā puttaṁ mīyamānaṁ evaṁ labhati: |
A mother, bhikkhus, seeing her son dying, cannot get this: |
‘ahaṁ mīyāmi, mā me putto mīyī’ti; |
‘Let me die, may my son not die’; |
putto vā pana mātaraṁ mīyamānaṁ na evaṁ labhati: |
or a son, seeing his mother dying, cannot get this: |
‘ahaṁ mīyāmi, mā me mātā mīyī’ti. |
‘Let me die, may my mother not die.’ |
Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti. |
These, bhikkhus, are the three fears where mother and son do not recognize each other. |
Atthi, bhikkhave, maggo atthi paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattati. |
There is, bhikkhus, a path, there is a practice that leads to the abandoning and overcoming of these three fears where mother and son may recognize each other, and these three fears where mother and son do not recognize each other. |
Katamo ca, bhikkhave, maggo katamā ca paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattati? |
And what, bhikkhus, is that path, what is that practice that leads to the abandoning and overcoming of these three fears where mother and son may recognize each other, and these three fears where mother and son do not recognize each other? |
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— |
It is this noble eightfold path, namely— |
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
Ayaṁ kho, bhikkhave, maggo ayaṁ paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattatī”ti. |
This, bhikkhus, is the path, this is the practice that leads to the abandoning and overcoming of these three fears where mother and son may recognize each other, and these three fears where mother and son do not recognize each other.” |
Dutiyaṁ. |
Second. |
63 - AN3.63 Venāgapurasutta |
63 - AN3.63 At Venāgapura |
Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena venāgapuraṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. |
On one occasion the Blessed One, while wandering in the Kosalan country with a large Saṅgha of bhikkhus, arrived at Venāgapura, a brahmin village of the Kosalans. |
Assosuṁ kho venāgapurikā brāhmaṇagahapatikā: |
The brahmin householders of Venāgapura heard: |
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito venāgapuraṁ anuppatto. |
“The ascetic Gotama, the Sakyan son who went forth from a Sakyan family, has arrived at Venāgapura. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
And this good report about the worthy Gotama has spread: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘That Blessed One is an arahant, a perfectly enlightened one, accomplished in true knowledge and conduct, well-gone, a knower of the world, an unsurpassed guide for persons to be tamed, a teacher of gods and humans, a Buddha, a Blessed One.’ |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He makes known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, its devas and humans, having realized it for himself with direct knowledge. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and phrasing; he proclaims the perfectly complete and pure holy life. |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. |
It is good to see such arahants.” |
Atha kho venāgapurikā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu, appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho venāgapuriko vacchagotto brāhmaṇo bhagavantaṁ etadavoca: |
Then the brahmin householders of Venāgapura approached the Blessed One; having approached, some paid homage to the Blessed One and sat down to one side, some exchanged greetings with the Blessed One, and after exchanging courteous and memorable greetings, sat down to one side, some extended their joined palms towards the Blessed One and sat down to one side, some announced their name and clan and sat down to one side, and some sat down to one side in silence. Sitting to one side, the brahmin Vacchagotta of Venāgapura said this to the Blessed One: |
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
“It is wonderful, Master Gotama, it is marvelous, Master Gotama! |
Yāvañcidaṁ bhoto gotamassa vippasannāni indriyāni, parisuddho chavivaṇṇo pariyodāto. |
How serene are the worthy Gotama’s faculties, how pure and bright his complexion! |
Seyyathāpi, bho gotama, sāradaṁ badarapaṇḍuṁ parisuddhaṁ hoti pariyodātaṁ; |
Just as, Master Gotama, an autumn jujube fruit is pure and bright; |
evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. |
so too the worthy Gotama’s faculties are serene, his complexion pure and bright. |
Seyyathāpi, bho gotama, tālapakkaṁ sampati bandhanā pamuttaṁ parisuddhaṁ hoti pariyodātaṁ; |
Just as, Master Gotama, a palm fruit just loosened from its stalk is pure and bright; |
evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. |
so too the worthy Gotama’s faculties are serene, his complexion pure and bright. |
Seyyathāpi, bho gotama, nekkhaṁ jambonadaṁ dakkhakammāraputtasuparikammakataṁ ukkāmukhe sukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca; |
Just as, Master Gotama, an ornament of Jambu-river gold, well-wrought by a skilled goldsmith’s son, skillfully hammered in the furnace, placed on a pale woolen cloth, shines, glows, and radiates; |
evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. |
so too the worthy Gotama’s faculties are serene, his complexion pure and bright. |
Yāni tāni, bho gotama, uccāsayanamahāsayanāni, seyyathidaṁ— |
Those high and luxurious beds, Master Gotama, namely— |
āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇī kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ, evarūpānaṁ nūna bhavaṁ gotamo uccāsayanamahāsayanānaṁ nikāmalābhī akicchalābhī akasiralābhī”ti. |
a long-chaired seat, a couch with animal figures carved on the supports, a coverlet with long fleece, a patterned coverlet, a white woolen coverlet, a woolen coverlet embroidered with flowers, a quilt of cotton, a woolen coverlet embroidered with animal figures, a woolen coverlet with fleece on both sides, a woolen coverlet with fleece on one side, a coverlet of silk, a coverlet embroidered with gems, a rug for elephants, a rug for horses, a rug for chariots, a rug of antelope hide, a choice rug of kadali-deer hide, a spread with an awning above, a couch with red cushions at both ends—surely the worthy Gotama obtains such high and luxurious beds at will, without difficulty, without trouble.” |
“Yāni kho pana tāni, brāhmaṇa, uccāsayanamahāsayanāni, seyyathidaṁ— |
“Those high and luxurious beds, brahmin, namely— |
āsandi pallaṅko gonako cittako paṭikā paṭalikā tūlikā vikatikā uddalomī ekantalomī kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇī kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ. |
a long-chaired seat, a couch with animal figures carved on the supports, a coverlet with long fleece, a patterned coverlet, a white woolen coverlet, a woolen coverlet embroidered with flowers, a quilt of cotton, a woolen coverlet embroidered with animal figures, a woolen coverlet with fleece on both sides, a woolen coverlet with fleece on one side, a coverlet of silk, a coverlet embroidered with gems, a rug for elephants, a rug for horses, a rug for chariots, a rug of antelope hide, a choice rug of kadali-deer hide, a spread with an awning above, a couch with red cushions at both ends. |
Dullabhāni tāni pabbajitānaṁ laddhā ca pana na kappanti. |
They are difficult for those who have gone forth to obtain, and even if obtained, they are not allowable. |
Tīṇi kho, imāni, brāhmaṇa, uccāsayanamahāsayanāni, yesāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī. |
There are, brahmin, these three high and luxurious beds which I now obtain at will, without difficulty, without trouble. |
Katamāni tīṇi? |
What three? |
Dibbaṁ uccāsayanamahāsayanaṁ, brahmaṁ uccāsayanamahāsayanaṁ, ariyaṁ uccāsayanamahāsayanaṁ. |
The divine high and luxurious bed, the brahma high and luxurious bed, the noble high and luxurious bed. |
Imāni kho, brāhmaṇa, tīṇi uccāsayanamahāsayanāni, yesāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti. |
These, brahmin, are the three high and luxurious beds which I now obtain at will, without difficulty, without trouble.” |
“Katamaṁ pana taṁ, bho gotama, dibbaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? |
“And which, Master Gotama, is that divine high and luxurious bed, which the worthy Gotama now obtains at will, without difficulty, without trouble?” |
“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. |
“Here, brahmin, when I dwell depending on a village or town, in the morning, having dressed and taken my bowl and outer robe, I enter that same village or town for alms. |
So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. |
After the meal, when I have returned from the alms round, I enter the forest. |
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
Whatever grasses or leaves there are, having gathered them together, I sit down, folding my legs crosswise, setting my body erect, and establishing mindfulness before me. |
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi; |
Quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion; |
vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi; |
with the stilling of thought and examination, I enter and dwell in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, with rapture and happiness born of concentration; |
pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi; |
with the fading away of rapture, I dwell in equanimity, mindful and clearly comprehending, and I experience happiness with the body; I enter and dwell in the third jhāna, of which the noble ones declare: ‘He is equanimous, mindful, a happy dweller’; |
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. |
with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, I enter and dwell in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, dibbo me eso tasmiṁ samaye caṅkamo hoti. |
If, brahmin, being in such a state, I walk, that for me at that time is a divine walking. |
So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi, dibbaṁ me etaṁ tasmiṁ samaye ṭhānaṁ hoti. |
If, brahmin, being in such a state, I stand, that for me at that time is a divine standing. |
So ce ahaṁ, brāhmaṇa, evaṁbhūto nisīdāmi, dibbaṁ me etaṁ tasmiṁ samaye āsanaṁ hoti. |
If, brahmin, being in such a state, I sit, that for me at that time is a divine seat. |
So ce ahaṁ, brāhmaṇa, evaṁbhūto seyyaṁ kappemi, dibbaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. |
If, brahmin, being in such a state, I lie down, that for me at that time is a divine high and luxurious bed. |
Idaṁ kho, brāhmaṇa, dibbaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti. |
This, brahmin, is the divine high and luxurious bed, which I now obtain at will, without difficulty, without trouble.” |
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
“It is wonderful, Master Gotama, it is marvelous, Master Gotama! |
Ko cañño evarūpassa dibbassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena. |
Who else but the worthy Gotama could obtain such a divine high and luxurious bed at will, without difficulty, without trouble? |
Katamaṁ pana taṁ, bho gotama, brahmaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? |
And which, Master Gotama, is that brahma high and luxurious bed, which the worthy Gotama now obtains at will, without difficulty, without trouble?” |
“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. |
“Here, brahmin, when I dwell depending on a village or town, in the morning, having dressed and taken my bowl and outer robe, I enter that same village or town for alms. |
So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. |
After the meal, when I have returned from the alms round, I enter the forest. |
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
Whatever grasses or leaves there are, having gathered them together, I sit down, folding my legs crosswise, setting my body erect, and establishing mindfulness before me. |
So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharāmi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharāmi. |
I dwell pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to myself, I dwell pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
Karuṇāsahagatena cetasā …pe… |
With a mind imbued with compassion …pe… |
muditāsahagatena cetasā … |
With a mind imbued with altruistic joy … |
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharāmi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharāmi. |
I dwell pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to myself, I dwell pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, brahmā me eso tasmiṁ samaye caṅkamo hoti. |
If, brahmin, being in such a state, I walk, that for me at that time is a brahma walking. |
So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe… |
If, brahmin, being in such a state, I stand …pe… |
nisīdāmi …pe… |
sit …pe… |
seyyaṁ kappemi, brahmaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. |
I lie down, that for me at that time is a brahma high and luxurious bed. |
Idaṁ kho, brāhmaṇa, brahmaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti. |
This, brahmin, is the brahma high and luxurious bed, which I now obtain at will, without difficulty, without trouble.” |
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
“It is wonderful, Master Gotama, it is marvelous, Master Gotama! |
Ko cañño evarūpassa brahmassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena. |
Who else but the worthy Gotama could obtain such a brahma high and luxurious bed at will, without difficulty, without trouble? |
Katamaṁ pana taṁ, bho gotama, ariyaṁ uccāsayanamahāsayanaṁ, yassa bhavaṁ gotamo etarahi nikāmalābhī akicchalābhī akasiralābhī”ti? |
And which, Master Gotama, is that noble high and luxurious bed, which the worthy Gotama now obtains at will, without difficulty, without trouble?” |
“Idhāhaṁ, brāhmaṇa, yaṁ gāmaṁ vā nigamaṁ vā upanissāya viharāmi, so pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisāmi. |
“Here, brahmin, when I dwell depending on a village or town, in the morning, having dressed and taken my bowl and outer robe, I enter that same village or town for alms. |
So pacchābhattaṁ piṇḍapātapaṭikkanto vanantaññeva pavisāmi. |
After the meal, when I have returned from the alms round, I enter the forest. |
So yadeva tattha honti tiṇāni vā paṇṇāni vā tāni ekajjhaṁ saṅgharitvā nisīdāmi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
Whatever grasses or leaves there are, having gathered them together, I sit down, folding my legs crosswise, setting my body erect, and establishing mindfulness before me. |
So evaṁ jānāmi: |
I know thus: |
‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo; |
‘My lust is abandoned, its root destroyed, made like a palm stump, unable to arise again in the future; |
doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo; |
my hatred is abandoned, its root destroyed, made like a palm stump, unable to arise again in the future; |
moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’. |
my delusion is abandoned, its root destroyed, made like a palm stump, unable to arise again in the future.’ |
So ce ahaṁ, brāhmaṇa, evaṁbhūto caṅkamāmi, ariyo me eso tasmiṁ samaye caṅkamo hoti. |
If, brahmin, being in such a state, I walk, that for me at that time is a noble walking. |
So ce ahaṁ, brāhmaṇa, evaṁbhūto tiṭṭhāmi …pe… |
If, brahmin, being in such a state, I stand …pe… |
nisīdāmi …pe… |
sit …pe… |
seyyaṁ kappemi, ariyaṁ me etaṁ tasmiṁ samaye uccāsayanamahāsayanaṁ hoti. |
I lie down, that for me at that time is a noble high and luxurious bed. |
Idaṁ kho, brāhmaṇa, ariyaṁ uccāsayanamahāsayanaṁ, yassāhaṁ etarahi nikāmalābhī akicchalābhī akasiralābhī”ti. |
This, brahmin, is the noble high and luxurious bed, which I now obtain at will, without difficulty, without trouble.” |
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
“It is wonderful, Master Gotama, it is marvelous, Master Gotama! |
Ko cañño evarūpassa ariyassa uccāsayanamahāsayanassa nikāmalābhī bhavissati akicchalābhī akasiralābhī, aññatra bhotā gotamena. |
Who else but the worthy Gotama could obtain such a noble high and luxurious bed at will, without difficulty, without trouble? |
Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
Excellent, Master Gotama! Excellent, Master Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho bhotā gotamena anekapariyāyena dhammo pakāsito. |
It is as if, Master Gotama, one might set upright what has been overturned, or reveal what is hidden, or show the way to one who is lost, or bring an oil lamp into the darkness, so that those with eyes might see forms; in the same way, the Dhamma has been made clear in many ways by the worthy Gotama. |
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. |
We go for refuge to the worthy Gotama, to the Dhamma, and to the Bhikkhu Saṅgha. |
Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. |
May the worthy Gotama remember us as lay followers who have gone for refuge from this day forth for as long as life lasts.” |
Tatiyaṁ. |
Third. |
64 - AN3.64 Sarabhasutta |
64 - AN3.64 Sarabha |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
On one occasion the Blessed One was dwelling at Rājagaha on Mount Gijjhakūṭa. |
Tena kho pana samayena sarabho nāma paribbājako acirapakkanto hoti imasmā dhammavinayā. |
Now at that time, a wanderer named Sarabha had recently left this Dhamma and Discipline. |
So rājagahe parisati evaṁ vācaṁ bhāsati: |
He was speaking thus in an assembly at Rājagaha: |
“aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. |
“I have understood the Dhamma of the Sakyan ascetics. |
Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto”ti. |
And having understood the Dhamma of the Sakyan ascetics, I have accordingly departed from that Dhamma and Discipline.” |
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pavisiṁsu. |
Then a number of bhikkhus, having dressed in the morning, taking their bowls and outer robes, entered Rājagaha for alms. |
Assosuṁ kho te bhikkhū sarabhassa paribbājakassa rājagahe parisati evaṁ vācaṁ bhāsamānassa: |
Those bhikkhus heard the wanderer Sarabha speaking thus in an assembly at Rājagaha: |
“aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. |
“I have understood the Dhamma of the Sakyan ascetics. |
Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto”ti. |
And having understood the Dhamma of the Sakyan ascetics, I have accordingly departed from that Dhamma and Discipline.” |
Atha kho te bhikkhū rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: |
Then those bhikkhus, having wandered for alms in Rājagaha, after their meal, when they had returned from the alms round, approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Sitting to one side, those bhikkhus said this to the Blessed One: |
“sarabho nāma, bhante, paribbājako acirapakkanto imasmā dhammavinayā. |
“Bhante, a wanderer named Sarabha has recently left this Dhamma and Discipline. |
So rājagahe parisati evaṁ vācaṁ bhāsati: |
He is speaking thus in an assembly at Rājagaha: |
‘aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. |
‘I have understood the Dhamma of the Sakyan ascetics. |
Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto’ti. |
And having understood the Dhamma of the Sakyan ascetics, I have accordingly departed from that Dhamma and Discipline.’ |
Sādhu, bhante, bhagavā yena sippinikātīraṁ paribbājakārāmo yena sarabho paribbājako tenupasaṅkamatu anukampaṁ upādāyā”ti. |
Good, bhante, if the Blessed One would go to the wanderers’ park on the bank of the Sappinikā river, to the wanderer Sarabha, out of compassion.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by silence. |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena sippinikātīraṁ paribbājakārāmo yena sarabho paribbājako tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā sarabhaṁ paribbājakaṁ etadavoca: |
Then the Blessed One, having risen from seclusion in the evening, went to the wanderers’ park on the bank of the Sappinikā river, to the wanderer Sarabha; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to the wanderer Sarabha: |
“saccaṁ kira tvaṁ, sarabha, evaṁ vadesi: |
“Is it true, Sarabha, that you speak thus: |
‘aññāto mayā samaṇānaṁ sakyaputtikānaṁ dhammo. |
‘I have understood the Dhamma of the Sakyan ascetics. |
Aññāya ca panāhaṁ samaṇānaṁ sakyaputtikānaṁ dhammaṁ evāhaṁ tasmā dhammavinayā apakkanto’”ti? |
And having understood the Dhamma of the Sakyan ascetics, I have accordingly departed from that Dhamma and Discipline’?” |
Evaṁ vutte, sarabho paribbājako tuṇhī ahosi. |
When this was said, the wanderer Sarabha remained silent. |
Dutiyampi kho bhagavā sarabhaṁ paribbājakaṁ etadavoca: |
For a second time, the Blessed One said this to the wanderer Sarabha: |
“vadehi, sarabha, kinti te aññāto samaṇānaṁ sakyaputtikānaṁ dhammo? |
“Speak, Sarabha, how have you understood the Dhamma of the Sakyan ascetics? |
Sace te aparipūraṁ bhavissati, ahaṁ paripūressāmi. |
If it is incomplete for you, I will complete it. |
Sace pana te paripūraṁ bhavissati, ahaṁ anumodissāmī”ti. |
But if it is complete for you, I will approve.” |
Dutiyampi kho sarabho paribbājako tuṇhī ahosi. |
For a second time, the wanderer Sarabha remained silent. |
Tatiyampi kho bhagavā sarabhaṁ paribbājakaṁ etadavoca: |
For a third time, the Blessed One said this to the wanderer Sarabha: |
“yo kho, sarabha, paññāyati samaṇānaṁ sakyaputtikānaṁ dhammo vadehi, sarabha, kinti te aññāto samaṇānaṁ sakyaputtikānaṁ dhammo? |
“Whatever is discernible of the Dhamma of the Sakyan ascetics, speak, Sarabha, how have you understood the Dhamma of the Sakyan ascetics? |
Sace te aparipūraṁ bhavissati, ahaṁ paripūressāmi. |
If it is incomplete for you, I will complete it. |
Sace pana te paripūraṁ bhavissati, ahaṁ anumodissāmī”ti. |
But if it is complete for you, I will approve.” |
Tatiyampi kho sarabho paribbājako tuṇhī ahosi. |
For a third time, the wanderer Sarabha remained silent. |
Atha kho te paribbājakā sarabhaṁ paribbājakaṁ etadavocuṁ: |
Then those wanderers said this to the wanderer Sarabha: |
“yadeva kho tvaṁ, āvuso sarabha, samaṇaṁ gotamaṁ yāceyyāsi tadeva te samaṇo gotamo pavāreti. |
“Whatever you would ask of the ascetic Gotama, friend Sarabha, that the ascetic Gotama offers to you. |
Vadehāvuso sarabha, kinti te aññāto samaṇānaṁ sakyaputtikānaṁ dhammo? |
Speak, friend Sarabha, how have you understood the Dhamma of the Sakyan ascetics? |
Sace te aparipūraṁ bhavissati, samaṇo gotamo paripūressati. |
If it is incomplete for you, the ascetic Gotama will complete it. |
Sace pana te paripūraṁ bhavissati, samaṇo gotamo anumodissatī”ti. |
But if it is complete for you, the ascetic Gotama will approve.” |
Evaṁ vutte, sarabho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. |
When this was said, the wanderer Sarabha sat silent, dismayed, with shoulders drooping, downcast, brooding, at a loss for words. |
Atha kho bhagavā sarabhaṁ paribbājakaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā te paribbājake etadavoca: |
Then the Blessed One, seeing the wanderer Sarabha silent, dismayed, with shoulders drooping, downcast, brooding, at a loss for words, said this to those wanderers: |
“Yo kho maṁ, paribbājakā, evaṁ vadeyya: |
“Whoever, wanderers, might say this to me: |
‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ. |
‘While you claim to be a Perfectly Enlightened One, these dhammas are not fully understood by you,’ I would thoroughly question him on that, thoroughly scrutinize him, thoroughly cross-examine him. |
So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako. |
He, being thoroughly questioned by me, thoroughly scrutinized, thoroughly cross-examined, it is impossible, it is not feasible that he would not arrive at one of three positions: either he would prevaricate, or he would divert the talk outside, or he would manifest anger, hatred, and discontent, or he would sit silent, dismayed, with shoulders drooping, downcast, brooding, at a loss for words, just like the wanderer Sarabha. |
Yo kho maṁ, paribbājakā, evaṁ vadeyya: |
Whoever, wanderers, might say this to me: |
‘khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ. |
‘While you claim to be one whose taints are destroyed, these taints are not utterly destroyed in you,’ I would thoroughly question him on that, thoroughly scrutinize him, thoroughly cross-examine him. |
So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako. |
He, being thoroughly questioned by me, thoroughly scrutinized, thoroughly cross-examined, it is impossible, it is not feasible that he would not arrive at one of three positions: either he would prevaricate, or he would divert the talk outside, or he would manifest anger, hatred, and discontent, or he would sit silent, dismayed, with shoulders drooping, downcast, brooding, at a loss for words, just like the wanderer Sarabha. |
Yo kho maṁ, paribbājakā, evaṁ vadeyya: |
Whoever, wanderers, might say this to me: |
‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ. |
‘The Dhamma taught by you for a certain purpose, does not lead one who practices it to the complete destruction of suffering,’ I would thoroughly question him on that, thoroughly scrutinize him, thoroughly cross-examine him. |
So vata mayā sādhukaṁ samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno aṭṭhānametaṁ anavakāso yaṁ so tiṇṇaṁ ṭhānānaṁ nāññataraṁ ṭhānaṁ nigaccheyya, aññena vā aññaṁ paṭicarissati, bahiddhā kathaṁ apanāmessati, kopañca dosañca appaccayañca pātukarissati, tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdissati, seyyathāpi sarabho paribbājako”ti. |
He, being thoroughly questioned by me, thoroughly scrutinized, thoroughly cross-examined, it is impossible, it is not feasible that he would not arrive at one of three positions: either he would prevaricate, or he would divert the talk outside, or he would manifest anger, hatred, and discontent, or he would sit silent, dismayed, with shoulders drooping, downcast, brooding, at a loss for words, just like the wanderer Sarabha.” |
Atha kho bhagavā sippinikātīre paribbājakārāme tikkhattuṁ sīhanādaṁ naditvā vehāsaṁ pakkāmi. |
Then the Blessed One, having thrice uttered a lion’s roar in the wanderers’ park on the bank of the Sappinikā river, rose into the air. |
Atha kho te paribbājakā acirapakkantassa bhagavato sarabhaṁ paribbājakaṁ samantato vācāyasannitodakena sañjambharimakaṁsu: |
Then those wanderers, when the Blessed One had not been gone long, showered the wanderer Sarabha from all sides with a torrent of words: |
“seyyathāpi, āvuso sarabha, brahāraññe jarasiṅgālo ‘sīhanādaṁ nadissāmī’ti siṅgālakaṁyeva nadati, bheraṇḍakaṁyeva nadati; |
“Just as, friend Sarabha, an old jackal in a great forest, thinking ‘I will utter a lion’s roar,’ utters only a jackal’s yelp, a jackal’s howl; |
evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena ‘sīhanādaṁ nadissāmī’ti siṅgālakaṁyeva nadasi bheraṇḍakaṁyeva nadasi. |
so too you, friend Sarabha, apart from the ascetic Gotama, thinking ‘I will utter a lion’s roar,’ utter only a jackal’s yelp, a jackal’s howl. |
Seyyathāpi, āvuso sarabha, ambukasañcarī ‘purisakaravitaṁ ravissāmī’ti ambukasañcariravitaṁyeva ravati; |
Just as, friend Sarabha, a water-crow, thinking ‘I will utter the cry of a man,’ utters only a water-crow’s croak; |
evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena ‘purisakaravitaṁ ravissāmī’ti, ambukasañcariravitaṁyeva ravasi. |
so too you, friend Sarabha, apart from the ascetic Gotama, thinking ‘I will utter the cry of a man,’ utter only a water-crow’s croak. |
Seyyathāpi, āvuso sarabha, usabho suññāya gosālāya gambhīraṁ naditabbaṁ maññati; |
Just as, friend Sarabha, an ox in an empty cowshed thinks it should roar deeply; |
evamevaṁ kho tvaṁ, āvuso sarabha, aññatreva samaṇena gotamena gambhīraṁ naditabbaṁ maññasī”ti. |
so too you, friend Sarabha, apart from the ascetic Gotama, think you should roar deeply.” |
Atha kho te paribbājakā sarabhaṁ paribbājakaṁ samantato vācāyasannitodakena sañjambharimakaṁsūti. |
Then those wanderers showered the wanderer Sarabha from all sides with a torrent of words. |
Catutthaṁ. |
Fourth. |
65 - AN3.65 Kesamuttisutta |
65 - AN3.65 To the Kālāmas of Kesamutta |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena kesamuttaṁ nāma kālāmānaṁ nigamo tadavasari. |
On one occasion the Blessed One, while wandering in the Kosalan country with a large Saṅgha of bhikkhus, arrived at Kesamutta, a town of the Kālāmas. |
Assosuṁ kho kesamuttiyā kālāmā: |
The Kālāmas of Kesamutta heard: |
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kesamuttaṁ anuppatto. |
“The ascetic Gotama, the Sakyan son who went forth from a Sakyan family, has arrived at Kesamutta. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
And this good report about the worthy Gotama has spread: |
‘itipi so bhagavā …pe… |
‘That Blessed One is an arahant…pe… |
sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’”ti. |
It is good to see such arahants.’” |
Atha kho kesamuttiyā kālāmā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu, appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu, appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu, appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te kesamuttiyā kālāmā bhagavantaṁ etadavocuṁ: |
Then the Kālāmas of Kesamutta approached the Blessed One; having approached, some paid homage to the Blessed One and sat down to one side, some exchanged greetings with the Blessed One, and after exchanging courteous and memorable greetings, sat down to one side, some extended their joined palms towards the Blessed One and sat down to one side, some announced their name and clan and sat down to one side, and some sat down to one side in silence. Sitting to one side, the Kālāmas of Kesamutta said this to the Blessed One: |
“Santi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. |
“Bhante, there are some ascetics and brahmins who come to Kesamutta. |
Te sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. |
They expound and extol only their own doctrines, but they censure, revile, disparage, and belittle the doctrines of others. |
Aparepi, bhante, eke samaṇabrāhmaṇā kesamuttaṁ āgacchanti. |
Then, bhante, other ascetics and brahmins come to Kesamutta. |
Tepi sakaṁyeva vādaṁ dīpenti jotenti, parappavādaṁ pana khuṁsenti vambhenti paribhavanti omakkhiṁ karonti. |
They too expound and extol only their own doctrines, but they censure, revile, disparage, and belittle the doctrines of others. |
Tesaṁ no, bhante, amhākaṁ hoteva kaṅkhā hoti vicikicchā: |
For us, bhante, there is perplexity, there is doubt: |
‘ko su nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’”ti? |
‘Which of these worthy ascetics and brahmins spoke truth, and which spoke falsehood?’” |
“Alañhi vo, kālāmā, kaṅkhituṁ alaṁ vicikicchituṁ. |
“It is fitting for you, Kālāmas, to be perplexed, fitting for you to be in doubt. |
Kaṅkhanīyeva pana vo ṭhāne vicikicchā uppannā. |
Doubt has arisen in you in a perplexing matter. |
Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
Come, Kālāmas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical conjecture, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our guru.’ |
Yadā tumhe, kālāmā, attanāva jāneyyātha: |
But when you Kālāmas know for yourselves: |
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, kālāmā, pajaheyyātha. |
‘These things are unwholesome, these things are blameworthy, these things are censured by the wise; these things, when undertaken and observed, lead to harm and suffering,’ then you, Kālāmas, should abandon them. |
Taṁ kiṁ maññatha, kālāmā, |
What do you think, Kālāmas? |
lobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? |
When greed arises in a person, does it arise for his welfare or for his harm?” |
“Ahitāya, bhante”. |
“For his harm, bhante.” |
“Luddho panāyaṁ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. |
“This greedy person, Kālāmas, overcome by greed, his mind obsessed by it, kills living beings, takes what is not given, goes to another’s wife, speaks falsehood, and encourages others to do likewise, which is for his long-term harm and suffering.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, kālāmā, |
“What do you think, Kālāmas? |
doso purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? |
When hatred arises in a person, does it arise for his welfare or for his harm?” |
“Ahitāya, bhante”. |
“For his harm, bhante.” |
“Duṭṭho panāyaṁ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. |
“This hateful person, Kālāmas, overcome by hatred, his mind obsessed by it, kills living beings, takes what is not given, goes to another’s wife, speaks falsehood, and encourages others to do likewise, which is for his long-term harm and suffering.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, kālāmā, |
“What do you think, Kālāmas? |
moho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? |
When delusion arises in a person, does it arise for his welfare or for his harm?” |
“Ahitāya, bhante”. |
“For his harm, bhante.” |
“Mūḷho panāyaṁ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. |
“This deluded person, Kālāmas, overcome by delusion, his mind obsessed by it, kills living beings, takes what is not given, goes to another’s wife, speaks falsehood, and encourages others to do likewise, which is for his long-term harm and suffering.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti? |
“What do you think, Kālāmas, are these things wholesome or unwholesome?” |
“Akusalā, bhante”. |
“Unwholesome, bhante.” |
“Sāvajjā vā anavajjā vā”ti? |
“Blameworthy or blameless?” |
“Sāvajjā, bhante”. |
“Blameworthy, bhante.” |
“Viññugarahitā vā viññuppasatthā vā”ti? |
“Censured by the wise or praised by the wise?” |
“Viññugarahitā, bhante”. |
“Censured by the wise, bhante.” |
“Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? |
“When undertaken and observed, do they lead to harm and suffering, or not? |
Kathaṁ vā ettha hotī”ti? |
Or how is it in this case?” |
“Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti. |
“When undertaken and observed, bhante, they lead to harm and suffering. |
Evaṁ no ettha hotī”ti. |
So it appears to us in this case.” |
“Iti kho, kālāmā, yaṁ taṁ avocumhā: |
“So then, Kālāmas, what we said was: |
‘etha tumhe, kālāmā. |
‘Come, Kālāmas. |
Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical conjecture, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our guru.’ |
Yadā tumhe kālāmā attanāva jāneyyātha: |
But when you Kālāmas know for yourselves: |
“ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, kālāmā, pajaheyyāthā”’ti, |
“These things are unwholesome, these things are blameworthy, these things are censured by the wise; these things, when undertaken and observed, lead to harm and suffering,” then you, Kālāmas, should abandon them.’ |
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
Thus, what was said, was said in reference to this. |
Etha tumhe, kālāmā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
Come, Kālāmas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical conjecture, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our guru.’ |
Yadā tumhe, kālāmā, attanāva jāneyyātha: |
But when you Kālāmas know for yourselves: |
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha. |
‘These things are wholesome, these things are blameless, these things are praised by the wise; these things, when undertaken and observed, lead to welfare and happiness,’ then you, Kālāmas, should enter upon and abide in them. |
Taṁ kiṁ maññatha, kālāmā, |
What do you think, Kālāmas? |
alobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? |
When non-greed arises in a person, does it arise for his welfare or for his harm?” |
“Hitāya, bhante”. |
“For his welfare, bhante.” |
“Aluddho panāyaṁ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti. |
“This non-greedy person, Kālāmas, not overcome by greed, his mind not obsessed by it, does not kill living beings, does not take what is not given, does not go to another’s wife, does not speak falsehood, and does not encourage others to do likewise, which is for his long-term welfare and happiness.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, kālāmā, |
“What do you think, Kālāmas? |
adoso purisassa ajjhattaṁ uppajjamāno uppajjati …pe… |
When non-hatred arises in a person …pe… |
amoho purisassa ajjhattaṁ uppajjamāno uppajjati …pe… |
When non-delusion arises in a person …pe… |
hitāya sukhāyā”ti. |
for his welfare and happiness?” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti? |
“What do you think, Kālāmas, are these things wholesome or unwholesome?” |
“Kusalā, bhante”. |
“Wholesome, bhante.” |
“Sāvajjā vā anavajjā vā”ti? |
“Blameworthy or blameless?” |
“Anavajjā, bhante”. |
“Blameless, bhante.” |
“Viññugarahitā vā viññuppasatthā vā”ti? |
“Censured by the wise or praised by the wise?” |
“Viññuppasatthā, bhante”. |
“Praised by the wise, bhante.” |
“Samattā samādinnā hitāya sukhāya saṁvattanti no vā? |
“When undertaken and observed, do they lead to welfare and happiness, or not? |
Kathaṁ vā ettha hotī”ti? |
Or how is it in this case?” |
“Samattā, bhante, samādinnā hitāya sukhāya saṁvattanti. |
“When undertaken and observed, bhante, they lead to welfare and happiness. |
Evaṁ no ettha hotī”ti. |
So it appears to us in this case.” |
“Iti kho, kālāmā, yaṁ taṁ avocumhā: |
“So then, Kālāmas, what we said was: |
‘etha tumhe, kālāmā. |
‘Come, Kālāmas. |
Mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
Do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical conjecture, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our guru.’ |
Yadā tumhe, kālāmā, attanāva jāneyyātha— |
But when you Kālāmas know for yourselves— |
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti, |
these things are wholesome, these things are blameless, these things are praised by the wise; these things, when undertaken and observed, lead to welfare and happiness, then you, Kālāmas, should enter upon and abide in them.’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
Thus, what was said, was said in reference to this. |
Sa kho so, kālāmā, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati. |
That noble-one's-disciple, Kālāmas, thus devoid of covetousness, devoid of ill will, undeluded, clearly comprehending, mindful, dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
Karuṇāsahagatena cetasā …pe… |
With a mind imbued with compassion …pe… |
muditāsahagatena cetasā …pe… |
With a mind imbued with altruistic joy …pe… |
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati. |
He dwells pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. |
That noble-one's-disciple, Kālāmas, whose mind is thus free from hostility, free from ill will, undefiled, and purified, |
Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. |
has won four assurances in this very life. |
‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti. |
‘If there is another world, and if there is fruit and result of good and bad actions, then it is possible that with the breakup of the body, after death, I will be reborn in a good destination, in a heavenly world’—this is the first assurance he has won. |
‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti. |
‘If, however, there is no other world, and there is no fruit and result of good and bad actions, then in this very life I maintain myself free from hostility, free from ill will, untroubled and happy’—this is the second assurance he has won. |
‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi. |
‘If evil is done by one who does evil, then I have no thought of doing evil to anyone. |
Akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti. |
Since I do no evil action, how can suffering touch me?’—this is the third assurance he has won. |
‘Sace kho pana karoto na karīyati pāpaṁ, athāhaṁ ubhayeneva visuddhaṁ attānaṁ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti. |
‘If, however, evil is not done by one who does evil, then I see myself as purified in both respects’—this is the fourth assurance he has won. |
Sa kho so, kālāmā, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. |
That noble-one's-disciple, Kālāmas, whose mind is thus free from hostility, free from ill will, undefiled, and purified, |
Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī”ti. |
has won these four assurances in this very life.” |
“Evametaṁ, bhagavā, evametaṁ, sugata. |
“So it is, Blessed One! So it is, Well-Gone One! |
Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. |
That noble-one's-disciple, bhante, whose mind is thus free from hostility, free from ill will, undefiled, and purified, |
Tassa diṭṭheva dhamme cattāro assāsā adhigatā honti. |
has won four assurances in this very life. |
‘Sace kho pana atthi paro loko, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmī’ti, ayamassa paṭhamo assāso adhigato hoti. |
‘If there is another world, and if there is fruit and result of good and bad actions, then it is possible that with the breakup of the body, after death, I will be reborn in a good destination, in a heavenly world’—this is the first assurance he has won. |
‘Sace kho pana natthi paro loko, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, athāhaṁ diṭṭheva dhamme averaṁ abyāpajjhaṁ anīghaṁ sukhiṁ attānaṁ pariharāmī’ti, ayamassa dutiyo assāso adhigato hoti. |
‘If, however, there is no other world, and there is no fruit and result of good and bad actions, then in this very life I maintain myself free from hostility, free from ill will, untroubled and happy’—this is the second assurance he has won. |
‘Sace kho pana karoto karīyati pāpaṁ, na kho panāhaṁ kassaci pāpaṁ cetemi, akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti. |
‘If evil is done by one who does evil, then I have no thought of doing evil to anyone. Since I do no evil action, how can suffering touch me?’—this is the third assurance he has won. |
‘Sace kho pana karoto na karīyati pāpaṁ, athāhaṁ ubhayeneva visuddhaṁ attānaṁ samanupassāmī’ti, ayamassa catuttho assāso adhigato hoti. |
‘If, however, evil is not done by one who does evil, then I see myself as purified in both respects’—this is the fourth assurance he has won. |
Sa kho so, bhante, ariyasāvako evaṁ averacitto evaṁ abyāpajjhacitto evaṁ asaṅkiliṭṭhacitto evaṁ visuddhacitto. |
That noble-one's-disciple, bhante, whose mind is thus free from hostility, free from ill will, undefiled, and purified, |
Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā honti. |
has won these four assurances in this very life. |
Abhikkantaṁ, bhante …pe… |
Excellent, bhante! …pe… |
ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. |
We go for refuge to the Blessed One, to the Dhamma, and to the Bhikkhu Saṅgha. |
Upāsake no, bhante, bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. |
May the Blessed One remember us as lay followers who have gone for refuge from this day forth for as long as life lasts.” |
Pañcamaṁ. |
Fifth. |
66 - AN3.66 Sāḷhasutta |
66 - AN3.66 Sāḷha |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ āyasmā nandako sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. |
On one occasion the venerable Nandaka was dwelling at Sāvatthī in the Eastern Park, in the palace of Migāra’s mother. |
Atha kho sāḷho ca migāranattā sāṇo ca sekhuniyanattā yenāyasmā nandako tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho sāḷhaṁ migāranattāraṁ āyasmā nandako etadavoca: |
Then Sāḷha, Migāra’s grandson, and Sāṇa, Sekhuni’s grandson, approached the venerable Nandaka; having approached and paid homage to the venerable Nandaka, they sat down to one side. To Sāḷha, Migāra’s grandson, sitting to one side, the venerable Nandaka said this: |
“Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
“Come, Sāḷhas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical conjecture, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our guru.’ |
Yadā tumhe, sāḷhā, attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, sāḷhā, pajaheyyātha. |
When you, Sāḷhas, know for yourselves: ‘These things are unwholesome, these things are blameworthy, these things are censured by the wise; these things, when undertaken and observed, lead to harm and suffering,’ then you, Sāḷhas, should abandon them. |
Taṁ kiṁ maññatha, sāḷhā, |
What do you think, Sāḷhas? |
atthi lobho”ti? |
Is there greed?” |
“Evaṁ, bhante”. |
“Yes, bhante.” |
“Abhijjhāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. |
“Covetousness, Sāḷhas, is what I call this. |
Luddho kho ayaṁ, sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. |
This greedy person, Sāḷhas, being covetous, kills living beings, takes what is not given, goes to another’s wife, speaks falsehood, and encourages others to do likewise, which is for his long-term harm and suffering.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, sāḷhā, |
“What do you think, Sāḷhas? |
atthi doso”ti? |
Is there hatred?” |
“Evaṁ, bhante”. |
“Yes, bhante.” |
“Byāpādoti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. |
“Ill will, Sāḷhas, is what I call this. |
Duṭṭho kho ayaṁ, sāḷhā, byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. |
This hateful person, Sāḷhas, with a mind of ill will, kills living beings, takes what is not given, goes to another’s wife, speaks falsehood, and encourages others to do likewise, which is for his long-term harm and suffering.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, sāḷhā, |
“What do you think, Sāḷhas? |
atthi moho”ti? |
Is there delusion?” |
“Evaṁ, bhante”. |
“Yes, bhante.” |
“Avijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. |
“Ignorance, Sāḷhas, is what I call this. |
Mūḷho kho ayaṁ, sāḷhā, avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. |
This deluded person, Sāḷhas, affected by ignorance, kills living beings, takes what is not given, goes to another’s wife, speaks falsehood, and encourages others to do likewise, which is for his long-term harm and suffering.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti? |
“What do you think, Sāḷhas, are these things wholesome or unwholesome?” |
“Akusalā, bhante”. |
“Unwholesome, bhante.” |
“Sāvajjā vā anavajjā vā”ti? |
“Blameworthy or blameless?” |
“Sāvajjā, bhante”. |
“Blameworthy, bhante.” |
“Viññugarahitā vā viññuppasatthā vā”ti? |
“Censured by the wise or praised by the wise?” |
“Viññugarahitā, bhante”. |
“Censured by the wise, bhante.” |
“Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? |
“When undertaken and observed, do they lead to harm and suffering, or not? |
Kathaṁ vā ettha hotī”ti? |
Or how is it in this case?” |
“Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti. |
“When undertaken and observed, bhante, they lead to harm and suffering. |
Evaṁ no ettha hotī”ti. |
So it appears to us in this case.” |
“Iti kho, sāḷhā, yaṁ taṁ avocumhā: |
“So then, Sāḷhas, what we said was: |
‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
‘Come, Sāḷhas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical conjecture, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our guru.’ |
Yadā tumhe, sāḷhā, attanāva jāneyyātha— |
When you, Sāḷhas, know for yourselves— |
ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti, |
these things are unwholesome, these things are blameworthy, these things are censured by the wise; these things, when undertaken and observed, lead to harm and suffering, then you, Sāḷhas, should abandon them.’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
Thus, what was said, was said in reference to this. |
Etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
Come, Sāḷhas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical conjecture, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our guru.’ |
Yadā tumhe, sāḷhā, attanāva jāneyyātha: |
When you, Sāḷhas, know for yourselves: |
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, sāḷhā, upasampajja vihareyyātha. |
‘These things are wholesome, these things are blameless, these things are praised by the wise; these things, when undertaken and observed, lead to welfare and happiness,’ then you, Sāḷhas, should enter upon and abide in them. |
Taṁ kiṁ maññatha, sāḷhā, atthi alobho”ti? |
What do you think, Sāḷhas, is there non-greed?” |
“Evaṁ, bhante”. |
“Yes, bhante.” |
“Anabhijjhāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. |
“Non-covetousness, Sāḷhas, is what I call this. |
Aluddho kho ayaṁ, sāḷhā, anabhijjhālu neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti. |
This non-greedy person, Sāḷhas, being non-covetous, does not kill living beings, does not take what is not given, does not go to another’s wife, does not speak falsehood, and does not encourage others to do likewise, which is for his long-term welfare and happiness.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, sāḷhā, atthi adoso”ti? |
“What do you think, Sāḷhas, is there non-hatred?” |
“Evaṁ, bhante”. |
“Yes, bhante.” |
“Abyāpādoti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. |
“Non-ill will, Sāḷhas, is what I call this. |
Aduṭṭho kho ayaṁ, sāḷhā, abyāpannacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti. |
This person without hatred, Sāḷhas, with a mind free of ill will, does not kill living beings, does not take what is not given, does not go to another’s wife, does not speak falsehood, and does not encourage others to do likewise, which is for his long-term welfare and happiness.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, sāḷhā, |
“What do you think, Sāḷhas, |
atthi amoho”ti? |
is there non-delusion?” |
“Evaṁ, bhante”. |
“Yes, bhante.” |
“Vijjāti kho ahaṁ, sāḷhā, etamatthaṁ vadāmi. |
“True knowledge, Sāḷhas, is what I call this. |
Amūḷho kho ayaṁ, sāḷhā, vijjāgato neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ hitāya sukhāyā”ti. |
This undeluded person, Sāḷhas, possessing true knowledge, does not kill living beings, does not take what is not given, does not go to another’s wife, does not speak falsehood, and does not encourage others to do likewise, which is for his long-term welfare and happiness.” |
“Evaṁ, bhante”. |
“So it is, bhante.” |
“Taṁ kiṁ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti? |
“What do you think, Sāḷhas, are these things wholesome or unwholesome?” |
“Kusalā, bhante”. |
“Wholesome, bhante.” |
“Sāvajjā vā anavajjā vā”ti? |
“Blameworthy or blameless?” |
“Anavajjā, bhante”. |
“Blameless, bhante.” |
“Viññugarahitā vā viññuppasatthā vā”ti? |
“Censured by the wise or praised by the wise?” |
“Viññuppasatthā, bhante”. |
“Praised by the wise, bhante.” |
“Samattā samādinnā hitāya sukhāya saṁvattanti, no vā? |
“When undertaken and observed, do they lead to welfare and happiness, or not? |
Kathaṁ vā ettha hotī”ti? |
Or how is it in this case?” |
“Samattā, bhante, samādinnā hitāya sukhāya saṁvattantīti. |
“When undertaken and observed, bhante, they lead to welfare and happiness. |
Evaṁ no ettha hotī”ti. |
So it appears to us in this case.” |
“Iti kho, sāḷhā, yaṁ taṁ avocumhā: |
“So then, Sāḷhas, what we said was: |
‘etha tumhe, sāḷhā, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā samaṇo no garūti. |
‘Come, Sāḷhas, do not go by oral tradition, by lineage of teaching, by hearsay, by a collection of scriptures, by logical conjecture, by inferential reasoning, by reasoned cogitation, by the acceptance of a view after pondering it, by the seeming competence of a speaker, or because you think: ‘The ascetic is our guru.’ |
Yadā tumhe, sāḷhā, attanāva jāneyyātha— |
When you, Sāḷhas, know for yourselves— |
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā dīgharattaṁ hitāya sukhāya saṁvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti, |
these things are wholesome, these things are blameless, these things are praised by the wise; these things, when undertaken and observed, lead to long-term welfare and happiness, then you, Sāḷhas, should enter upon and abide in them.’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
Thus, what was said, was said in reference to this. |
Sa kho so, sāḷhā, ariyasāvako evaṁ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā …pe… |
That noble-one's-disciple, Sāḷhas, thus devoid of covetousness, devoid of ill will, undeluded, clearly comprehending, mindful, dwells pervading with a mind imbued with loving-kindness …pe… |
karuṇā … |
compassion … |
muditā … |
altruistic joy … |
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjhena pharitvā viharati. |
dwells pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
So evaṁ pajānāti: |
He understands thus: |
‘atthi idaṁ, atthi hīnaṁ, atthi paṇītaṁ, atthi imassa saññāgatassa uttari nissaraṇan’ti. |
‘There is this, there is the inferior, there is the superior, there is a further escape from this field of perception.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; |
For one who knows thus and sees thus, the mind is liberated from the taint of sensuality, the mind is liberated from the taint of existence, the mind is liberated from the taint of ignorance; |
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
When it is liberated, there is the knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
So evaṁ pajānāti: |
He understands thus: |
‘ahu pubbe lobho, tadahu akusalaṁ, so etarahi natthi, iccetaṁ kusalaṁ; |
‘Formerly there was greed, that was unwholesome; now it is not, thus this is wholesome; |
ahu pubbe doso …pe… |
Formerly there was hatred …pe… |
ahu pubbe moho, tadahu akusalaṁ, so etarahi natthi, iccetaṁ kusalan’ti. |
Formerly there was delusion, that was unwholesome; now it is not, thus this is wholesome.’ |
So diṭṭheva dhamme nicchāto nibbuto sītibhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti. |
He, in this very life, is desireless, extinguished, cooled, experiencing happiness, dwelling with a self that has become Brahma.” |
Chaṭṭhaṁ. |
Sixth. |
67 - AN3.67 Kathāvatthusutta |
67 - AN3.67 Topics of Conversation |
“Tīṇimāni, bhikkhave, kathāvatthūni. |
“Bhikkhus, there are these three topics of conversation. |
Katamāni tīṇi? |
What three? |
Atītaṁ vā, bhikkhave, addhānaṁ ārabbha kathaṁ katheyya: |
One might speak a conversation concerning the past, thinking: |
‘evaṁ ahosi atītamaddhānan’ti. |
‘Thus it was in the past.’ |
Anāgataṁ vā, bhikkhave, addhānaṁ ārabbha kathaṁ katheyya: |
Or one might speak a conversation concerning the future, thinking: |
‘evaṁ bhavissati anāgatamaddhānan’ti. |
‘Thus it will be in the future.’ |
Etarahi vā, bhikkhave, paccuppannaṁ addhānaṁ ārabbha kathaṁ katheyya: |
Or one might speak a conversation concerning the present, thinking: |
‘evaṁ hoti etarahi paccuppannamaddhānan’ti. |
‘Thus it is in the present.’ |
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. |
By engagement in conversation, bhikkhus, a person is to be known as skilled or unskilled in discussion. |
Sacāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno ekaṁsabyākaraṇīyaṁ pañhaṁ na ekaṁsena byākaroti, vibhajjabyākaraṇīyaṁ pañhaṁ na vibhajja byākaroti, paṭipucchābyākaraṇīyaṁ pañhaṁ na paṭipucchā byākaroti, ṭhapanīyaṁ pañhaṁ na ṭhapeti, evaṁ santāyaṁ, bhikkhave, puggalo akaccho hoti. |
If, bhikkhus, a person, when asked a question, does not answer a question that should be answered categorically with a categorical answer, does not answer a question that should be answered analytically with an analytical answer, does not answer a question that should be answered with a counter-question with a counter-question, and does not set aside a question that should be set aside, then, bhikkhus, such a person is unskilled in discussion. |
Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno ekaṁsabyākaraṇīyaṁ pañhaṁ ekaṁsena byākaroti, vibhajjabyākaraṇīyaṁ pañhaṁ vibhajja byākaroti, paṭipucchābyākaraṇīyaṁ pañhaṁ paṭipucchā byākaroti, ṭhapanīyaṁ pañhaṁ ṭhapeti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti. |
But if, bhikkhus, a person, when asked a question, answers a question that should be answered categorically with a categorical answer, answers a question that should be answered analytically with an analytical answer, answers a question that should be answered with a counter-question with a counter-question, and sets aside a question that should be set aside, then, bhikkhus, such a person is skilled in discussion. |
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. |
By engagement in conversation, bhikkhus, a person is to be known as skilled or unskilled in discussion. |
Sacāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno ṭhānāṭhāne na saṇṭhāti parikappe na saṇṭhāti aññātavāde na saṇṭhāti paṭipadāya na saṇṭhāti, evaṁ santāyaṁ, bhikkhave, puggalo akaccho hoti. |
If, bhikkhus, a person, when asked a question, does not stand firm on what is proper and improper, does not stand firm on his assumptions, does not stand firm on what has been acknowledged, and does not stand firm on the method, then, bhikkhus, such a person is unskilled in discussion. |
Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno ṭhānāṭhāne saṇṭhāti parikappe saṇṭhāti aññātavāde saṇṭhāti paṭipadāya saṇṭhāti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti. |
But if, bhikkhus, a person, when asked a question, stands firm on what is proper and improper, stands firm on his assumptions, stands firm on what has been acknowledged, and stands firm on the method, then, bhikkhus, such a person is skilled in discussion. |
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. |
By engagement in conversation, bhikkhus, a person is to be known as skilled or unskilled in discussion. |
Sacāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno aññenaññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti, evaṁ santāyaṁ, bhikkhave, puggalo akaccho hoti. |
If, bhikkhus, a person, when asked a question, prevaricates, diverts the talk outside, and displays anger, hatred, and discontent, then, bhikkhus, such a person is unskilled in discussion. |
Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno na aññenaññaṁ paṭicarati na bahiddhā kathaṁ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti. |
But if, bhikkhus, a person, when asked a question, does not prevaricate, does not divert the talk outside, and does not display anger, hatred, and discontent, then, bhikkhus, such a person is skilled in discussion. |
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā kaccho yadi vā akacchoti. |
By engagement in conversation, bhikkhus, a person is to be known as skilled or unskilled in discussion. |
Sacāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno abhiharati abhimaddati anupajagghati khalitaṁ gaṇhāti, evaṁ santāyaṁ, bhikkhave, puggalo akaccho hoti. |
If, bhikkhus, a person, when asked a question, attacks, crushes, ridicules, and seizes on a slip, then, bhikkhus, such a person is unskilled in discussion. |
Sace panāyaṁ, bhikkhave, puggalo pañhaṁ puṭṭho samāno nābhiharati nābhimaddati na anupajagghati na khalitaṁ gaṇhāti, evaṁ santāyaṁ, bhikkhave, puggalo kaccho hoti. |
But if, bhikkhus, a person, when asked a question, does not attack, does not crush, does not ridicule, and does not seize on a slip, then, bhikkhus, such a person is skilled in discussion. |
Kathāsampayogena, bhikkhave, puggalo veditabbo yadi vā saupaniso yadi vā anupanisoti. |
By engagement in conversation, bhikkhus, a person is to be known as having a basis or as not having a basis. |
Anohitasoto, bhikkhave, anupaniso hoti, ohitasoto saupaniso hoti. |
One with an unprepared ear, bhikkhus, is without a basis; one with a prepared ear has a basis. |
So saupaniso samāno abhijānāti ekaṁ dhammaṁ, parijānāti ekaṁ dhammaṁ, pajahati ekaṁ dhammaṁ, sacchikaroti ekaṁ dhammaṁ. |
He, having a basis, directly knows one thing, fully understands one thing, abandons one thing, and realizes one thing. |
So abhijānanto ekaṁ dhammaṁ, parijānanto ekaṁ dhammaṁ, pajahanto ekaṁ dhammaṁ, sacchikaronto ekaṁ dhammaṁ sammāvimuttiṁ phusati. |
He, directly knowing one thing, fully understanding one thing, abandoning one thing, and realizing one thing, touches right liberation. |
Etadatthā, bhikkhave, kathā; |
For this purpose, bhikkhus, is conversation; |
etadatthā mantanā; |
for this purpose is consultation; |
etadatthā upanisā; |
for this purpose is a basis; |
etadatthaṁ sotāvadhānaṁ, yadidaṁ anupādā cittassa vimokkhoti. |
for this purpose is giving ear, that is, for the liberation of the mind without clinging. |
Ye viruddhā sallapanti, |
Those who converse in opposition, |
viniviṭṭhā samussitā; |
entrenched and conceited; |
Anariyaguṇamāsajja, |
Finding fault with non-noble qualities, |
aññoññavivaresino. |
seeking each other’s openings. |
Dubbhāsitaṁ vikkhalitaṁ, |
Ill-spoken words and stumbles, |
sampamohaṁ parājayaṁ; |
confusion and defeat; |
Aññoññassābhinandanti, |
They rejoice in each other’s [misfortune], |
tadariyo kathanācare. |
a noble one would not engage in such talk. |
Sace cassa kathākāmo, |
If one desires to speak, |
kālamaññāya paṇḍito; |
knowing the time, the wise one; |
Dhammaṭṭhapaṭisaṁyuttā, |
Connected with the meaning of Dhamma, |
yā ariyacaritā kathā. |
the talk that is of noble conduct. |
Taṁ kathaṁ kathaye dhīro, |
The steadfast one should speak such talk, |
aviruddho anussito; |
unopposed and unconceited; |
Anunnatena manasā, |
With an unelated mind, |
apaḷāso asāhaso. |
without disparagement, without rashness. |
Anusūyāyamāno so, |
Without envy he speaks, |
sammadaññāya bhāsati; |
with right knowledge he speaks; |
Subhāsitaṁ anumodeyya, |
He would approve of what is well-spoken, |
dubbhaṭṭhe nāpasādaye. |
he would not disparage what is badly spoken. |
Upārambhaṁ na sikkheyya, |
He would not train in carping, |
khalitañca na gāhaye; |
nor seize upon a slip; |
Nābhihare nābhimadde, |
He would not attack, nor crush, |
na vācaṁ payutaṁ bhaṇe. |
nor speak a hostile word. |
Aññātatthaṁ pasādatthaṁ, |
For understanding and for confidence, |
sataṁ ve hoti mantanā; |
is the consultation of the good; |
Evaṁ kho ariyā mantenti, |
Thus indeed do the noble ones consult, |
esā ariyāna mantanā; |
this is the consultation of the nobles; |
Etadaññāya medhāvī, |
Knowing this, the wise one, |
na samusseyya mantaye”ti. |
would not be conceited in consultation.” |
Sattamaṁ. |
Seventh. |
69 - AN3.69 Akusalamūlasutta |
69 - AN3.69 Unwholesome Roots |
“Tīṇimāni, bhikkhave, akusalamūlāni. |
“Bhikkhus, there are these three unwholesome roots. |
Katamāni tīṇi? |
What three? |
Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ. |
Greed is an unwholesome root, hatred is an unwholesome root, delusion is an unwholesome root. |
Yadapi, bhikkhave, lobho tadapi akusalamūlaṁ; |
Whatever, bhikkhus, is greed, that is an unwholesome root; |
yadapi luddho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; |
whatever a greedy person contrives by body, speech, or mind, that too is unwholesome; |
yadapi luddho lobhena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. |
whatever suffering a greedy person, overcome by greed, his mind obsessed by it, inflicts on another without basis, by killing or binding, by confiscation, censure, or banishment, thinking ‘I am powerful, I have power,’ that too is unwholesome. |
Itissame lobhajā lobhanidānā lobhasamudayā lobhapaccayā aneke pāpakā akusalā dhammā sambhavanti. |
Thus these many evil unwholesome states, born of greed, caused by greed, originated by greed, conditioned by greed, come into being. |
Yadapi, bhikkhave, doso tadapi akusalamūlaṁ; |
Whatever, bhikkhus, is hatred, that is an unwholesome root; |
yadapi duṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; |
whatever a hateful person contrives by body, speech, or mind, that too is unwholesome; |
yadapi duṭṭho dosena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. |
whatever suffering a hateful person, overcome by hatred, his mind obsessed by it, inflicts on another without basis, by killing or binding, by confiscation, censure, or banishment, thinking ‘I am powerful, I have power,’ that too is unwholesome. |
Itissame dosajā dosanidānā dosasamudayā dosapaccayā aneke pāpakā akusalā dhammā sambhavanti. |
Thus these many evil unwholesome states, born of hatred, caused by hatred, originated by hatred, conditioned by hatred, come into being. |
Yadapi, bhikkhave, moho tadapi akusalamūlaṁ; |
Whatever, bhikkhus, is delusion, that is an unwholesome root; |
yadapi mūḷho abhisaṅkharoti kāyena vācāya manasā tadapi akusalaṁ; |
whatever a deluded person contrives by body, speech, or mind, that too is unwholesome; |
yadapi mūḷho mohena abhibhūto pariyādinnacitto parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi akusalaṁ. |
whatever suffering a deluded person, overcome by delusion, his mind obsessed by it, inflicts on another without basis, by killing or binding, by confiscation, censure, or banishment, thinking ‘I am powerful, I have power,’ that too is unwholesome. |
Itissame mohajā mohanidānā mohasamudayā mohapaccayā aneke pāpakā akusalā dhammā sambhavanti. |
Thus these many evil unwholesome states, born of delusion, caused by delusion, originated by delusion, conditioned by delusion, come into being. |
Evarūpo cāyaṁ, bhikkhave, puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi. |
Such a person, bhikkhus, is called a speaker at the wrong time, a speaker of untruth, a speaker of what is not beneficial, a speaker against the Dhamma, a speaker against the Vinaya. |
Kasmā cāyaṁ, bhikkhave, evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi? |
And why, bhikkhus, is such a person called a speaker at the wrong time, a speaker of untruth, a speaker of what is not beneficial, a speaker against the Dhamma, a speaker against the Vinaya? |
Tathāhāyaṁ, bhikkhave, puggalo parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. |
Because such a person, bhikkhus, inflicts suffering on another without basis, by killing or binding, by confiscation, censure, or banishment, thinking ‘I am powerful, I have power.’ |
Bhūtena kho pana vuccamāno avajānāti, no paṭijānāti; |
When spoken to with truth, he denies it, does not admit it; |
abhūtena vuccamāno na ātappaṁ karoti, tassa nibbeṭhanāya itipetaṁ atacchaṁ itipetaṁ abhūtanti. |
when spoken to with untruth, he makes no effort for its refutation, thinking ‘this is false, this is untrue.’ |
Tasmā evarūpo puggalo vuccati akālavādītipi, abhūtavādītipi, anatthavādītipi, adhammavādītipi, avinayavādītipi. |
Therefore such a person is called a speaker at the wrong time, a speaker of untruth, a speaker of what is not beneficial, a speaker against the Dhamma, a speaker against the Vinaya. |
Evarūpo, bhikkhave, puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. |
Such a person, bhikkhus, overcome by evil unwholesome states born of greed, his mind obsessed by them, dwells in suffering in this very life, with distress, with despair, with fever. |
Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. |
And with the breakup of the body, after death, a bad destination is to be expected. |
Dosajehi …pe… |
By those born of hatred …pe… |
mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. |
Overcome by evil unwholesome states born of delusion, his mind obsessed by them, he dwells in suffering in this very life, with distress, with despair, with fever. |
Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. |
And with the breakup of the body, after death, a bad destination is to be expected. |
Seyyathāpi, bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho anayaṁ āpajjati, byasanaṁ āpajjati, anayabyasanaṁ āpajjati; |
Just as, bhikkhus, a sāl tree, or a dhavā tree, or a phandana tree, entwined and enveloped by three māluvā creepers, meets with calamity, meets with disaster, meets with calamity and disaster; |
evamevaṁ kho, bhikkhave, evarūpo puggalo lobhajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati, savighātaṁ saupāyāsaṁ sapariḷāhaṁ. |
so too, bhikkhus, such a person, overcome by evil unwholesome states born of greed, his mind obsessed by them, dwells in suffering in this very life, with distress, with despair, with fever. |
Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. |
And with the breakup of the body, after death, a bad destination is to be expected. |
Dosajehi …pe… |
By those born of hatred …pe… |
mohajehi pāpakehi akusalehi dhammehi abhibhūto pariyādinnacitto diṭṭhe ceva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ. |
Overcome by evil unwholesome states born of delusion, his mind obsessed by them, he dwells in suffering in this very life, with distress, with despair, with fever. |
Kāyassa ca bhedā paraṁ maraṇā duggati pāṭikaṅkhā. |
And with the breakup of the body, after death, a bad destination is to be expected. |
Imāni kho, bhikkhave, tīṇi akusalamūlānīti. |
These, bhikkhus, are the three unwholesome roots. |
Tīṇimāni, bhikkhave, kusalamūlāni. |
Bhikkhus, there are these three wholesome roots. |
Katamāni tīṇi? |
What three? |
Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. |
Non-greed is a wholesome root, non-hatred is a wholesome root, non-delusion is a wholesome root. |
Yadapi, bhikkhave, alobho tadapi kusalamūlaṁ; |
Whatever, bhikkhus, is non-greed, that is a wholesome root; |
yadapi aluddho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; |
whatever a non-greedy person contrives by body, speech, or mind, that too is wholesome; |
yadapi aluddho lobhena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ. |
whatever suffering a non-greedy person, not overcome by greed, his mind not obsessed by it, does not inflict on another without basis, by killing or binding, by confiscation, censure, or banishment, thinking ‘I am powerful, I have power,’ that too is wholesome. |
Itissame alobhajā alobhanidānā alobhasamudayā alobhapaccayā aneke kusalā dhammā sambhavanti. |
Thus these many wholesome states, born of non-greed, caused by non-greed, originated by non-greed, conditioned by non-greed, come into being. |
Yadapi, bhikkhave, adoso tadapi kusalamūlaṁ; |
Whatever, bhikkhus, is non-hatred, that is a wholesome root; |
yadapi aduṭṭho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; |
whatever a person without hatred contrives by body, speech, or mind, that too is wholesome; |
yadapi aduṭṭho dosena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ. |
whatever suffering a person without hatred, not overcome by hatred, his mind not obsessed by it, does not inflict on another without basis, by killing or binding, by confiscation, censure, or banishment, thinking ‘I am powerful, I have power,’ that too is wholesome. |
Itissame adosajā adosanidānā adosasamudayā adosapaccayā aneke kusalā dhammā sambhavanti. |
Thus these many wholesome states, born of non-hatred, caused by non-hatred, originated by non-hatred, conditioned by non-hatred, come into being. |
Yadapi, bhikkhave, amoho tadapi kusalamūlaṁ; |
Whatever, bhikkhus, is non-delusion, that is a wholesome root; |
yadapi amūḷho abhisaṅkharoti kāyena vācāya manasā tadapi kusalaṁ; |
whatever an undeluded person contrives by body, speech, or mind, that too is wholesome; |
yadapi amūḷho mohena anabhibhūto apariyādinnacitto na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi tadapi kusalaṁ. |
whatever suffering an undeluded person, not overcome by delusion, his mind not obsessed by it, does not inflict on another without basis, by killing or binding, by confiscation, censure, or banishment, thinking ‘I am powerful, I have power,’ that too is wholesome. |
Itissame amohajā amohanidānā amohasamudayā amohapaccayā aneke kusalā dhammā sambhavanti. |
Thus these many wholesome states, born of non-delusion, caused by non-delusion, originated by non-delusion, conditioned by non-delusion, come into being. |
Evarūpo cāyaṁ, bhikkhave, puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi. |
Such a person, bhikkhus, is called a speaker at the right time, a speaker of truth, a speaker of what is beneficial, a speaker on the Dhamma, a speaker on the Vinaya. |
Kasmā cāyaṁ, bhikkhave, evarūpo puggalo vuccati kālavādītipi, bhūtavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi? |
And why, bhikkhus, is such a person called a speaker at the right time, a speaker of truth, a speaker of what is beneficial, a speaker on the Dhamma, a speaker on the Vinaya? |
Tathāhāyaṁ, bhikkhave, puggalo na parassa asatā dukkhaṁ uppādayati vadhena vā bandhanena vā jāniyā vā garahāya vā pabbājanāya vā balavamhi balattho itipi. |
Because such a person, bhikkhus, does not inflict suffering on another without basis, by killing or binding, by confiscation, censure, or banishment, thinking ‘I am powerful, I have power.’ |
Bhūtena kho pana vuccamāno paṭijānāti no avajānāti; |
When spoken to with truth, he admits it, does not deny it; |
abhūtena vuccamāno ātappaṁ karoti tassa nibbeṭhanāya: |
when spoken to with untruth, he makes an effort for its refutation, thinking: |
‘itipetaṁ atacchaṁ, itipetaṁ abhūtan’ti. |
‘this is false, this is untrue.’ |
Tasmā evarūpo puggalo vuccati kālavādītipi, atthavādītipi, dhammavādītipi, vinayavādītipi. |
Therefore such a person is called a speaker at the right time, a speaker of what is beneficial, a speaker on the Dhamma, a speaker on the Vinaya. |
Evarūpassa, bhikkhave, puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
For such a person, bhikkhus, evil unwholesome states born of greed are abandoned, cut off at the root, made like a palm stump, obliterated, so that they are no longer subject to future arising. |
Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. |
He dwells happily in this very life, without distress, without despair, without fever. |
Diṭṭheva dhamme parinibbāyati. |
In this very life, he attains final Nibbāna. |
Dosajā …pe… |
Those born of hatred …pe… |
parinibbāyati. |
he attains final Nibbāna. |
Mohajā …pe… |
Those born of delusion …pe… |
parinibbāyati. |
he attains final Nibbāna. |
Seyyathāpi bhikkhave, sālo vā dhavo vā phandano vā tīhi māluvālatāhi uddhasto pariyonaddho. |
Suppose, bhikkhus, a sāl tree, or a dhavā tree, or a phandana tree, is entwined and enveloped by three māluvā creepers. |
Atha puriso āgaccheyya kudālapiṭakaṁ ādāya. |
Then a man would come along with a hoe and a basket. |
So taṁ māluvālataṁ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi. |
He would cut that māluvā creeper at the root, having cut it at the root he would dig it up, having dug it up he would pull out the roots, even down to the fibres the size of usīra grass roots. |
So taṁ māluvālataṁ khaṇḍākhaṇḍikaṁ chindeyya, khaṇḍākhaṇḍikaṁ chetvā phāleyya, phāletvā sakalikaṁ sakalikaṁ kareyya, sakalikaṁ sakalikaṁ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahitvā masiṁ kareyya, masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. |
He would cut that māluvā creeper into pieces, having cut it into pieces he would split them, having split them he would make them into small chips, having made them into small chips he would dry them in the wind and sun, having dried them in the wind and sun he would burn them with fire, having burnt them with fire he would make them into ashes, having made them into ashes he would winnow them in a strong wind or let them be carried away by a swift-flowing river. |
Evamassa tā, bhikkhave, māluvālatā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
Thus, bhikkhus, those māluvā creepers of his would be cut off at the root, made like a palm stump, obliterated, so that they are no longer subject to future arising. |
Evamevaṁ kho, bhikkhave, evarūpassa puggalassa lobhajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
So too, bhikkhus, for such a person, evil unwholesome states born of greed are abandoned, cut off at the root, made like a palm stump, obliterated, so that they are no longer subject to future arising. |
Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. |
He dwells happily in this very life, without distress, without despair, without fever. |
Diṭṭheva dhamme parinibbāyati. |
In this very life, he attains final Nibbāna. |
Dosajā …pe… |
Those born of hatred …pe… |
mohajā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
Evil unwholesome states born of delusion are abandoned, cut off at the root, made like a palm stump, obliterated, so that they are no longer subject to future arising. |
Diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ. |
He dwells happily in this very life, without distress, without despair, without fever. |
Diṭṭheva dhamme parinibbāyati. |
In this very life, he attains final Nibbāna. |
Imāni kho, bhikkhave, tīṇi kusalamūlānī”ti. |
These, bhikkhus, are the three wholesome roots.” |
Navamaṁ. |
Ninth. |
70 - AN3.70 Uposathasutta |
70 - AN3.70 The Uposatha Discourse |
| |
70 - AN3.70 The Uposatha Discourse |
Evaṁ me sutaṁ— |
Thus have I heard— |
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. |
at one time the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāra's mother's mansion. |
Atha kho visākhā migāramātā tadahuposathe yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā etadavoca: |
Then Visākhā, Migāra's mother, on that uposatha day approached the Blessed One; having approached, she paid homage to the Blessed One and sat down to one side. As she was sitting to one side, the Blessed One said this to Visākhā, Migāra's mother: |
“handa kuto nu tvaṁ, visākhe, āgacchasi divā divassā”ti? |
Come now, Visākhā, where are you coming from in the middle of the day? |
“Uposathāhaṁ, bhante, ajja upavasāmī”ti. |
I am observing the uposatha today, venerable sir. |
“Tayo khome, visākhe, uposathā. |
"There are, Visākhā, three kinds of uposatha. |
Katame tayo? |
What three? |
Gopālakuposatho, nigaṇṭhuposatho, ariyuposatho. |
The cowherd's uposatha, the Nigaṇṭha uposatha, the noble uposatha. |
Kathañca, visākhe, gopālakuposatho hoti? |
And how, Visākhā, is the cowherd's uposatha? |
Seyyathāpi, visākhe, gopālako sāyanhasamaye sāmikānaṁ gāvo niyyātetvā iti paṭisañcikkhati: |
Just as, Visākhā, a cowherd in the evening, having returned the cattle to their owners, reflects thus: |
‘ajja kho gāvo amukasmiñca amukasmiñca padese cariṁsu, amukasmiñca amukasmiñca padese pānīyāni piviṁsu; |
'Today the cattle grazed in such and such places, they drank water in such and such places; |
sve dāni gāvo amukasmiñca amukasmiñca padese carissanti, amukasmiñca amukasmiñca padese pānīyāni pivissantī’ti; |
tomorrow the cattle will graze in such and such places, they will drink water in such and such places'; |
evamevaṁ kho, visākhe, idhekacco uposathiko iti paṭisañcikkhati: |
in the same way, Visākhā, here someone observing uposatha reflects thus: |
‘ahaṁ khvajja idañcidañca khādanīyaṁ khādiṁ, idañcidañca bhojanīyaṁ bhuñjiṁ; |
'Today I ate such and such food, I consumed such and such meals; |
sve dānāhaṁ idañcidañca khādanīyaṁ khādissāmi, idañcidañca bhojanīyaṁ bhuñjissāmī’ti. |
tomorrow I will eat such and such food, I will consume such and such meals.' |
So tena abhijjhāsahagatena cetasā divasaṁ atināmeti. |
He spends the day with a mind accompanied by covetousness. |
Evaṁ kho, visākhe, gopālakuposatho hoti. |
Thus, Visākhā, is the cowherd's uposatha. |
Evaṁ upavuttho kho, visākhe, gopālakuposatho na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro. |
When the cowherd's uposatha is observed in this way, Visākhā, it is not of great fruit, not of great benefit, not of great brilliance, not of great radiance. |
Kathañca, visākhe, nigaṇṭhuposatho hoti? |
And how, Visākhā, is the Nigaṇṭha uposatha? |
Atthi, visākhe, nigaṇṭhā nāma samaṇajātikā. |
There are, Visākhā, ascetics called Nigaṇṭhas. |
Te sāvakaṁ evaṁ samādapenti: |
They instruct a disciple thus: |
‘ehi tvaṁ, ambho purisa, ye puratthimāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; |
'Come, good man, lay down the rod toward living beings in the eastern direction beyond a hundred yojanas; |
ye pacchimāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; |
lay down the rod toward living beings in the western direction beyond a hundred yojanas; |
ye uttarāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhi; |
lay down the rod toward living beings in the northern direction beyond a hundred yojanas; |
ye dakkhiṇāya disāya pāṇā paraṁ yojanasataṁ tesu daṇḍaṁ nikkhipāhī’ti. |
lay down the rod toward living beings in the southern direction beyond a hundred yojanas.' |
Iti ekaccānaṁ pāṇānaṁ anuddayāya anukampāya samādapenti, ekaccānaṁ pāṇānaṁ nānuddayāya nānukampāya samādapenti. |
Thus they instruct in kindness and compassion toward some living beings, but not in kindness and compassion toward other living beings. |
Te tadahuposathe sāvakaṁ evaṁ samādapenti: |
On that uposatha day they instruct a disciple thus: |
‘ehi tvaṁ, ambho purisa, sabbacelāni nikkhipitvā evaṁ vadehi— |
'Come, good man, having removed all clothes, speak thus— |
nāhaṁ kvacani kassaci kiñcanatasmiṁ, na ca mama kvacani katthaci kiñcanatatthī’ti. |
I belong to no one anywhere in anything, nor does anything anywhere belong to me.' |
Jānanti kho panassa mātāpitaro: |
Yet his parents know: |
‘ayaṁ amhākaṁ putto’ti; |
'This is our son'; |
sopi jānāti: |
and he knows: |
‘ime mayhaṁ mātāpitaro’ti. |
'These are my parents.' |
Jānāti kho panassa puttadāro: |
His wife and children know: |
‘ayaṁ mayhaṁ bhattā’ti; |
'This is my husband'; |
sopi jānāti: |
and he knows: |
‘ayaṁ mayhaṁ puttadāro’ti. |
'This is my wife and children.' |
Jānanti kho panassa dāsakammakaraporisā: |
His slaves, workers, and servants know: |
‘ayaṁ amhākaṁ ayyo’ti; |
'This is our master'; |
sopi jānāti: |
and he knows: |
‘ime mayhaṁ dāsakammakaraporisā’ti. |
'These are my slaves, workers, and servants.' |
Iti yasmiṁ samaye sacce samādapetabbā musāvāde tasmiṁ samaye samādapenti. |
Thus at a time when he should be instructed in truth, at that time they instruct him in falsehood. |
Idaṁ tassa musāvādasmiṁ vadāmi. |
This I call his speaking falsehood. |
So tassā rattiyā accayena bhoge adinnaṁyeva paribhuñjati. |
After that night has passed, he enjoys wealth that was not given. |
Idaṁ tassa adinnādānasmiṁ vadāmi. |
This I call his taking what is not given. |
Evaṁ kho, visākhe, nigaṇṭhuposatho hoti. |
Thus, Visākhā, is the Nigaṇṭha uposatha. |
Evaṁ upavuttho kho, visākhe, nigaṇṭhuposatho na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro. |
When the Nigaṇṭha uposatha is observed in this way, Visākhā, it is not of great fruit, not of great benefit, not of great brilliance, not of great radiance. |
Kathañca, visākhe, ariyuposatho hoti? |
And how, Visākhā, is the noble uposatha? |
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. |
The purification of a defiled mind occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako tathāgataṁ anussarati: |
Here, Visākhā, a noble-one's-disciple recollects the Tathāgata: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
'Thus indeed is the Blessed One: accomplished, fully enlightened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, enlightened, blessed.' |
Tassa tathāgataṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti. |
As he recollects the Tathāgata, his mind becomes serene, joy arises, the defilements of the mind are abandoned, just as, Visākhā, the purification of a defiled head occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled head occur through proper effort? |
Kakkañca paṭicca mattikañca paṭicca udakañca paṭicca purisassa ca tajjaṁ vāyāmaṁ paṭicca, evaṁ kho, visākhe, upakkiliṭṭhassa sīsassa upakkamena pariyodapanā hoti. |
Depending on soap and clay and water and a person's appropriate effort, thus, Visākhā, the purification of a defiled head occurs through proper effort. |
Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. |
In the same way, Visākhā, the purification of a defiled mind occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako tathāgataṁ anussarati: |
Here, Visākhā, a noble-one's-disciple recollects the Tathāgata: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
'Thus indeed is the Blessed One: accomplished, fully enlightened, perfect in knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, enlightened, blessed.' |
Tassa tathāgataṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. |
As he recollects the Tathāgata, his mind becomes serene, joy arises, the defilements of the mind are abandoned. |
Ayaṁ vuccati, visākhe: |
This is called, Visākhā: |
‘ariyasāvako brahmuposathaṁ upavasati, brahmunā saddhiṁ saṁvasati, brahmañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. |
a noble-one's-disciple observes the Brahmā uposatha, dwells together with Brahmā, and with Brahmā as the cause his mind becomes serene, joy arises, the defilements of the mind are abandoned.' |
Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. .1 |
Thus, Visākhā, the purification of a defiled mind occurs through proper effort. .1 |
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. |
The purification of a defiled mind occurs through proper effort, Visākhā. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako dhammaṁ anussarati: |
Here, Visākhā, a noble-one's-disciple recollects the Dhamma: |
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. |
'Well-proclaimed by the Blessed One is the Dhamma, directly visible, immediate, inviting investigation, applicable, to be personally experienced by the wise.' |
Tassa dhammaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti. |
As he recollects the Dhamma, his mind becomes serene, joy arises, the defilements of the mind are abandoned, just as, Visākhā, the purification of a defiled body occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled body occur through proper effort? |
Sottiñca paṭicca, cuṇṇañca paṭicca, udakañca paṭicca, purisassa ca tajjaṁ vāyāmaṁ paṭicca. |
Depending on oil and powder and water and a person's appropriate effort. |
Evaṁ kho, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti. |
Thus, Visākhā, the purification of a defiled body occurs through proper effort. |
Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. |
In the same way, Visākhā, the purification of a defiled mind occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako dhammaṁ anussarati: |
Here, Visākhā, a noble-one's-disciple recollects the Dhamma: |
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. |
'Well-proclaimed by the Blessed One is the Dhamma, directly visible, immediate, inviting investigation, applicable, to be personally experienced by the wise.' |
Tassa dhammaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. |
As he recollects the Dhamma, his mind becomes serene, joy arises, the defilements of the mind are abandoned. |
Ayaṁ vuccati, visākhe, ‘ariyasāvako dhammuposathaṁ upavasati, dhammena saddhiṁ saṁvasati, dhammañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. |
This is called, Visākhā, 'a noble-one's-disciple observes the Dhamma uposatha, dwells together with the Dhamma, and with the Dhamma as the cause his mind becomes serene, joy arises, the defilements of the mind are abandoned.' |
Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. .2 |
Thus, Visākhā, the purification of a defiled mind occurs through proper effort. .2 |
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. |
The purification of a defiled mind occurs through proper effort, Visākhā. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako saṅghaṁ anussarati: |
Here, Visākhā, a noble-one's-disciple recollects the Saṅgha: |
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. |
'Well-practiced is the Blessed One's community of disciples, uprightly practiced is the Blessed One's community of disciples, practicing the way is the Blessed One's community of disciples, practicing properly is the Blessed One's community of disciples—namely, the four pairs of persons, the eight types of individuals—this community of disciples of the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.' |
Tassa saṅghaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti. |
As he recollects the Saṅgha, his mind becomes serene, joy arises, the defilements of the mind are abandoned, just as, Visākhā, the purification of a defiled cloth occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled cloth occur through proper effort? |
Usmañca paṭicca, khārañca paṭicca, gomayañca paṭicca, udakañca paṭicca, purisassa ca tajjaṁ vāyāmaṁ paṭicca. |
Depending on heat and alkali and cow dung and water and a person's appropriate effort. |
Evaṁ kho, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti. |
Thus, Visākhā, the purification of a defiled cloth occurs through proper effort. |
Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. |
In the same way, Visākhā, the purification of a defiled mind occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako saṅghaṁ anussarati: |
Here, Visākhā, a noble-one's-disciple recollects the Saṅgha: |
‘suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassā’ti. |
'Well-practiced is the Blessed One's community of disciples …and so forth… an unsurpassed field of merit for the world.' |
Tassa saṅghaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. |
As he recollects the Saṅgha, his mind becomes serene, joy arises, the defilements of the mind are abandoned. |
Ayaṁ vuccati, visākhe, ‘ariyasāvako saṅghuposathaṁ upavasati, saṅghena saddhiṁ saṁvasati, saṅghañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. |
This is called, Visākhā, 'a noble-one's-disciple observes the Saṅgha uposatha, dwells together with the Saṅgha, and with the Saṅgha as the cause his mind becomes serene, joy arises, the defilements of the mind are abandoned.' |
Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. .3 |
Thus, Visākhā, the purification of a defiled mind occurs through proper effort. .3 |
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. |
The purification of a defiled mind occurs through proper effort, Visākhā. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni. |
Here, Visākhā, a noble-one's-disciple recollects his own virtues that are unbroken, untorn, unspotted, unmottled, liberating, praised by the wise, untainted, leading to concentration. |
Tassa sīlaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti. |
As he recollects virtue, his mind becomes serene, joy arises, the defilements of the mind are abandoned, just as, Visākhā, the purification of a defiled mirror occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mirror occur through proper effort? |
Telañca paṭicca, chārikañca paṭicca, vālaṇḍupakañca paṭicca, purisassa ca tajjaṁ vāyāmaṁ paṭicca. |
Depending on oil and ash and a cloth and a person's appropriate effort. |
Evaṁ kho, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti. |
Thus, Visākhā, the purification of a defiled mirror occurs through proper effort. |
Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. |
In the same way, Visākhā, the purification of a defiled mind occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako attano sīlāni anussarati akhaṇḍāni …pe… samādhisaṁvattanikāni. |
Here, Visākhā, a noble-one's-disciple recollects his own virtues that are unbroken…and so forth…leading to concentration. |
Tassa sīlaṁ anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. |
As he recollects virtue, his mind becomes serene, joy arises, the defilements of the mind are abandoned. |
Ayaṁ vuccati, visākhe, ‘ariyasāvako sīluposathaṁ upavasati, sīlena saddhiṁ saṁvasati, sīlañcassa ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. |
This is called, Visākhā, 'a noble-one's-disciple observes the virtue uposatha, dwells together with virtue, and with virtue as the cause his mind becomes serene, joy arises, the defilements of the mind are abandoned.' |
Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. .4 |
Thus, Visākhā, the purification of a defiled mind occurs through proper effort. .4 |
Upakkiliṭṭhassa, visākhe, cittassa upakkamena pariyodapanā hoti. |
The purification of a defiled mind occurs through proper effort, Visākhā. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako devatā anussarati: |
Here, Visākhā, a noble-one's-disciple recollects the devas: |
‘santi devā cātumahārājikā, santi devā tāvatiṁsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. |
'There are the devas of the Four Great Kings, there are the devas of the Thirty-three, there are the Yāma devas, there are the Tusita devas, there are the devas who delight in creating, there are the devas who control others' creations, there are the devas of Brahmā's company, there are devas higher than that. |
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṁvijjati. |
Whatever faith those devas possessed when they passed away from here and were reborn there, I too possess such faith. |
Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṁ sīlaṁ saṁvijjati. |
Whatever virtue those devas possessed when they passed away from here and were reborn there, I too possess such virtue. |
Yathārūpena sutena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṁ sutaṁ saṁvijjati. |
Whatever learning those devas possessed when they passed away from here and were reborn there, I too possess such learning. |
Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpo cāgo saṁvijjati. |
Whatever generosity those devas possessed when they passed away from here and were reborn there, I too possess such generosity. |
Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṁvijjatī’ti. |
Whatever wisdom those devas possessed when they passed away from here and were reborn there, I too possess such wisdom.' |
Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti. |
As he recollects his own and those devas' faith, virtue, learning, generosity, and wisdom, his mind becomes serene, joy arises, the defilements of the mind are abandoned, just as, Visākhā, the purification of defiled gold occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of defiled gold occur through proper effort? |
Ukkañca paṭicca, loṇañca paṭicca, gerukañca paṭicca, nāḷikasaṇḍāsañca paṭicca, purisassa ca tajjaṁ vāyāmaṁ paṭicca. |
Depending on a furnace and salt and flux and bellows and tongs and a person's appropriate effort. |
Evaṁ kho, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti. |
Thus, Visākhā, the purification of defiled gold occurs through proper effort. |
Evamevaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. |
In the same way, Visākhā, the purification of a defiled mind occurs through proper effort. |
Kathañca, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti? |
And how, Visākhā, does the purification of a defiled mind occur through proper effort? |
Idha, visākhe, ariyasāvako devatā anussarati: |
Here, Visākhā, a noble-one's-disciple recollects the devas: |
‘santi devā cātumahārājikā, santi devā tāvatiṁsā …pe… santi devā tatuttari. |
'There are the devas of the Four Great Kings, there are the devas of the Thirty-three…and so forth…there are devas higher than that. |
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṁvijjati. |
Whatever faith those devas possessed when they passed away from here and were reborn there, I too possess such faith. |
Yathārūpena sīlena … |
Whatever virtue… |
sutena … |
learning… |
cāgena … |
generosity… |
paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṁvijjatī’ti. |
wisdom those devas possessed when they passed away from here and were reborn there, I too possess such wisdom.' |
Tassa attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti. |
As he recollects his own and those devas' faith, virtue, learning, generosity, and wisdom, his mind becomes serene, joy arises, the defilements of the mind are abandoned. |
Ayaṁ vuccati, visākhe, ‘ariyasāvako devatuposathaṁ upavasati, devatāhi saddhiṁ saṁvasati, devatā ārabbha cittaṁ pasīdati, pāmojjaṁ uppajjati, ye cittassa upakkilesā te pahīyanti’. |
This is called, Visākhā, 'a noble-one's-disciple observes the deva uposatha, dwells together with the devas, and with the devas as the cause his mind becomes serene, joy arises, the defilements of the mind are abandoned.' |
Evaṁ kho, visākhe, upakkiliṭṭhassa cittassa upakkamena pariyodapanā hoti. .5 |
Thus, Visākhā, the purification of a defiled mind occurs through proper effort. .5 |
Sa kho so, visākhe, ariyasāvako iti paṭisañcikkhati: |
That noble-one's-disciple, Visākhā, reflects thus: |
‘yāvajīvaṁ arahanto pāṇātipātaṁ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampī viharanti; |
'As long as they live, arahants abstain from the destruction of life, are restrained from the destruction of life, have laid down the rod, have laid down the sword, are conscientious, merciful, and dwell compassionate for the welfare of all living beings; |
ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharāmi. |
I too today for this night and day abstain from the destruction of life, am restrained from the destruction of life, have laid down the rod, have laid down the sword, am conscientious, merciful, and dwell compassionate for the welfare of all living beings. |
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. |
By this factor too I imitate the arahants, and my uposatha will be observed. |
Yāvajīvaṁ arahanto adinnādānaṁ pahāya adinnādānā paṭiviratā dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharanti; |
As long as they live, arahants abstain from taking what is not given, are restrained from taking what is not given, take only what is given, expect only what is given, dwell with a self that has become pure by not stealing; |
ahampajja imañca rattiṁ imañca divasaṁ adinnādānaṁ pahāya adinnādānā paṭivirato dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharāmi. |
I too today for this night and day abstain from taking what is not given, am restrained from taking what is not given, take only what is given, expect only what is given, dwell with a self that has become pure by not stealing. |
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. |
By this factor too I imitate the arahants, and my uposatha will be observed. |
Yāvajīvaṁ arahanto abrahmacariyaṁ pahāya brahmacārī ārācārī viratā methunā gāmadhammā; |
As long as they live, arahants abstain from unchastity, are celibate, living apart, abstaining from sexual intercourse, the village practice; |
ahampajja imañca rattiṁ imañca divasaṁ abrahmacariyaṁ pahāya brahmacārī ārācārī virato methunā gāmadhammā. |
I too today for this night and day abstain from unchastity, am celibate, living apart, abstaining from sexual intercourse, the village practice. |
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. |
By this factor too I imitate the arahants, and my uposatha will be observed. |
Yāvajīvaṁ arahanto musāvādaṁ pahāya musāvādā paṭiviratā saccavādī saccasandhā thetā paccayikā avisaṁvādakā lokassa; |
As long as they live, arahants abstain from false speech, are restrained from false speech, speak truth, are truth-speakers, reliable, trustworthy, not deceiving the world; |
ahampajja imañca rattiṁ imañca divasaṁ musāvādaṁ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. |
I too today for this night and day abstain from false speech, am restrained from false speech, speak truth, am a truth-speaker, reliable, trustworthy, not deceiving the world. |
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. |
By this factor too I imitate the arahants, and my uposatha will be observed. |
Yāvajīvaṁ arahanto surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratā; |
As long as they live, arahants abstain from wine, liquor, and intoxicants that cause heedlessness, are restrained from wine, liquor, and intoxicants that cause heedlessness; |
ahampajja imañca rattiṁ imañca divasaṁ surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭivirato. |
I too today for this night and day abstain from wine, liquor, and intoxicants that cause heedlessness, am restrained from wine, liquor, and intoxicants that cause heedlessness. |
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. |
By this factor too I imitate the arahants, and my uposatha will be observed. |
Yāvajīvaṁ arahanto ekabhattikā rattūparatā viratā vikālabhojanā; |
As long as they live, arahants eat one meal a day, abstain at night, refrain from eating at the wrong time; |
ahampajja imañca rattiṁ imañca divasaṁ ekabhattiko rattūparato virato vikālabhojanā. |
I too today for this night and day eat one meal a day, abstain at night, refrain from eating at the wrong time. |
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. |
By this factor too I imitate the arahants, and my uposatha will be observed. |
Yāvajīvaṁ arahanto naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭiviratā; |
As long as they live, arahants abstain from dancing, singing, music, watching shows, wearing garlands, using perfumes, and adorning themselves with cosmetics and ornaments; |
ahampajja imañca rattiṁ imañca divasaṁ naccagītavāditavisūkadassanamālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato. |
I too today for this night and day abstain from dancing, singing, music, watching shows, wearing garlands, using perfumes, and adorning myself with cosmetics and ornaments. |
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissati. |
By this factor too I imitate the arahants, and my uposatha will be observed. |
Yāvajīvaṁ arahanto uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṁ kappenti mañcake vā tiṇasanthārake vā; |
As long as they live, arahants abstain from high and large beds, are restrained from high and large beds, use low beds, either a couch or a spread of grass; |
ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi mañcake vā tiṇasanthārake vā. |
I too today for this night and day abstain from high and large beds, am restrained from high and large beds, use a low bed, either a couch or a spread of grass. |
Imināpi aṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. |
By this factor too I imitate the arahants, and my uposatha will be observed.' |
Evaṁ kho, visākhe, ariyuposatho hoti. |
Thus, Visākhā, is the noble uposatha. |
Evaṁ upavuttho kho, visākhe, ariyuposatho mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro. |
When the noble uposatha is observed in this way, Visākhā, it is of great fruit, great benefit, great brilliance, great radiance. |
Kīvamahapphalo hoti kīvamahānisaṁso kīvamahājutiko kīvamahāvipphāro? |
How great is its fruit, how great its benefit, how great its brilliance, how great its radiance? |
Seyyathāpi, visākhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ— |
Suppose, Visākhā, someone were to exercise sovereign rule over these sixteen great countries rich in the seven treasures, that is to say— |
aṅgānaṁ, magadhānaṁ, kāsīnaṁ, kosalānaṁ, vajjīnaṁ, mallānaṁ, cetīnaṁ, vaṅgānaṁ, kurūnaṁ, pañcālānaṁ, macchānaṁ, sūrasenānaṁ, assakānaṁ, avantīnaṁ, gandhārānaṁ, kambojānaṁ, aṭṭhaṅgasamannāgatassa uposathassa etaṁ kalaṁ nāgghati soḷasiṁ. |
the Aṅgas, Magadhans, Kāsīs, Kosalans, Vajjians, Mallas, Cetīs, Vaṅgas, Kurus, Pañcālas, Macchas, Sūrasenas, Assakas, Avantis, Gandhārans, Kambojans, such sovereignty would not be worth a sixteenth part of the uposatha endowed with eight factors. |
Taṁ kissa hetu? |
For what reason? |
Kapaṇaṁ, visākhe, mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya. |
Wretched, Visākhā, is human kingship compared to divine happiness. |
Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṁ devānaṁ eso eko rattindivo. |
What are fifty human years, Visākhā, that is one day and night for the devas of the Four Great Kings. |
Tāya rattiyā tiṁsarattiyo māso. |
Thirty such days and nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Twelve such months make a year. |
Tena saṁvaccharena dibbāni pañca vassasatāni cātumahārājikānaṁ devānaṁ āyuppamāṇaṁ. |
By such years, five hundred divine years is the lifespan of the devas of the Four Great Kings. |
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, Visākhā, that some woman or man, having observed the uposatha endowed with eight factors, with the breakup of the body, after death, might be reborn in the company of the devas of the Four Great Kings. |
Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: |
It was with reference to this, Visākhā, that it was said: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
'Wretched is human kingship compared to divine happiness.' |
Yaṁ, visākhe, mānusakaṁ vassasataṁ, tāvatiṁsānaṁ devānaṁ eso eko rattindivo. |
What is one hundred human years, Visākhā, that is one day and night for the devas of the Thirty-three. |
Tāya rattiyā tiṁsarattiyo māso. |
Thirty such days and nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Twelve such months make a year. |
Tena saṁvaccharena dibbaṁ vassasahassaṁ tāvatiṁsānaṁ devānaṁ āyuppamāṇaṁ. |
By such years, one thousand divine years is the lifespan of the devas of the Thirty-three. |
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, Visākhā, that some woman or man, having observed the uposatha endowed with eight factors, with the breakup of the body, after death, might be reborn in the company of the devas of the Thirty-three. |
Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: |
It was with reference to this, Visākhā, that it was said: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
'Wretched is human kingship compared to divine happiness.' |
Yāni, visākhe, mānusakāni dve vassasatāni, yāmānaṁ devānaṁ eso eko rattindivo. |
What are two hundred human years, Visākhā, that is one day and night for the Yāma devas. |
Tāya rattiyā tiṁsarattiyo māso. |
Thirty such days and nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Twelve such months make a year. |
Tena saṁvaccharena dibbāni dve vassasahassāni yāmānaṁ devānaṁ āyuppamāṇaṁ. |
By such years, two thousand divine years is the lifespan of the Yāma devas. |
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā yāmānaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, Visākhā, that some woman or man, having observed the uposatha endowed with eight factors, with the breakup of the body, after death, might be reborn in the company of the Yāma devas. |
Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: |
It was with reference to this, Visākhā, that it was said: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
'Wretched is human kingship compared to divine happiness.' |
Yāni, visākhe, mānusakāni cattāri vassasatāni, tusitānaṁ devānaṁ eso eko rattindivo. |
What are four hundred human years, Visākhā, that is one day and night for the Tusita devas. |
Tāya rattiyā tiṁsarattiyo māso. |
Thirty such days and nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Twelve such months make a year. |
Tena saṁvaccharena dibbāni cattāri vassasahassāni tusitānaṁ devānaṁ āyuppamāṇaṁ. |
By such years, four thousand divine years is the lifespan of the Tusita devas. |
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tusitānaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, Visākhā, that some woman or man, having observed the uposatha endowed with eight factors, with the breakup of the body, after death, might be reborn in the company of the Tusita devas. |
Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: |
It was with reference to this, Visākhā, that it was said: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
'Wretched is human kingship compared to divine happiness.' |
Yāni, visākhe, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṁ devānaṁ eso eko rattindivo. |
What are eight hundred human years, Visākhā, that is one day and night for the devas who delight in creating. |
Tāya rattiyā tiṁsarattiyo māso. |
Thirty such days and nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Twelve such months make a year. |
Tena saṁvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṁ devānaṁ āyuppamāṇaṁ. |
By such years, eight thousand divine years is the lifespan of the devas who delight in creating. |
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, Visākhā, that some woman or man, having observed the uposatha endowed with eight factors, with the breakup of the body, after death, might be reborn in the company of the devas who delight in creating. |
Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: |
It was with reference to this, Visākhā, that it was said: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
'Wretched is human kingship compared to divine happiness.' |
Yāni, visākhe, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo. |
What are sixteen hundred human years, Visākhā, that is one day and night for the devas who control others' creations. |
Tāya rattiyā tiṁsarattiyo māso. |
Thirty such days and nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Twelve such months make a year. |
Tena saṁvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṁ devānaṁ āyuppamāṇaṁ. |
By such years, sixteen thousand divine years is the lifespan of the devas who control others' creations. |
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, Visākhā, that some woman or man, having observed the uposatha endowed with eight factors, with the breakup of the body, after death, might be reborn in the company of the devas who control others' creations. |
Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: |
It was with reference to this, Visākhā, that it was said: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāyā’ti. |
'Wretched is human kingship compared to divine happiness.' |
Pāṇaṁ na haññe na cadinnamādiye, |
Do not kill living beings nor take what is not given, |
Musā na bhāse na ca majjapo siyā; |
Do not speak falsely nor be a drinker of liquor; |
Abrahmacariyā virameyya methunā, |
Abstain from unchastity, from sexual intercourse, |
Rattiṁ na bhuñjeyya vikālabhojanaṁ. |
Do not eat at night, at the wrong time for food. |
Mālaṁ na dhāre na ca gandhamācare, |
Do not wear garlands nor use perfumes, |
Mañce chamāyaṁ va sayetha santhate; |
Sleep on a mat spread on the ground or on a couch; |
Etañhi aṭṭhaṅgikamāhuposathaṁ, |
This indeed they call the eightfold uposatha, |
Buddhena dukkhantagunā pakāsitaṁ. |
Proclaimed by the Buddha who has ended suffering. |
Cando ca suriyo ca ubho sudassanā, |
The moon and sun, both beautiful to see, |
Obhāsayaṁ anupariyanti yāvatā; |
Shining, they travel as far as they illuminate; |
Tamonudā te pana antalikkhagā, |
Those banishers of darkness traveling through the sky, |
Nabhe pabhāsanti disāvirocanā. |
Shine in space, illuminating the directions. |
Etasmiṁ yaṁ vijjati antare dhanaṁ, |
Whatever wealth exists in this interval— |
Muttā maṇi veḷuriyañca bhaddakaṁ; |
pearls, gems, fine beryl, |
Siṅgī suvaṇṇaṁ atha vāpi kañcanaṁ, |
horn-silver, gold, or refined gold, |
Yaṁ jātarūpaṁ haṭakanti vuccati. |
what is called natural gold, haṭaka— |
Aṭṭhaṅgupetassa uposathassa, |
They do not equal a sixteenth part |
Kalampi te nānubhavanti soḷasiṁ; |
Of the uposatha endowed with eight factors; |
Candappabhā tāragaṇā ca sabbe. |
All the light of moon and stars. |
Tasmā hi nārī ca naro ca sīlavā, |
Therefore indeed, virtuous women and men, |
Aṭṭhaṅgupetaṁ upavassuposathaṁ; |
Should observe the uposatha endowed with eight factors; |
Puññāni katvāna sukhudrayāni, |
Having done meritorious deeds leading to happiness, |
Aninditā saggamupenti ṭhānan”ti. |
Blameless, they go to heavenly places. |
Dasamaṁ. |
The tenth. |
Mahāvaggo sattamo. |
The seventh chapter, the Great Section. |
Tassuddānaṁ |
Its summary: |
Titthabhayañca venāgo, |
Sectarians and fear, and the bamboo, |
sarabho kesamuttiyā; |
The antelope and the hair-cutting; |
Sāḷho cāpi kathāvatthu, |
Sāḷha too and the topic for discussion, |
titthiyamūluposathoti. |
The sectarian root and uposatha. |
80 - AN3.80 Cūḷanikāsutta |
80 - AN3.80 The Shorter Account of the Atom |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Then Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. When he had sat down, Venerable Ānanda said to the Blessed One: |
“sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
"This I have heard and received directly from the Blessed One: |
‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpesī’ti. |
'Abhibhū, a disciple of the Blessed One Sikhī, while abiding in the Brahma world, made a thousand-world system resound with his voice.' |
Bhagavā pana, bhante, arahaṁ sammāsambuddho kīvatakaṁ pahoti sarena viññāpetun”ti? |
But how far, Bhante, can the Blessed One, the Arahant, the Fully Awakened One, make resound with his voice?" |
“Sāvako so, ānanda, appameyyā tathāgatā”ti. |
That disciple, Ānanda, is immeasurable compared to a Tathāgata. |
Dutiyampi kho āyasmā ānando bhagavantaṁ etadavoca: |
A second time Venerable Ānanda said to the Blessed One: |
“sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
"This I have heard and received directly from the Blessed One: |
‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpesī’ti. |
'Abhibhū, a disciple of the Blessed One Sikhī, while abiding in the Brahma world, made a thousand-world system resound with his voice.' |
Bhagavā pana, bhante, arahaṁ sammāsambuddho kīvatakaṁ pahoti sarena viññāpetun”ti? |
But how far, Bhante, can the Blessed One, the Arahant, the Fully Awakened One, make resound with his voice?" |
“Sāvako so, ānanda, appameyyā tathāgatā”ti. |
That disciple, Ānanda, is immeasurable compared to a Tathāgata. |
Tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca: |
A third time Venerable Ānanda said to the Blessed One: |
“sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
"This I have heard and received directly from the Blessed One: |
‘bhagavato, ānanda, sikhissa abhibhū nāma sāvako brahmaloke ṭhito sahassilokadhātuṁ sarena viññāpesī’ti. |
'Abhibhū, a disciple of the Blessed One Sikhī, while abiding in the Brahma world, made a thousand-world system resound with his voice.' |
Bhagavā pana, bhante, arahaṁ sammāsambuddho kīvatakaṁ pahoti sarena viññāpetun”ti? |
But how far, Bhante, can the Blessed One, the Arahant, the Fully Awakened One, make resound with his voice?" |
“Sutā te, ānanda, sahassī cūḷanikā lokadhātū”ti? |
Have you heard, Ānanda, of the thousand-world system, the **cūḷanikā**? |
“Etassa, bhagavā, kālo; etassa, sugata, kālo, |
"Now is the time, Blessed One! Now is the time, Fortunate One! |
yaṁ bhagavā bhāseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. |
Let the Blessed One speak. Having heard the Blessed One, the bhikkhus will remember it." |
“Tenahānanda, suṇāhi sādhukaṁ manasi karohi, bhāsissāmī”ti. |
Then, Ānanda, listen and pay close attention; I shall speak. |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
"Yes, Bhante," Venerable Ānanda replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Yāvatā, ānanda, candimasūriyā pariharanti, disā bhanti virocanā, tāva sahassadhā loko. |
"As far, Ānanda, as the moon and sun revolve, illuminating the directions, so far extends a **thousandfold world system**. |
Tasmiṁ sahassadhā loke sahassaṁ candānaṁ, sahassaṁ sūriyānaṁ, sahassaṁ sinerupabbatarājānaṁ, sahassaṁ jambudīpānaṁ, sahassaṁ aparagoyānānaṁ, sahassaṁ uttarakurūnaṁ, sahassaṁ pubbavidehānaṁ, cattāri mahāsamuddasahassāni, cattāri mahārājasahassāni, sahassaṁ cātumahārājikānaṁ, sahassaṁ tāvatiṁsānaṁ, sahassaṁ yāmānaṁ, sahassaṁ tusitānaṁ, sahassaṁ nimmānaratīnaṁ, sahassaṁ paranimmitavasavattīnaṁ, sahassaṁ brahmalokānaṁ— |
In that thousandfold world system there are a thousand moons, a thousand suns, a thousand kings of mountains, Sineru, a thousand Jambudīpas, a thousand Aparagoyānas, a thousand Uttarakurus, a thousand Pubbavidehas, four thousand great oceans, four thousand Great Kings, a thousand Cātumahārājika worlds, a thousand Tāvatiṁsa worlds, a thousand Yāma worlds, a thousand Tusita worlds, a thousand Nimmānaratī worlds, a thousand Paranimmitavasavattī worlds, a thousand Brahma worlds— |
ayaṁ vuccatānanda, sahassī cūḷanikā lokadhātu. |
this, Ānanda, is called a **thousandfold minor world system (cūḷanikā lokadhātu)**. |
Yāvatānanda, sahassī cūḷanikā lokadhātu tāva sahassadhā loko. |
As far, Ānanda, as a thousandfold minor world system extends, so far extends a thousandfold world system. |
Ayaṁ vuccatānanda, dvisahassī majjhimikā lokadhātu. |
This, Ānanda, is called a **twice-thousand middling world system (dvisahassī majjhimikā lokadhātu)**. |
Yāvatānanda, dvisahassī majjhimikā lokadhātu tāva sahassadhā loko. |
As far, Ānanda, as a twice-thousand middling world system extends, so far extends a thousandfold world system. |
Ayaṁ vuccatānanda, tisahassī mahāsahassī lokadhātu. |
This, Ānanda, is called a **trice-thousand great-thousand world system (tisahassī mahāsahassī lokadhātu)**. |
Ākaṅkhamāno, ānanda, tathāgato tisahassimahāsahassilokadhātuṁ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti. |
If a Tathāgata wishes, Ānanda, he could make the trice-thousand great-thousand world system resound with his voice, as far as he wishes." |
“Yathā kathaṁ pana, bhante, bhagavā tisahassimahāsahassilokadhātuṁ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti? |
But how, Bhante, could the Blessed One make the trice-thousand great-thousand world system resound with his voice, as far as he wishes? |
“Idhānanda, tathāgato tisahassimahāsahassilokadhātuṁ obhāsena phareyya. |
"Here, Ānanda, a Tathāgata would pervade the trice-thousand great-thousand world system with a radiance. |
Yadā te sattā taṁ ālokaṁ sañjāneyyuṁ, atha tathāgato ghosaṁ kareyya saddamanussāveyya. |
When those beings perceive that light, then the Tathāgata would make a sound, would make his voice heard. |
Evaṁ kho, ānanda, tathāgato tisahassimahāsahassilokadhātuṁ sarena viññāpeyya, yāvatā pana ākaṅkheyyā”ti. |
It is in this way, Ānanda, that a Tathāgata could make the trice-thousand great-thousand world system resound with his voice, as far as he wishes." |
Evaṁ vutte, āyasmā ānando āyasmantaṁ udāyiṁ etadavoca: |
When this was said, Venerable Ānanda said to Venerable Udāyī: |
“lābhā vata me, suladdhaṁ vata me, |
"Truly, I have gained, truly, I have obtained, |
yassa me satthā evaṁmahiddhiko evaṁmahānubhāvo”ti. |
since my Teacher is so mighty, so powerful!" |
Evaṁ vutte, āyasmā udāyī āyasmantaṁ ānandaṁ etadavoca: |
When this was said, Venerable Udāyī said to Venerable Ānanda: |
“kiṁ tuyhettha, āvuso ānanda, yadi te satthā evaṁmahiddhiko evaṁmahānubhāvo”ti? |
What is there for you, friend Ānanda, if your Teacher is so mighty, so powerful? |
Evaṁ vutte, bhagavā āyasmantaṁ udāyiṁ etadavoca: |
When this was said, the Blessed One said to Venerable Udāyī: |
“mā hevaṁ, udāyi, mā hevaṁ, udāyi. |
"Don't say that, Udāyī! Don't say that, Udāyī! |
Sace, udāyi, ānando avītarāgo kālaṁ kareyya, tena cittappasādena sattakkhattuṁ devesu devarajjaṁ kāreyya, sattakkhattuṁ imasmiṁyeva jambudīpe mahārajjaṁ kāreyya. |
If, Udāyī, Ānanda were to die without abandoning lust, by that clarity of mind he would rule as king of the gods seven times, and rule as a great king in this very Jambudīpa seven times. |
Api ca, udāyi, ānando diṭṭheva dhamme parinibbāyissatī”ti. |
But, Udāyī, Ānanda will attain final Nibbāna in this very life." |
Dasamaṁ. |
The tenth. |
Ānandavaggo tatiyo. |
The Chapter on Ānanda, the third. |
Tassuddānaṁ |
The summary of this: |
Channo ājīvako sakko, |
Channa, the Ājīvaka, the Sakyan, |
nigaṇṭho ca nivesako; |
the Nigaṇṭha and the settler; |
Duve bhavā sīlabbataṁ, |
Two existences, the practice of precepts, |
gandhajātañca cūḷanīti. |
the perfume and the atom. |
91 - AN3.91 Saṅkavāsutta |
91 - AN3.91 The Discourse at Saṅkavā |
Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena saṅkavā nāma kosalānaṁ nigamo tadavasari. |
On one occasion the Blessed One, while wandering on tour among the Kosalans with a large Saṅgha of bhikkhus, arrived at a Kosalan town called Saṅkavā. |
Tatra sudaṁ bhagavā saṅkavāyaṁ viharati. |
There the Blessed One dwelled at Saṅkavā. |
Tena kho pana samayena kassapagotto nāma bhikkhu saṅkavāyaṁ āvāsiko hoti. |
Now at that time, a bhikkhu named Kassapagotta was residing at Saṅkavā. |
Tatra sudaṁ bhagavā sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandasseti samādapeti samuttejeti sampahaṁseti. |
There the Blessed One instructed, exhorted, inspired, and gladdened the bhikkhus with a Dhamma talk connected with training rules. |
Atha kho kassapagottassa bhikkhuno bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: |
Then, as the Blessed One was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with training rules, the bhikkhu Kassapagotta felt dissatisfaction and resentment: |
“adhisallikhatevāyaṁ samaṇo”ti. |
This ascetic just keeps on preaching discipline! |
Atha kho bhagavā saṅkavāyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. |
Then the Blessed One, having dwelled at Saṅkavā for as long as he wished, set out on tour towards Rājagaha. |
Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. |
Wandering by stages, he arrived at Rājagaha. |
Tatra sudaṁ bhagavā rājagahe viharati. |
There the Blessed One dwelled at Rājagaha. |
Atha kho kassapagottassa bhikkhuno acirapakkantassa bhagavato ahudeva kukkuccaṁ ahu vippaṭisāro: |
Then, not long after the Blessed One had departed, the bhikkhu Kassapagotta felt remorse and regret: |
“alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; |
"It was a loss for me, it was no gain for me; it was ill-gained for me, it was not well-gained for me; |
yassa me bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: |
that when the Blessed One was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with training rules, I felt dissatisfaction and resentment: |
‘adhisallikhatevāyaṁ samaṇo’ti. |
'This ascetic just keeps on preaching discipline!' |
Yannūnāhaṁ yena bhagavā tenupasaṅkameyyaṁ; upasaṅkamitvā bhagavato santike accayaṁ accayato deseyyan”ti. |
What if I were to approach the Blessed One; and having approached, were to confess my transgression to the Blessed One as a transgression?" |
Atha kho kassapagotto bhikkhu senāsanaṁ saṁsāmetvā pattacīvaramādāya yena rājagahaṁ tena pakkāmi. |
Then the bhikkhu Kassapagotta put his lodging in order, took his bowl and robe, and set out towards Rājagaha. |
Anupubbena yena rājagahaṁ yena gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kassapagotto bhikkhu bhagavantaṁ etadavoca: |
Wandering by stages, he arrived at Rājagaha, at Mount Gijjhakūṭa, where the Blessed One was dwelling. Having approached the Blessed One, he paid homage to him and sat down to one side. When he had sat down, the bhikkhu Kassapagotta said to the Blessed One: |
“Ekamidaṁ, bhante, samayaṁ bhagavā saṅkavāyaṁ viharati, saṅkavā nāma kosalānaṁ nigamo. |
"On one occasion, Bhante, the Blessed One was dwelling in Saṅkavā, a Kosalan town called Saṅkavā. |
Tatra, bhante, bhagavā sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassesi samādapesi samuttejesi sampahaṁsesi. |
There, Bhante, the Blessed One instructed, exhorted, inspired, and gladdened the bhikkhus with a Dhamma talk connected with training rules. |
Tassa mayhaṁ bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: |
As the Blessed One was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with training rules, I felt dissatisfaction and resentment: |
‘adhisallikhatevāyaṁ samaṇo’ti. |
'This ascetic just keeps on preaching discipline!' |
Atha kho bhagavā saṅkavāyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. (…) |
Then the Blessed One, having dwelled at Saṅkavā for as long as he wished, set out on tour towards Rājagaha. (...) |
Tassa mayhaṁ, bhante, acirapakkantassa bhagavato ahudeva kukkuccaṁ ahu vippaṭisāro: |
Then, Bhante, not long after the Blessed One had departed, I felt remorse and regret: |
‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; |
'It was a loss for me, it was no gain for me; it was ill-gained for me, it was not well-gained for me; |
yassa me bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: |
that when the Blessed One was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with training rules, I felt dissatisfaction and resentment: |
“adhisallikhatevāyaṁ samaṇo”ti. |
This ascetic just keeps on preaching discipline! |
Yannūnāhaṁ yena bhagavā tenupasaṅkameyyaṁ; upasaṅkamitvā bhagavato santike accayaṁ accayato deseyyan’ti. |
What if I were to approach the Blessed One; and having approached, were to confess my transgression to the Blessed One as a transgression?' |
Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ yassa me bhagavati sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: |
A transgression has overcome me, Bhante, like a fool, like a deluded one, like an unwholesome one, that when the Blessed One was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with training rules, I felt dissatisfaction and resentment: |
‘adhisallikhatevāyaṁ samaṇo’ti. |
'This ascetic just keeps on preaching discipline!' |
Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu, āyatiṁ saṁvarāyā”ti. |
May the Blessed One, Bhante, accept my transgression as a transgression for future restraint." |
“Taggha taṁ, kassapa, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yassa te mayi sikkhāpadapaṭisaṁyuttāya dhammiyā kathāya bhikkhū sandassente samādapente samuttejente sampahaṁsente ahudeva akkhanti ahu appaccayo: |
"Truly, Kassapa, a transgression has overcome you like a fool, like a deluded one, like an unwholesome one, that when I was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with training rules, you felt dissatisfaction and resentment: |
‘adhisallikhatevāyaṁ samaṇo’ti. |
'This ascetic just keeps on preaching discipline!' |
Yato ca kho tvaṁ, kassapa, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. |
But since you, Kassapa, see your transgression as a transgression and make amends in accordance with the Dhamma, we accept it from you. |
Vuddhihesā, kassapa, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjati. |
For it is a growth in the Noble One's Discipline for one who sees a transgression as a transgression, makes amends in accordance with the Dhamma, and undertakes future restraint. |
Thero cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, therassa bhikkhuno na vaṇṇaṁ bhaṇāmi. |
Even if, Kassapa, a bhikkhu is an elder, but he is not keen on training, nor a praiser of undertaking training, and he does not encourage other bhikkhus who are not keen on training to train, and he does not praise other bhikkhus who are keen on training with true, factual, timely praise, I do not praise such an elder bhikkhu, Kassapa. |
Taṁ kissa hetu? |
What is the reason for this? |
Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāyāti. |
If the Teacher praises him, other bhikkhus would associate with him; those who associate with him would follow his example; and for those who follow his example, it would be for their harm and suffering for a long time. |
Tasmāhaṁ, kassapa, evarūpassa therassa bhikkhuno na vaṇṇaṁ bhaṇāmi. |
Therefore, Kassapa, I do not praise such an elder bhikkhu. |
Majjhimo cepi, kassapa, bhikkhu hoti …pe… |
Even if, Kassapa, a bhikkhu is of middle standing... |
navo cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, navassa bhikkhuno na vaṇṇaṁ bhaṇāmi. |
Even if, Kassapa, a bhikkhu is newly ordained, but he is not keen on training, nor a praiser of undertaking training, and he does not encourage other bhikkhus who are not keen on training to train, and he does not praise other bhikkhus who are keen on training with true, factual, timely praise, I do not praise such a newly ordained bhikkhu, Kassapa. |
Taṁ kissa hetu? |
What is the reason for this? |
Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāyāti. |
If the Teacher praises him, other bhikkhus would associate with him; those who associate with him would follow his example; and for those who follow his example, it would be for their harm and suffering for a long time. |
Tasmāhaṁ, kassapa, evarūpassa navassa bhikkhuno na vaṇṇaṁ bhaṇāmi. |
Therefore, Kassapa, I do not praise such a newly ordained bhikkhu. |
Thero cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, therassa bhikkhuno vaṇṇaṁ bhaṇāmi. |
But if, Kassapa, an elder bhikkhu is keen on training, a praiser of undertaking training, and he encourages other bhikkhus who are not keen on training to train, and he praises other bhikkhus who are keen on training with true, factual, timely praise, I praise such an elder bhikkhu, Kassapa. |
Taṁ kissa hetu? |
What is the reason for this? |
Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ hitāya sukhāyāti. |
If the Teacher praises him, other bhikkhus would associate with him; those who associate with him would follow his example; and for those who follow his example, it would be for their welfare and happiness for a long time. |
Tasmāhaṁ, kassapa, evarūpassa therassa bhikkhuno vaṇṇaṁ bhaṇāmi. |
Therefore, Kassapa, I praise such an elder bhikkhu. |
Majjhimo cepi, kassapa, bhikkhu hoti sikkhākāmo …pe… |
Even if, Kassapa, a bhikkhu is of middle standing... |
navo cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, navassa bhikkhuno vaṇṇaṁ bhaṇāmi. |
Even if, Kassapa, a bhikkhu is newly ordained, keen on training, a praiser of undertaking training, and he encourages other bhikkhus who are not keen on training to train, and he praises other bhikkhus who are keen on training with true, factual, timely praise, I praise such a newly ordained bhikkhu, Kassapa. |
Taṁ kissa hetu? |
What is the reason for this? |
Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ hitāya sukhāyāti. |
If the Teacher praises him, other bhikkhus would associate with him; those who associate with him would follow his example; and for those who follow his example, it would be for their welfare and happiness for a long time. |
Tasmāhaṁ, kassapa, evarūpassa navassa bhikkhuno vaṇṇaṁ bhaṇāmī”ti. |
Therefore, Kassapa, I praise such a newly ordained bhikkhu." |
Ekādasamaṁ. |
The eleventh. |
Samaṇavaggo catuttho. |
The Chapter of Ascetics, the fourth. |
Tassuddānaṁ |
The summary of this: |
Samaṇo gadrabho khettaṁ, |
The ascetic, the donkey, the field, |
vajjiputto ca sekkhakaṁ; |
the Vajjī son and the trainee; |
Tayo ca sikkhanā vuttā, |
Three trainings are stated, |
dve sikkhā saṅkavāya cāti. |
two trainings and at Saṅkavā. |
99 - AN3.99 Potthakasutta |
99 - AN3.99 The Discourse on the Linen Cloth |
“Navopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; |
"Bhikkhus, a new linen cloth is unsightly, unpleasant to the touch, and of little value; |
majjhimopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca; |
a middling linen cloth is unsightly, unpleasant to the touch, and of little value; |
jiṇṇopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca. |
an old linen cloth is unsightly, unpleasant to the touch, and of little value. |
Jiṇṇampi, bhikkhave, potthakaṁ ukkhaliparimajjanaṁ vā karonti saṅkārakūṭe vā naṁ chaḍḍenti. |
Even an old linen cloth, bhikkhus, people use for wiping pots or throw it on a rubbish heap. |
Evamevaṁ kho, bhikkhave, navo cepi bhikkhu hoti dussīlo pāpadhammo. |
In the same way, bhikkhus, if a bhikkhu is newly ordained, unvirtuous, of bad character. |
Idamassa dubbaṇṇatāya vadāmi. |
I declare this to be his unsightliness. |
Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that linen cloth, bhikkhus, is unsightly, so I declare this person to be. |
Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ ahitāya dukkhāya. |
Those who associate with him, attend upon him, or emulate him, it will be for their harm and suffering for a long time. |
Idamassa dukkhasamphassatāya vadāmi. |
I declare this to be his unpleasantness to the touch. |
Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that linen cloth, bhikkhus, is unpleasant to the touch, so I declare this person to be. |
Yesaṁ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, tesaṁ taṁ na mahapphalaṁ hoti na mahānisaṁsaṁ. |
Those from whom he accepts robes, alms-food, lodging, or requisites for the sick, it will not be of great fruit or great benefit for them. |
Idamassa appagghatāya vadāmi. |
I declare this to be his little value. |
Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that linen cloth, bhikkhus, is of little value, so I declare this person to be. |
Majjhimo cepi, bhikkhave, bhikkhu hoti …pe… |
Even if, bhikkhus, a bhikkhu is of middle standing... |
thero cepi, bhikkhave, bhikkhu hoti dussīlo pāpadhammo, idamassa dubbaṇṇatāya vadāmi. |
Even if, bhikkhus, an elder bhikkhu is unvirtuous, of bad character, I declare this to be his unsightliness. |
Seyyathāpi so, bhikkhave, potthako dubbaṇṇo tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that linen cloth, bhikkhus, is unsightly, so I declare this person to be. |
Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ ahitāya dukkhāya. |
Those who associate with him, attend upon him, or emulate him, it will be for their harm and suffering for a long time. |
Idamassa dukkhasamphassatāya vadāmi. |
I declare this to be his unpleasantness to the touch. |
Seyyathāpi so, bhikkhave, potthako dukkhasamphasso tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that linen cloth, bhikkhus, is unpleasant to the touch, so I declare this person to be. |
Yesaṁ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, tesaṁ taṁ na mahapphalaṁ hoti na mahānisaṁsaṁ. |
Those from whom he accepts robes, alms-food, lodging, or requisites for the sick, it will not be of great fruit or great benefit for them. |
Idamassa appagghatāya vadāmi. |
I declare this to be his little value. |
Seyyathāpi so, bhikkhave, potthako appaggho tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that linen cloth, bhikkhus, is of little value, so I declare this person to be. |
Evarūpo cāyaṁ, bhikkhave, thero bhikkhu saṅghamajjhe bhaṇati. |
And if such an elder bhikkhu, bhikkhus, speaks in the midst of the Saṅgha. |
Tamenaṁ bhikkhū evamāhaṁsu: |
Then the bhikkhus say to him: |
‘kiṁ nu kho tuyhaṁ bālassa abyattassa bhaṇitena, |
'Why do you, a foolish, ignorant one, speak? |
tvampi nāma bhaṇitabbaṁ maññasī’ti. |
Do you imagine that you too should speak?' |
So kupito anattamano tathārūpiṁ vācaṁ nicchāreti yathārūpāya vācāya saṅgho taṁ ukkhipati, saṅkārakūṭeva naṁ potthakaṁ. |
He, being angry and displeased, utters such speech that by such speech the Saṅgha expels him, like that linen cloth on a rubbish heap. |
Navampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; majjhimampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca; jiṇṇampi, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantañceva hoti sukhasamphassañca mahagghañca. |
Bhikkhus, a new Kāsi cloth is beautiful, pleasant to the touch, and of great value; a middling Kāsi cloth is beautiful, pleasant to the touch, and of great value; an old Kāsi cloth is beautiful, pleasant to the touch, and of great value. |
Jiṇṇampi, bhikkhave, kāsikaṁ vatthaṁ ratanapaliveṭhanaṁ vā karoti gandhakaraṇḍake vā naṁ pakkhipanti. |
Even an old Kāsi cloth, bhikkhus, people use for wrapping jewels or place it in a perfume box. |
Evamevaṁ kho, bhikkhave, navo cepi bhikkhu hoti sīlavā kalyāṇadhammo, idamassa suvaṇṇatāya vadāmi. |
In the same way, bhikkhus, if a bhikkhu is newly ordained, virtuous, of good character, I declare this to be his beauty. |
Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ vaṇṇavantaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that Kāsi cloth, bhikkhus, is beautiful, so I declare this person to be. |
Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ hitāya sukhāya. |
Those who associate with him, attend upon him, or emulate him, it will be for their welfare and happiness for a long time. |
Idamassa sukhasamphassatāya vadāmi. |
I declare this to be his pleasantness to the touch. |
Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ sukhasamphassaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that Kāsi cloth, bhikkhus, is pleasant to the touch, so I declare this person to be. |
Yesaṁ kho pana so paṭiggaṇhāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, tesaṁ taṁ mahapphalaṁ hoti mahānisaṁsaṁ. |
Those from whom he accepts robes, alms-food, lodging, or requisites for the sick, it will be of great fruit and great benefit for them. |
Idamassa mahagghatāya vadāmi. |
I declare this to be his great value. |
Seyyathāpi taṁ, bhikkhave, kāsikaṁ vatthaṁ mahagghaṁ tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that Kāsi cloth, bhikkhus, is of great value, so I declare this person to be. |
Majjhimo cepi, bhikkhave, bhikkhu hoti …pe… |
Even if, bhikkhus, a bhikkhu is of middle standing... |
thero cepi, bhikkhave, bhikkhu hoti …pe… puggalaṁ vadāmi. |
Even if, bhikkhus, an elder bhikkhu is... I declare this person to be. |
Evarūpo cāyaṁ, bhikkhave, thero bhikkhu saṅghamajjhe bhaṇati. |
And if such an elder bhikkhu, bhikkhus, speaks in the midst of the Saṅgha. |
Tamenaṁ bhikkhū evamāhaṁsu: |
Then the bhikkhus say to him: |
‘appasaddā āyasmanto hotha, thero bhikkhu dhammañca vinayañca bhaṇatī’ti. |
'Be quiet, Venerable sirs! The elder bhikkhu is speaking Dhamma and Discipline.' |
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: |
Therefore, bhikkhus, you should train yourselves thus: |
‘kāsikavatthūpamā bhavissāma, na potthakūpamā’ti. |
'We will be like the Kāsi cloth, not like the linen cloth.' |
Evañhi vo, bhikkhave, sikkhitabban”ti. |
That's how, bhikkhus, you should train yourselves." |
Aṭṭhamaṁ. |
The eighth. |
100 - AN3.100 Loṇakapallasutta |
100 - AN3.100 The Discourse on the Salt-Cellar |
“Yo, bhikkhave, evaṁ vadeyya: |
"Bhikkhus, if anyone were to say: |
‘yathā yathāyaṁ puriso kammaṁ karoti tathā tathā taṁ paṭisaṁvediyatī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya. |
'As this person performs kamma, so does he experience its retribution,' in that case, bhikkhus, there is no holy life, and no opportunity is discerned for the complete ending of suffering. |
Yo ca kho, bhikkhave, evaṁ vadeyya: |
But if anyone were to say: |
‘yathā yathā vedanīyaṁ ayaṁ puriso kammaṁ karoti tathā tathāssa vipākaṁ paṭisaṁvediyatī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāya. |
'As this person performs kamma that is experienced as feeling, so does he experience its ripening,' in that case, bhikkhus, there is a holy life, and opportunity is discerned for the complete ending of suffering. |
Idha, bhikkhave, ekaccassa puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti. |
Here, bhikkhus, for a certain individual, even a small evil deed done may lead him to hell. |
Idha pana, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
But here, bhikkhus, for a certain individual, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Kathaṁrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti? |
How is it, bhikkhus, that for a certain individual, even a small evil deed done may lead him to hell? |
Idha pana, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. |
Here, bhikkhus, a certain individual has not developed his body, has not developed his virtue, has not developed his mind, has not developed his wisdom, is small, of small self, dwelling in a small amount of suffering. |
Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti. |
For such an individual, bhikkhus, even a small evil deed done may lead him to hell. |
Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva? |
How is it, bhikkhus, that for a certain individual, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more? |
Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. |
Here, bhikkhus, a certain individual has developed his body, has developed his virtue, has developed his mind, has developed his wisdom, is not small, is of great self, dwelling in a measureless abiding. |
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
For such an individual, bhikkhus, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Seyyathāpi, bhikkhave, puriso loṇakapallaṁ paritte udakamallake pakkhipeyya. |
Bhikkhus, suppose a man were to throw a lump of salt into a small cup of water. |
Taṁ kiṁ maññatha, bhikkhave, |
What do you think, bhikkhus, |
api nu taṁ parittaṁ udakaṁ amunā loṇakapallena loṇaṁ assa apeyyan”ti? |
would that small amount of water become salty and undrinkable because of that lump of salt?" |
“Evaṁ, bhante”. |
Yes, Bhante. |
“Taṁ kissa hetu”? |
For what reason? |
“Aduñhi, bhante, parittaṁ udakakapallake udakaṁ, taṁ amunā loṇakapallena loṇaṁ assa apeyyan”ti. |
Because, Bhante, the water in that small cup is indeed little, so it would become salty and undrinkable because of that lump of salt. |
“Seyyathāpi, bhikkhave, puriso loṇakapallakaṁ gaṅgāya nadiyā pakkhipeyya. |
"Bhikkhus, suppose a man were to throw a lump of salt into the river Gaṅgā. |
Taṁ kiṁ maññatha, bhikkhave, |
What do you think, bhikkhus, |
api nu sā gaṅgā nadī amunā loṇakapallena loṇaṁ assa apeyyā”ti? |
would that river Gaṅgā become salty and undrinkable because of that lump of salt?" |
“No hetaṁ, bhante”. |
No, Bhante. |
“Taṁ kissa hetu”? |
For what reason? |
“Asu hi, bhante, gaṅgāya nadiyā mahā udakakkhandho so amunā loṇakapallena loṇo na assa apeyyo”ti. |
Because, Bhante, the mass of water in the river Gaṅgā is vast, so it would not become salty and undrinkable because of that lump of salt. |
“Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti. |
"In the same way, bhikkhus, here for a certain individual, even a small evil deed done may lead him to hell. |
Idha, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
But here, bhikkhus, for a certain individual, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Kathaṁrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti? |
How is it, bhikkhus, that for a certain individual, even a small evil deed done may lead him to hell? |
Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. |
Here, bhikkhus, a certain individual has not developed his body, has not developed his virtue, has not developed his mind, has not developed his wisdom, is small, of small self, dwelling in a small amount of suffering. |
Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti. |
For such an individual, bhikkhus, even a small evil deed done may lead him to hell. |
Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva? |
How is it, bhikkhus, that for a certain individual, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more? |
Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. |
Here, bhikkhus, a certain individual has developed his body, has developed his virtue, has developed his mind, has developed his wisdom, is not small, is of great self, dwelling in a measureless abiding. |
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
For such an individual, bhikkhus, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇasatenapi bandhanaṁ nigacchati. |
Here, bhikkhus, a certain individual incurs imprisonment for half a **kahāpaṇa**, incurs imprisonment for a **kahāpaṇa**, incurs imprisonment for a hundred **kahāpaṇas**. |
Idha, bhikkhave, ekacco aḍḍhakahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇasatenapi na bandhanaṁ nigacchati. |
Here, bhikkhus, a certain individual does not incur imprisonment for half a **kahāpaṇa**, does not incur imprisonment for a **kahāpaṇa**, does not incur imprisonment for a hundred **kahāpaṇas**. |
Kathaṁrūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇasatenapi bandhanaṁ nigacchati? |
How is it, bhikkhus, that a certain individual incurs imprisonment for half a **kahāpaṇa**, incurs imprisonment for a **kahāpaṇa**, incurs imprisonment for a hundred **kahāpaṇas**? |
Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo. |
Here, bhikkhus, a certain individual is poor, with little property, with little wealth. |
Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇenapi bandhanaṁ nigacchati, kahāpaṇasatenapi bandhanaṁ nigacchati. |
For such an individual, bhikkhus, he incurs imprisonment for half a **kahāpaṇa**, incurs imprisonment for a **kahāpaṇa**, incurs imprisonment for a hundred **kahāpaṇas**. |
Kathaṁrūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇasatenapi na bandhanaṁ nigacchati? |
How is it, bhikkhus, that a certain individual does not incur imprisonment for half a **kahāpaṇa**, does not incur imprisonment for a **kahāpaṇa**, does not incur imprisonment for a hundred **kahāpaṇas**? |
Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo. |
Here, bhikkhus, a certain individual is rich, with great property, with great wealth. |
Evarūpo, bhikkhave, aḍḍhakahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇenapi na bandhanaṁ nigacchati, kahāpaṇasatenapi na bandhanaṁ nigacchati. |
For such an individual, bhikkhus, he does not incur imprisonment for half a **kahāpaṇa**, does not incur imprisonment for a **kahāpaṇa**, does not incur imprisonment for a hundred **kahāpaṇas**. |
Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa appamattakaṁ pāpakammaṁ kataṁ. |
In the same way, bhikkhus, here for a certain individual, even a small evil deed done. |
Tamenaṁ nirayaṁ upaneti. |
That leads him to hell. |
Idha, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
But here, bhikkhus, for a certain individual, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Kathaṁrūpassa, bhikkhave, puggalassa appamattakaṁ pāpakammaṁ kataṁ, tamenaṁ nirayaṁ upaneti? |
How is it, bhikkhus, that for a certain individual, even a small evil deed done, leads him to hell? |
Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. |
Here, bhikkhus, a certain individual has not developed his body, has not developed his virtue, has not developed his mind, has not developed his wisdom, is small, of small self, dwelling in a small amount of suffering. |
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti. |
For such an individual, bhikkhus, the very same small evil deed done leads him to hell. |
Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva? |
How is it, bhikkhus, that for a certain individual, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more? |
Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. |
Here, bhikkhus, a certain individual has developed his body, has developed his virtue, has developed his mind, has developed his wisdom, is not small, is of great self, dwelling in a measureless abiding. |
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
For such an individual, bhikkhus, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. |
Here, bhikkhus, a certain individual has developed his body, has developed his virtue, has developed his mind, has developed his wisdom, is not small, is of great self, dwelling in a measureless abiding. |
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
For such an individual, bhikkhus, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Seyyathāpi, bhikkhave, orabbhiko vā urabbhaghātako vā appekaccaṁ urabbhaṁ adinnaṁ ādiyamānaṁ pahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ, appekaccaṁ urabbhaṁ adinnaṁ ādiyamānaṁ nappahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ. |
Just as, bhikkhus, a shepherd or a sheep-butcher can kill or bind or fine a certain sheep that takes what is not given, or do with it as he pleases; but he cannot kill or bind or fine a certain sheep that takes what is not given, or do with it as he pleases. |
Kathaṁrūpaṁ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṁ adinnaṁ ādiyamānaṁ pahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ? |
How is it, bhikkhus, that a shepherd or a sheep-butcher can kill or bind or fine a certain sheep that takes what is not given, or do with it as he pleases? |
Idha, bhikkhave, ekacco daliddo hoti appassako appabhogo. |
Here, bhikkhus, a certain individual is poor, with little property, with little wealth. |
Evarūpaṁ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṁ adinnaṁ ādiyamānaṁ pahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ. |
For such an individual, bhikkhus, a shepherd or a sheep-butcher can kill or bind or fine a sheep that takes what is not given, or do with it as he pleases. |
Kathaṁrūpaṁ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṁ adinnaṁ ādiyamānaṁ nappahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ. |
How is it, bhikkhus, that a shepherd or a sheep-butcher cannot kill or bind or fine a certain sheep that takes what is not given, or do with it as he pleases? |
Idha, bhikkhave, ekacco aḍḍho hoti mahaddhano mahābhogo rājā vā rājamahāmatto vā. |
Here, bhikkhus, a certain individual is rich, with great property, with great wealth, a king or a king's chief minister. |
Evarūpaṁ, bhikkhave, orabbhiko vā urabbhaghātako vā urabbhaṁ adinnaṁ ādiyamānaṁ nappahoti hantuṁ vā bandhituṁ vā jāpetuṁ vā yathāpaccayaṁ vā kātuṁ. |
For such an individual, bhikkhus, a shepherd or a sheep-butcher cannot kill or bind or fine a sheep that takes what is not given, or do with it as he pleases. |
Aññadatthu pañjalikova naṁ yācati: |
Rather, he humbly asks him: |
‘dehi me, mārisa, urabbhaṁ vā urabbhadhanaṁ vā’ti. |
'Please give me, good sir, the sheep or the price of the sheep.' |
Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti. |
In the same way, bhikkhus, here for a certain individual, the very same small evil deed done leads him to hell. |
Idha pana, bhikkhave, ekaccassa puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
But here, bhikkhus, for a certain individual, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Kathaṁrūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti? |
How is it, bhikkhus, that for a certain individual, even a small evil deed done, leads him to hell? |
Idha, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. |
Here, bhikkhus, a certain individual has not developed his body, has not developed his virtue, has not developed his mind, has not developed his wisdom, is small, of small self, dwelling in a small amount of suffering. |
Evarūpassa, bhikkhave, puggalassa appamattakampi pāpakammaṁ kataṁ tamenaṁ nirayaṁ upaneti. |
For such an individual, bhikkhus, even a small evil deed done leads him to hell. |
Kathaṁrūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva? |
How is it, bhikkhus, that for a certain individual, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more? |
Idha, bhikkhave, ekacco puggalo bhāvitakāyo hoti bhāvitasīlo bhāvitacitto bhāvitapañño aparitto mahatto appamāṇavihārī. |
Here, bhikkhus, a certain individual has developed his body, has developed his virtue, has developed his mind, has developed his wisdom, is not small, is of great self, dwelling in a measureless abiding. |
Evarūpassa, bhikkhave, puggalassa tādisaṁyeva appamattakaṁ pāpakammaṁ kataṁ diṭṭhadhammavedanīyaṁ hoti, nāṇupi khāyati, kiṁ bahudeva. |
For such an individual, bhikkhus, the very same small evil deed done is experienced as ripening in this very life, and it is not even noticed, let alone much more. |
Yo, bhikkhave, evaṁ vadeyya: |
If anyone, bhikkhus, were to say: |
‘yathā yathāyaṁ puriso kammaṁ karoti tathā tathā taṁ paṭisaṁvedetī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya. |
'As this person performs kamma, so does he experience its retribution,' in that case, bhikkhus, there is no holy life, and no opportunity is discerned for the complete ending of suffering. |
Yo ca kho, bhikkhave, evaṁ vadeyya: |
But if anyone were to say: |
‘yathā yathā vedanīyaṁ ayaṁ puriso kammaṁ karoti tathā tathā tassa vipākaṁ paṭisaṁvedetī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāyā”ti. |
'As this person performs kamma that is experienced as feeling, so does he experience its ripening,' in that case, bhikkhus, there is a holy life, and opportunity is discerned for the complete ending of suffering." |
Navamaṁ. |
The ninth. |
101 - AN3.101 Paṁsudhovakasutta |
101 - AN3.101 The Discourse on the Gold-Washer |
“Santi, bhikkhave, jātarūpassa oḷārikā upakkilesā paṁsuvālukā sakkharakaṭhalā. |
"Bhikkhus, there are coarse impurities in gold: dust, sand, and gravel. |
Tamenaṁ paṁsudhovako vā paṁsudhovakantevāsī vā doṇiyaṁ ākiritvā dhovati sandhovati niddhovati. |
A gold-washer or a gold-washer's apprentice pours it into a pan and washes it, rinses it, and cleanses it. |
Tasmiṁ pahīne tasmiṁ byantīkate santi jātarūpassa majjhimasahagatā upakkilesā sukhumasakkharā thūlavālukā. |
When those are removed, when those are eliminated, there are medium-sized impurities in gold: fine gravel and coarse sand. |
Tamenaṁ paṁsudhovako vā paṁsudhovakantevāsī vā dhovati sandhovati niddhovati. |
The gold-washer or a gold-washer's apprentice washes it, rinses it, and cleanses it. |
Tasmiṁ pahīne tasmiṁ byantīkate santi jātarūpassa sukhumasahagatā upakkilesā sukhumavālukā kāḷajallikā. |
When those are removed, when those are eliminated, there are fine impurities in gold: fine sand and black dust. |
Tamenaṁ paṁsudhovako vā paṁsudhovakantevāsī vā dhovati sandhovati niddhovati. |
The gold-washer or a gold-washer's apprentice washes it, rinses it, and cleanses it. |
Tasmiṁ pahīne tasmiṁ byantīkate athāparaṁ suvaṇṇasikatāvasissanti. |
When those are removed, when those are eliminated, then gold dust remains. |
Tamenaṁ suvaṇṇakāro vā suvaṇṇakārantevāsī vā jātarūpaṁ mūsāyaṁ pakkhipitvā dhamati sandhamati niddhamati. |
The goldsmith or a goldsmith's apprentice puts that gold into a crucible and blows on it, smelts it, and refines it. |
Taṁ hoti jātarūpaṁ dhantaṁ sandhantaṁ niddhantaṁ aniddhantakasāvaṁ, na ceva mudu hoti na ca kammaniyaṁ, na ca pabhassaraṁ pabhaṅgu ca, na ca sammā upeti kammāya. |
That gold, when blown, smelted, and refined, is not yet free from impurity; it is not soft, nor workable, nor radiant, but brittle, and does not properly lend itself to craftsmanship. |
Hoti so, bhikkhave, samayo yaṁ suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ dhamati sandhamati niddhamati. |
There comes a time, bhikkhus, when the goldsmith or a goldsmith's apprentice blows on that gold, smelts it, and refines it. |
Taṁ hoti jātarūpaṁ dhantaṁ sandhantaṁ niddhantaṁ niddhantakasāvaṁ, mudu ca hoti kammaniyañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya. |
That gold, when blown, smelted, and refined, is free from impurity; it is soft and workable and radiant, and not brittle, it properly lends itself to craftsmanship. |
Yassā yassā ca pilandhanavikatiyā ākaṅkhati—yadi paṭṭikāya, yadi kuṇḍalāya, yadi gīveyyake, yadi suvaṇṇamālāya—tañcassa atthaṁ anubhoti. |
For whatever kind of adornment it is desired—whether a headband, earrings, a necklace, or a golden garland—it serves that purpose. |
Evamevaṁ kho, bhikkhave, santi adhicittamanuyuttassa bhikkhuno oḷārikā upakkilesā kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti. |
In the same way, bhikkhus, there are coarse impurities in a bhikkhu devoted to the higher mind: misconduct by body, misconduct by speech, misconduct by mind. A bhikkhu who is conscious and skillful abandons, dispels, eliminates, and makes them disappear. |
Tasmiṁ pahīne tasmiṁ byantīkate santi adhicittamanuyuttassa bhikkhuno majjhimasahagatā upakkilesā kāmavitakko byāpādavitakko vihiṁsāvitakko, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti. |
When those are abandoned, when those are eliminated, there are medium-sized impurities in a bhikkhu devoted to the higher mind: sensual thoughts, thoughts of ill will, thoughts of harming. A bhikkhu who is conscious and skillful abandons, dispels, eliminates, and makes them disappear. |
Tasmiṁ pahīne tasmiṁ byantīkate santi adhicittamanuyuttassa bhikkhuno sukhumasahagatā upakkilesā ñātivitakko janapadavitakko anavaññattipaṭisaṁyutto vitakko, tamenaṁ sacetaso bhikkhu dabbajātiko pajahati vinodeti byantīkaroti anabhāvaṁ gameti. |
When those are abandoned, when those are eliminated, there are fine impurities in a bhikkhu devoted to the higher mind: thoughts connected with relatives, thoughts connected with the country, thoughts connected with being looked down upon. A bhikkhu who is conscious and skillful abandons, dispels, eliminates, and makes them disappear. |
Tasmiṁ pahīne tasmiṁ byantīkate athāparaṁ dhammavitakkāvasissanti. |
When those are abandoned, when those are eliminated, then Dhamma-related thoughts remain. |
So hoti samādhi na ceva santo na ca paṇīto nappaṭippassaddhaladdho na ekodibhāvādhigato sasaṅkhāraniggayhavāritagato. |
That concentration is neither tranquil nor refined, nor has it attained calm, nor has it attained unification of mind, it is attained with effort and suppression. |
Hoti so, bhikkhave, samayo yaṁ taṁ cittaṁ ajjhattaṁyeva santiṭṭhati sannisīdati ekodi hoti samādhiyati. |
There comes a time, bhikkhus, when that mind becomes firmly established, settled, unified, and concentrated internally. |
So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato. |
That concentration is tranquil, refined, has attained calm, has attained unification of mind, and is not attained with effort and suppression. |
Yassa yassa ca abhiññā sacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññā sacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. |
To whatever state realizable by direct knowledge he inclines the mind for direct realization, in each case he attains the ability to witness it, provided there is the sphere of faculty. |
So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāne gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ; yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, |
If he wishes: 'May I experience various kinds of supernormal power: having been one, may I become many; having been many, may I become one; may I appear and vanish; may I go unimpeded through walls, ramparts, and mountains as if through space; may I dive in and out of the earth as if in water; may I walk on water without sinking as if on earth; may I travel through space cross-legged like a winged bird; may I touch and stroke with my hand the moon and sun, so mighty and powerful; may I exercise bodily mastery even as far as the Brahma world,' |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. |
in each case he attains the ability to witness it, provided there is the sphere of faculty. |
So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ dibbe ca mānuse ca ye dūre santike cā’ti, |
If he wishes: 'May I hear with the divine ear element, purified and surpassing human, both divine and human sounds, whether distant or near,' |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. |
in each case he attains the ability to witness it, provided there is the sphere of faculty. |
So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ— |
If he wishes: 'May I understand the minds of other beings, other persons, having encompassed them with my own mind— |
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, |
may I understand a mind with lust as 'mind with lust,' |
vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ; |
or a mind without lust as 'mind without lust'; |
sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, |
may I understand a mind with hatred as 'mind with hatred,' |
vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ; |
or a mind without hatred as 'mind without hatred'; |
samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, |
may I understand a mind with delusion as 'mind with delusion,' |
vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ; |
or a mind without delusion as 'mind without delusion'; |
saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ, |
may I understand a constricted mind as 'constricted mind,' |
vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ; |
or a scattered mind as 'scattered mind'; |
mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ, |
may I understand a developed mind as 'developed mind,' |
amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ; |
or an undeveloped mind as 'undeveloped mind'; |
sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ, |
may I understand a surpassable mind as 'surpassable mind,' |
anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajāneyyaṁ; |
or an unsurpassed mind as 'unsurpassed mind'; |
samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajāneyyaṁ, |
may I understand a concentrated mind as 'concentrated mind,' |
asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajāneyyaṁ; |
or an unconcentrated mind as 'unconcentrated mind'; |
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ, |
may I understand a liberated mind as 'liberated mind,' |
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, |
or an unliberated mind as 'unliberated mind',' |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. |
in each case he attains the ability to witness it, provided there is the sphere of faculty. |
So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: “amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, |
If he wishes: 'May I recollect my manifold past abodes, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion: "There I was so-and-so by name, of such-and-such clan, of such-and-such appearance, with such-and-such food, experiencing such-and-such happiness and suffering, with such-and-such a life-span; having passed away from there, I reappeared yonder; there too I was so-and-so by name, of such-and-such clan, of such-and-such appearance, with such-and-such food, experiencing such-and-such happiness and suffering, with such-and-such a life-span; having passed away from there, I reappeared here"—thus may I recollect my manifold past abodes with their aspects and details,' |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. |
in each case he attains the ability to witness it, provided there is the sphere of faculty. |
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ: “ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti, |
If he wishes: 'May I see with the divine eye, purified and surpassing human, beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare on in accordance with their kamma: "These beings, sirs, who were endowed with misconduct by body, misconduct by speech, misconduct by mind, revilers of noble ones, holding wrong view, undertaking actions based on wrong view, with the breakup of the body, after death, have reappeared in a state of deprivation, a bad destination, a lower realm, hell; these beings, sirs, who were endowed with good conduct by body, good conduct by speech, good conduct by mind, not revilers of noble ones, holding right view, undertaking actions based on right view, with the breakup of the body, after death, have reappeared in a good destination, a heavenly world"—thus may I see with the divine eye, purified and surpassing human, beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understand how beings fare on in accordance with their kamma,' |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane. |
in each case he attains the ability to witness it, provided there is the sphere of faculty. |
So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, |
If he wishes: 'May I, with the destruction of the **taints**, enter and dwell in the **untainted liberation of mind** and **liberation by wisdom**, having realized it for myself with direct knowledge in this very life,' |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane”ti. |
in each case he attains the ability to witness it, provided there is the sphere of faculty." |
Dasamaṁ. |
The tenth. |
AN 3 vagga 16. Acelakavagga |
AN 3 Chapter 16. The Naked Ascetic Chapter |
AN3.156-162 - Sutta AN3.156-162 |
AN3.156-162 - Discourse AN3.156-162 |
AN3.163-182 - Sutta AN3.163-182 |
AN3.163-182 - Discourse AN3.163-182 |
AN3.183-352 - ~ |
AN3.183-352 - ~ |
156-162 - AN3.156-162 Sutta AN3.156-162 |
156-162 - AN3.156-162 Discourse AN3.156-162 |
“Tisso imā, bhikkhave, paṭipadā. |
"Bhikkhus, there are these three paths. |
Katamā tisso? |
What three? |
Āgāḷhā paṭipadā, nijjhāmā paṭipadā, majjhimā paṭipadā. |
The path of indulgence, the path of self-mortification, the middle path. |
Katamā ca, bhikkhave, āgāḷhā paṭipadā? |
And what, bhikkhus, is the path of indulgence? |
Idha, bhikkhave, ekacco evaṁvādī hoti evaṁdiṭṭhi: |
Here, bhikkhus, some individual holds such a view, such an opinion: |
‘natthi kāmesu doso’ti. |
'There is no fault in sensual pleasures.' |
So kāmesu pātabyataṁ āpajjati. |
They indulge in sensual pleasures. |
Ayaṁ vuccati, bhikkhave, āgāḷhā paṭipadā. |
This, bhikkhus, is called the path of indulgence. |
Katamā ca, bhikkhave, nijjhāmā paṭipadā? |
And what, bhikkhus, is the path of self-mortification? |
Idha, bhikkhave, ekacco acelako hoti muttācāro, hatthāpalekhano, naehibhadantiko, natiṭṭhabhadantiko, nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati. |
Here, bhikkhus, some individual is a naked ascetic, of loose habits, licking their hands, not coming when invited, not stopping when invited, not accepting food brought to them, or food made specially for them, or an invitation. |
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṁ na maṁsaṁ na suraṁ na merayaṁ, na thusodakaṁ pivati. |
They do not accept food from a pot's mouth, nor from a bowl's mouth, nor from within a threshold, nor from among sticks, nor from among pestles, nor from two people eating, nor from a pregnant woman, nor from a nursing woman, nor from a woman with a man, nor from a collective meal, nor from where a dog is waiting, nor from where flies are swarming, nor fish, nor meat, nor liquor, nor intoxicants, nor sour rice gruel. |
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … sattāgāriko vā hoti sattālopiko; |
They may live on food brought from one house, or on one mouthful; from two houses, or two mouthfuls... from seven houses, or seven mouthfuls. |
ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti; |
They may sustain themselves on one alms-gathering, or two alms-gatherings... or seven alms-gatherings. |
ekāhikampi āhāraṁ āhāreti, dvāhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. |
They may eat once every day, or once every two days... or once every seven days—thus they live devoted to the practice of eating at set intervals, even for half a month. |
So sākabhakkhopi hoti, sāmākabhakkhopi hoti, nīvārabhakkhopi hoti, daddulabhakkhopi hoti, haṭabhakkhopi hoti, kaṇabhakkhopi hoti, ācāmabhakkhopi hoti, piññākabhakkhopi hoti, tiṇabhakkhopi hoti, gomayabhakkhopi hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. |
They may feed on herbs, or millet, or wild rice, or scraps, or moss, or rice husks, or rice gruel, or oil-cake, or grass, or cow dung. They sustain themselves on roots and fruits from the forest, feeding on fallen fruits. |
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti, |
They may wear coarse hempen cloths, or coarse cloths, or shrouds from charnel grounds, or rags from dust heaps, or bark garments, or antelope hides, or strips of antelope hide, or kusa-grass garments, or bark-fiber garments, or wood-shaving garments, or hair blankets, or animal-hair blankets, or owl-feather garments. |
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, |
They may pluck out their hair and beard, devoted to the practice of plucking out hair and beard. |
ubbhaṭṭhakopi hoti āsanapaṭikkhitto, |
They may stand erect, rejecting a seat. |
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, |
They may squat, devoted to the practice of squatting. |
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti, |
They may sleep on a bed of thorns, devoted to sleeping on a bed of thorns. |
sāyatatiyakampi udakorohanānuyogamanuyutto viharati— |
They may go down into water three times in the evening, devoted to the practice of entering water— |
iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. |
thus they live devoted to various kinds of practices of tormenting and burning the body. |
Ayaṁ vuccati, bhikkhave, nijjhāmā paṭipadā. |
This, bhikkhus, is called the path of self-mortification. |
Katamā ca, bhikkhave, majjhimā paṭipadā? |
And what, bhikkhus, is the middle path? |
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; |
Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having put away covetousness and distress concerning the world; |
vedanāsu …pe… |
dwells contemplating feelings... |
citte …pe… |
dwells contemplating mind... |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
dwells contemplating mental phenomena in mental phenomena, ardent, clearly comprehending, mindful, having put away covetousness and distress concerning the world. |
Ayaṁ vuccati, bhikkhave, majjhimā paṭipadā. |
This, bhikkhus, is called the middle path. |
Imā kho, bhikkhave, tisso paṭipadāti. |
These, bhikkhus, are the three paths. |
Tisso imā, bhikkhave, paṭipadā. |
Bhikkhus, there are these three paths. |
Katamā tisso? |
What three? |
Āgāḷhā paṭipadā, nijjhāmā paṭipadā, majjhimā paṭipadā. |
The path of indulgence, the path of self-mortification, the middle path. |
Katamā ca, bhikkhave, āgāḷhā paṭipadā …pe… |
And what, bhikkhus, is the path of indulgence...? |
ayaṁ vuccati, bhikkhave, āgāḷhā paṭipadā. |
This, bhikkhus, is called the path of indulgence. |
Katamā ca, bhikkhave, nijjhāmā paṭipadā …pe… |
And what, bhikkhus, is the path of self-mortification...? |
ayaṁ vuccati, bhikkhave, nijjhāmā paṭipadā. |
This, bhikkhus, is called the path of self-mortification. |
Katamā ca, bhikkhave, majjhimā paṭipadā? |
And what, bhikkhus, is the middle path? |
Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
Here, bhikkhus, a bhikkhu generates desire for the non-arising of unarisen evil unwholesome states, strives, arouses energy, exerts his mind, and makes an effort; |
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
generates desire for the abandoning of arisen evil unwholesome states, strives, arouses energy, exerts his mind, and makes an effort; |
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
generates desire for the arising of unarisen wholesome states, strives, arouses energy, exerts his mind, and makes an effort; |
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati …. |
generates desire for the maintenance, non-confusion, increase, abundance, development, and perfection of arisen wholesome states, strives, arouses energy, exerts his mind, and makes an effort... |
Chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti |
He develops the basis for psychic power endowed with concentration due to desire and volitional formations. |
vīriyasamādhi …pe… |
He develops the basis for psychic power endowed with concentration due to energy... |
cittasamādhi …pe… |
He develops the basis for psychic power endowed with concentration due to mind... |
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti …pe…. |
He develops the basis for psychic power endowed with concentration due to investigation and volitional formations... |
Saddhindriyaṁ bhāveti … |
He develops the faculty of faith... |
vīriyindriyaṁ bhāveti … |
He develops the faculty of energy... |
satindriyaṁ bhāveti … |
He develops the faculty of mindfulness... |
samādhindriyaṁ bhāveti … |
He develops the faculty of concentration... |
paññindriyaṁ bhāveti …pe…. |
He develops the faculty of wisdom... |
Saddhābalaṁ bhāveti … |
He develops the power of faith... |
vīriyabalaṁ bhāveti … |
He develops the power of energy... |
satibalaṁ bhāveti … |
He develops the power of mindfulness... |
samādhibalaṁ bhāveti … |
He develops the power of concentration... |
paññābalaṁ bhāveti …pe…. |
He develops the power of wisdom... |
Satisambojjhaṅgaṁ bhāveti … |
He develops the enlightenment factor of mindfulness... |
dhammavicayasambojjhaṅgaṁ bhāveti … |
He develops the enlightenment factor of investigation of phenomena... |
vīriyasambojjhaṅgaṁ bhāveti … |
He develops the enlightenment factor of energy... |
pītisambojjhaṅgaṁ bhāveti … |
He develops the enlightenment factor of joy... |
passaddhisambojjhaṅgaṁ bhāveti … |
He develops the enlightenment factor of tranquility... |
samādhisambojjhaṅgaṁ bhāveti … |
He develops the enlightenment factor of concentration... |
upekkhāsambojjhaṅgaṁ bhāveti …pe…. |
He develops the enlightenment factor of equanimity... |
Sammādiṭṭhiṁ bhāveti … |
He develops right view... |
sammāsaṅkappaṁ bhāveti … |
He develops right intention... |
sammāvācaṁ bhāveti … |
He develops right speech... |
sammākammantaṁ bhāveti … |
He develops right action... |
sammāājīvaṁ bhāveti … |
He develops right livelihood... |
sammāvāyāmaṁ bhāveti … |
He develops right effort... |
sammāsatiṁ bhāveti … |
He develops right mindfulness... |
sammāsamādhiṁ bhāveti …. |
He develops right concentration. |
Ayaṁ vuccati, bhikkhave, majjhimā paṭipadā. |
This, bhikkhus, is called the middle path. |
Imā kho, bhikkhave, tisso paṭipadā”ti. |
These, bhikkhus, are the three paths." |
Acelakavaggo chaṭṭho. |
The Naked Ascetic Chapter, the Sixth. |
Tassuddānaṁ |
The Summary of it: |
Satipaṭṭhānaṁ sammappadhānaṁ, |
Foundations of Mindfulness, Right Efforts, |
Iddhipādindriyena ca; |
Bases for Psychic Power and Faculties; |
Balaṁ bojjhaṅgo maggo ca, |
Power, Enlightenment Factors, and Path, |
Paṭipadāya yojayeti. |
these are combined in the path. |
163-182 - AN3.163-182 Sutta AN3.163-182 |
163-182 - AN3.163-182 Discourse AN3.163-182 |
“Tīhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. |
"Bhikkhus, an individual endowed with three qualities is, as it were, put into hell just as they are brought. |
Katamehi tīhi? |
What three? |
Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti. |
They themselves are a killer of living beings, they encourage others to kill living beings, and they approve of killing living beings. |
Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. |
An individual endowed with these three qualities, bhikkhus, is, as it were, put into hell just as they are brought. |
Tīhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. |
Bhikkhus, an individual endowed with three qualities is, as it were, put into heaven just as they are brought. |
Katamehi tīhi? |
What three? |
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti …pe…. |
They themselves abstain from killing living beings, they encourage others to abstain from killing living beings, and they approve of abstaining from killing living beings... |
Attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti …pe…. |
They themselves are a taker of what is not given, they encourage others to take what is not given, and they approve of taking what is not given... |
Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti …pe…. |
They themselves abstain from taking what is not given, they encourage others to abstain from taking what is not given, and they approve of abstaining from taking what is not given... |
Attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti …pe…. |
They themselves are a wrongdoer in sensual pleasures, they encourage others to be wrongdoers in sensual pleasures, and they approve of wrongdoing in sensual pleasures... |
Attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti …pe…. |
They themselves abstain from wrongdoing in sensual pleasures, they encourage others to abstain from wrongdoing in sensual pleasures, and they approve of abstaining from wrongdoing in sensual pleasures... |
Attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti …pe…. |
They themselves are a speaker of falsehoods, they encourage others to speak falsehoods, and they approve of speaking falsehoods... |
Attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti …pe…. |
They themselves abstain from false speech, they encourage others to abstain from false speech, and they approve of abstaining from false speech... |
Attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti …pe…. |
They themselves are a speaker of divisive speech, they encourage others to speak divisive speech, and they approve of divisive speech... |
Attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti …pe…. |
They themselves abstain from divisive speech, they encourage others to abstain from divisive speech, and they approve of abstaining from divisive speech... |
Attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti …pe…. |
They themselves are a speaker of harsh speech, they encourage others to speak harsh speech, and they approve of harsh speech... |
Attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti …pe…. |
They themselves abstain from harsh speech, they encourage others to abstain from harsh speech, and they approve of abstaining from harsh speech... |
Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti …pe…. |
They themselves are a speaker of frivolous talk, they encourage others to speak frivolous talk, and they approve of frivolous talk... |
Attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti …pe…. |
They themselves abstain from frivolous talk, they encourage others to abstain from frivolous talk, and they approve of abstaining from frivolous talk... |
Attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti …pe…. |
They themselves are covetous, they encourage others to be covetous, and they approve of covetousness... |
Attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti …pe…. |
They themselves are not covetous, they encourage others to be not covetous, and they approve of not being covetous... |
Attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti …pe…. |
They themselves have a mind of ill will, they encourage others to have a mind of ill will, and they approve of ill will... |
Attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti …pe…. |
They themselves have a mind free from ill will, they encourage others to have a mind free from ill will, and they approve of a mind free from ill will... |
Attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti …pe…. |
They themselves hold wrong view, they encourage others to hold wrong view, and they approve of wrong view... |
Attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti. |
They themselves hold right view, they encourage others to hold right view, and they approve of right view. |
Imehi kho, bhikkhave, tīhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti. |
An individual endowed with these three qualities, bhikkhus, is, as it were, put into heaven just as they are brought." |
Kammapathapeyyālaṁ niṭṭhitaṁ. |
The Peṭaka on Courses of Action is finished. |
Tassuddānaṁ |
The Summary of it: |
Pāṇaṁ adinnamicchā ca, |
Killing, taking what is not given, and wrong sensual conduct, |
musāvādī ca pisuṇā; |
false speech and divisive speech; |
Pharusā samphappalāpo ca, |
Harsh speech, frivolous talk, |
abhijjhā byāpādadiṭṭhi ca; |
covetousness, ill will, and wrong view; |
Kammapathesu peyyālaṁ, |
The Peṭaka on Courses of Action, |
tikakena niyojayeti. |
joined with the Triad. |
183-352 - AN3.183-352 ~ |
183-352 - ~ |
“Rāgassa, bhikkhave, abhiññāya tayo dhammā bhāvetabbā. |
"Bhikkhus, for the direct knowledge of **passion**, three qualities are to be developed. |
Katame tayo? |
What three? |
Suññato samādhi, animitto samādhi, appaṇihito samādhi— |
Concentration on emptiness, concentration on the signless, concentration on the aimless— |
rāgassa, bhikkhave, abhiññāya ime tayo dhammā bhāvetabbā. (…) |
For the direct knowledge of **passion**, bhikkhus, these three qualities are to be developed. (...) |
Rāgassa, bhikkhave, pariññāya …pe… |
For the full comprehension of **passion**, bhikkhus... |
parikkhayāya … |
for the utter destruction... |
pahānāya … |
for the abandoning... |
khayāya … |
for the destruction... |
vayāya … |
for the vanishing... |
virāgāya … |
for dispassion... |
nirodhāya … |
for cessation... |
cāgāya … |
for relinquishment... |
paṭinissaggāya ime tayo dhammā bhāvetabbā. |
for letting go, these three qualities are to be developed. |
Dosassa … |
For **aversion**... |
mohassa … |
for **delusion**... |
kodhassa … |
for **anger**... |
upanāhassa … |
for **hostility**... |
makkhassa … |
for **disparagement**... |
paḷāsassa … |
for **domineering**... |
issāya … |
for **jealousy**... |
macchariyassa … |
for **stinginess**... |
māyāya … |
for **deceit**... |
sāṭheyyassa … |
for **fraud**... |
thambhassa … |
for **obstinacy**... |
sārambhassa … |
for **presumption**... |
mānassa … |
for **conceit**... |
atimānassa … |
for **excessive pride**... |
madassa … |
for **intoxication**... |
pamādassa … |
for **heedlessness**... |
abhiññāya … |
for direct knowledge... |
pariññāya … |
for full comprehension... |
parikkhayāya … |
for utter destruction... |
pahānāya … |
for abandoning... |
khayāya … |
for destruction... |
vayāya … |
for vanishing... |
virāgāya … |
for dispassion... |
nirodhāya … |
for cessation... |
cāgāya … |
for relinquishment... |
paṭinissaggāya ime tayo dhammā bhāvetabbā”ti. |
for letting go, these three qualities are to be developed." |
Idamavoca bhagavā. |
This is what the Fortunate One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Delighted, those bhikkhus rejoiced in the Fortunate One's words. |
Rāgapeyyālaṁ niṭṭhitaṁ. |
The Peṭaka on Passion is finished. |
Tassuddānaṁ |
The Summary of it: |
Rāgaṁ dosañca mohañca, |
Passion, aversion, and delusion, |
kodhūpanāhapañcamaṁ; |
anger, hostility, the fifth; |
Makkhapaḷāsaissā ca, |
Disparagement, domineering, jealousy, |
maccharimāyāsāṭheyyā. |
stinginess, deceit, and fraud. |
Thambhasārambhamānañca, |
Obstinacy, presumption, and conceit, |
atimānamadassa ca; |
excessive pride and intoxication; |
Pamādā sattarasa vuttā, |
Heedlessness, seventeen are mentioned, |
rāgapeyyālanissitā. |
based on the Peṭaka on Passion. |
Ete opammayuttena, |
These are to be developed with an analogy, |
āpādena abhiññāya; |
for direct knowledge; |
Pariññāya parikkhayā, |
For full comprehension, for utter destruction, |
pahānakkhayabbayena; |
for abandoning, destruction, and vanishing; |
Virāganirodhacāgaṁ, |
For dispassion, cessation, relinquishment, |
paṭinissagge ime dasa. |
and letting go, these ten. |
Suññato animitto ca, |
Emptiness, signless, |
appaṇihito ca tayo; |
and aimless, these three; |
Samādhimūlakā peyyā— |
Rooted in concentration, they are also |
lesupi vavatthitā cāti. |
arranged in the Peṭakas. |
Tatiyo paṇṇāsako niṭṭhito. |
The Third Fifty is finished. |
Tikanipātapāḷi niṭṭhitā. |
The Recitation of the Book of the Threes is finished. |
10 - AN4.10 Yogasutta |
10 - AN4.10 Yokes |
“Cattārome, bhikkhave, yogā. |
"There are, bhikkhus, these four yokes. |
Katame cattāro? |
What four? |
Kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. |
The yoke of sensuality, the yoke of existence, the yoke of views, the yoke of ignorance. |
Katamo ca, bhikkhave, kāmayogo? |
What, bhikkhus, is the yoke of sensuality? |
Idha, bhikkhave, ekacco kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. |
Here, bhikkhus, someone does not understand as it really is the arising, passing away, gratification, danger, and escape regarding sensual pleasures. |
Tassa kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṁ kāmataṇhā sānuseti. |
For one who does not understand as it really is the arising, passing away, gratification, danger, and escape regarding sensual pleasures, the lust for sensual pleasures, delight in sensual pleasures, affection for sensual pleasures, infatuation with sensual pleasures, thirst for sensual pleasures, fever for sensual pleasures, attachment to sensual pleasures, craving for sensual pleasures lies dormant. |
Ayaṁ vuccati, bhikkhave, kāmayogo. |
This, bhikkhus, is called the yoke of sensuality. |
Iti kāmayogo. |
Thus the yoke of sensuality. |
Bhavayogo ca kathaṁ hoti? |
How is there the yoke of existence? |
Idha, bhikkhave, ekacco bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. |
Here, bhikkhus, someone does not understand as it really is the arising, passing away, gratification, danger, and escape regarding existence. |
Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sānuseti. |
For one who does not understand as it really is the arising, passing away, gratification, danger, and escape regarding existence, the lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, fever for existence, attachment to existence, craving for existence lies dormant. |
Ayaṁ vuccati, bhikkhave, bhavayogo. |
This, bhikkhus, is called the yoke of existence. |
Iti kāmayogo bhavayogo. |
Thus the yoke of sensuality, the yoke of existence. |
Diṭṭhiyogo ca kathaṁ hoti? |
How is there the yoke of views? |
Idha, bhikkhave, ekacco diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. |
Here, bhikkhus, someone does not understand as it really is the arising, passing away, gratification, danger, and escape regarding views. |
Tassa diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṁ diṭṭhitaṇhā sānuseti. |
For one who does not understand as it really is the arising, passing away, gratification, danger, and escape regarding views, the lust for views, delight in views, affection for views, infatuation with views, thirst for views, fever for views, attachment to views, craving for views lies dormant. |
Ayaṁ vuccati, bhikkhave, diṭṭhiyogo. |
This, bhikkhus, is called the yoke of views. |
Iti kāmayogo bhavayogo diṭṭhiyogo. |
Thus the yoke of sensuality, the yoke of existence, the yoke of views. |
Avijjāyogo ca kathaṁ hoti? |
How is there the yoke of ignorance? |
Idha, bhikkhave, ekacco channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. |
Here, bhikkhus, someone does not understand as it really is the arising, passing away, gratification, danger, and escape regarding the six bases for contact. |
Tassa channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yā chasu phassāyatanesu avijjā aññāṇaṁ sānuseti. |
For one who does not understand as it really is the arising, passing away, gratification, danger, and escape regarding the six bases for contact, the ignorance and unknowing regarding the six bases for contact lies dormant. |
Ayaṁ vuccati, bhikkhave, avijjāyogo. |
This, bhikkhus, is called the yoke of ignorance. |
Iti kāmayogo bhavayogo diṭṭhiyogo avijjāyogo, |
Thus the yoke of sensuality, the yoke of existence, the yoke of views, the yoke of ignorance, |
saṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. Tasmā ayogakkhemīti vuccati. |
one is yoked to evil, unwholesome states that are defiling, leading to renewed existence, fearful, with painful result, leading to future birth, aging, and death. Therefore one is said to be 'not secure from bondage.' |
Ime kho, bhikkhave, cattāro yogā. |
These, bhikkhus, are the four yokes. |
Cattārome, bhikkhave, visaṁyogā. |
There are, bhikkhus, these four unyokings. |
Katame cattāro? |
What four? |
Kāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo. |
Unyoking from the yoke of sensuality, unyoking from the yoke of existence, unyoking from the yoke of views, unyoking from the yoke of ignorance. |
Katamo ca, bhikkhave, kāmayogavisaṁyogo? |
What, bhikkhus, is unyoking from the yoke of sensuality? |
Idha, bhikkhave, ekacco kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. |
Here, bhikkhus, someone understands as it really is the arising, passing away, gratification, danger, and escape regarding sensual pleasures. |
Tassa kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṁ kāmataṇhā sā nānuseti. |
For one who understands as it really is the arising, passing away, gratification, danger, and escape regarding sensual pleasures, the lust for sensual pleasures, delight in sensual pleasures, affection for sensual pleasures, infatuation with sensual pleasures, thirst for sensual pleasures, fever for sensual pleasures, attachment to sensual pleasures, craving for sensual pleasures does not lie dormant. |
Ayaṁ vuccati, bhikkhave, kāmayogavisaṁyogo. |
This, bhikkhus, is called unyoking from the yoke of sensuality. |
Iti kāmayogavisaṁyogo. |
Thus unyoking from the yoke of sensuality. |
Bhavayogavisaṁyogo ca kathaṁ hoti? |
How is there unyoking from the yoke of existence? |
Idha, bhikkhave, ekacco bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. |
Here, bhikkhus, someone understands as it really is the arising, passing away, gratification, danger, and escape regarding existence. |
Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sā nānuseti. |
For one who understands as it really is the arising, passing away, gratification, danger, and escape regarding existence, the lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, fever for existence, attachment to existence, craving for existence does not lie dormant. |
Ayaṁ vuccati, bhikkhave, bhavayogavisaṁyogo. |
This, bhikkhus, is called unyoking from the yoke of existence. |
Iti kāmayogavisaṁyogo bhavayogavisaṁyogo. |
Thus unyoking from the yoke of sensuality, unyoking from the yoke of existence. |
Diṭṭhiyogavisaṁyogo ca kathaṁ hoti? |
How is there unyoking from the yoke of views? |
Idha, bhikkhave, ekacco diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. |
Here, bhikkhus, someone understands as it really is the arising, passing away, gratification, danger, and escape regarding views. |
Tassa diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṁ diṭṭhitaṇhā sā nānuseti. |
For one who understands as it really is the arising, passing away, gratification, danger, and escape regarding views, the lust for views, delight in views, affection for views, infatuation with views, thirst for views, fever for views, attachment to views, craving for views does not lie dormant. |
Ayaṁ vuccati, bhikkhave, diṭṭhiyogavisaṁyogo. |
This, bhikkhus, is called unyoking from the yoke of views. |
Iti kāmayogavisaṁyogo bhavayogavisaṁyogo diṭṭhiyogavisaṁyogo. |
Thus unyoking from the yoke of sensuality, unyoking from the yoke of existence, unyoking from the yoke of views. |
Avijjāyogavisaṁyogo ca kathaṁ hoti? |
How is there unyoking from the yoke of ignorance? |
Idha, bhikkhave, ekacco channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. |
Here, bhikkhus, someone understands as it really is the arising, passing away, gratification, danger, and escape regarding the six bases for contact. |
Tassa channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yā chasu phassāyatanesu avijjā aññāṇaṁ sā nānuseti. |
For one who understands as it really is the arising, passing away, gratification, danger, and escape regarding the six bases for contact, the ignorance and unknowing regarding the six bases for contact does not lie dormant. |
Ayaṁ vuccati, bhikkhave, avijjāyogavisaṁyogo. |
This, bhikkhus, is called unyoking from the yoke of ignorance. |
Iti kāmayogavisaṁyogo bhavayogavisaṁyogo diṭṭhiyogavisaṁyogo avijjāyogavisaṁyogo, |
Thus unyoking from the yoke of sensuality, unyoking from the yoke of existence, unyoking from the yoke of views, unyoking from the yoke of ignorance, |
visaṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. Tasmā yogakkhemīti vuccati. |
one is unyoked from evil, unwholesome states that are defiling, leading to renewed existence, fearful, with painful result, leading to future birth, aging, and death. Therefore one is said to be 'secure from bondage.' |
Ime kho, bhikkhave, cattāro visaṁyogāti. |
These, bhikkhus, are the four unyokings." |
Kāmayogena saṁyuttā, |
"Yoked to the yoke of sensuality, |
bhavayogena cūbhayaṁ; |
and to the yoke of existence both; |
Diṭṭhiyogena saṁyuttā, |
yoked to the yoke of views, |
avijjāya purakkhatā. |
with ignorance at the fore, |
Sattā gacchanti saṁsāraṁ, |
beings go to saṁsāra, |
jātimaraṇagāmino; |
bound for birth and death. |
Ye ca kāme pariññāya, |
But those who fully understand sensual pleasures, |
bhavayogañca sabbaso. |
and the yoke of existence completely, |
Diṭṭhiyogaṁ samūhacca, |
having uprooted the yoke of views, |
avijjañca virājayaṁ; |
and dispelled ignorance, |
Sabbayogavisaṁyuttā, |
unyoked from all yokes, |
te ve yogātigā munī”ti. |
they are sages who have transcended bondage." |
Dasamaṁ. |
Tenth. |
Bhaṇḍagāmavaggo paṭhamo. |
Bhaṇḍagāma Chapter, the first. |
Tassuddānaṁ |
Its summary: |
Anubuddhaṁ papatitaṁ dve, |
Realized, fallen away, two damaged, |
Khatā anusotapañcamaṁ; |
going with the stream fifth; |
Appassuto ca sobhanaṁ, |
little learning and beautiful, |
Vesārajjaṁ taṇhāyogena te dasāti. |
self-confidence, craving, and yokes make ten. |
30 - AN4.30 Paribbājakasutta |
30 - AN4.30 Wanderer |
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
At one time the Blessed One was staying at Rājagaha on Vulture Peak Mountain. |
Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṁ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. |
Now at that time several well-known wanderers were residing at the wanderers' park at Sappinī Ford, namely Annabhāra, Varadhara, Sakuludāyī the wanderer, and other well-known wanderers. |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena sippinikātīraṁ paribbājakārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca: |
Then the Blessed One, in the evening time, emerging from seclusion, went to the wanderers' park at Sappinī Ford. Having gone there, he sat down on a prepared seat. Having sat down, the Blessed One said to those wanderers: |
“Cattārimāni, paribbājakā, dhammapadāni aggaññāni rattaññāni vaṁsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. |
"There are, wanderers, these four Dhamma principles that are foremost, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning, not being adulterated, will not be adulterated, not rejected by wise recluses and brahmins. |
Katamāni cattāri? |
What four? |
Anabhijjhā, paribbājakā, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi. |
Non-covetousness, wanderers, is a Dhamma principle that is foremost, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning, not being adulterated, will not be adulterated, not rejected by wise recluses and brahmins. |
Abyāpādo, paribbājakā, dhammapadaṁ …pe… sammāsati, paribbājakā, dhammapadaṁ …pe… sammāsamādhi, paribbājakā, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi. |
Non-ill will, wanderers, is a Dhamma principle... right mindfulness, wanderers, is a Dhamma principle... right concentration, wanderers, is a Dhamma principle that is foremost, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning, not being adulterated, will not be adulterated, not rejected by wise recluses and brahmins. |
Imāni kho, paribbājakā, cattāri dhammapadāni aggaññāni rattaññāni vaṁsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. |
These, wanderers, are the four Dhamma principles that are foremost, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning, not being adulterated, will not be adulterated, not rejected by wise recluses and brahmins. |
Yo kho, paribbājakā, evaṁ vadeyya: |
If anyone, wanderers, should say: |
‘ahametaṁ anabhijjhaṁ dhammapadaṁ paccakkhāya abhijjhāluṁ kāmesu tibbasārāgaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ: |
'Having rejected this non-covetousness Dhamma principle, I will point out a recluse or brahmin who is covetous, strongly passionate for sensual pleasures,' I would say to him there: |
‘etu vadatu byāharatu passāmissānubhāvan’ti. |
'Come, speak, declare, let us see your ability!' |
So vata, paribbājakā, anabhijjhaṁ dhammapadaṁ paccakkhāya abhijjhāluṁ kāmesu tibbasārāgaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati. |
He would not, wanderers, having rejected the non-covetousness Dhamma principle, be able to point out a recluse or brahmin who is covetous, strongly passionate for sensual pleasures—this is impossible. |
Yo kho, paribbājakā, evaṁ vadeyya: |
If anyone, wanderers, should say: |
‘ahametaṁ abyāpādaṁ dhammapadaṁ paccakkhāya byāpannacittaṁ paduṭṭhamanasaṅkappaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ: |
'Having rejected this non-ill will Dhamma principle, I will point out a recluse or brahmin with an ill-willed mind, with corrupt intentions,' I would say to him there: |
‘etu vadatu byāharatu passāmissānubhāvan’ti. |
'Come, speak, declare, let us see your ability!' |
So vata, paribbājakā, abyāpādaṁ dhammapadaṁ paccakkhāya byāpannacittaṁ paduṭṭhamanasaṅkappaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati. |
He would not, wanderers, having rejected the non-ill will Dhamma principle, be able to point out a recluse or brahmin with an ill-willed mind, with corrupt intentions—this is impossible. |
Yo kho, paribbājakā, evaṁ vadeyya: |
If anyone, wanderers, should say: |
‘ahametaṁ sammāsatiṁ dhammapadaṁ paccakkhāya muṭṭhassatiṁ asampajānaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ: |
'Having rejected this right mindfulness Dhamma principle, I will point out a recluse or brahmin who is unmindful, lacking clear comprehension,' I would say to him there: |
‘etu vadatu byāharatu passāmissānubhāvan’ti. |
'Come, speak, declare, let us see your ability!' |
So vata, paribbājakā, sammāsatiṁ dhammapadaṁ paccakkhāya muṭṭhassatiṁ asampajānaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati. |
He would not, wanderers, having rejected the right mindfulness Dhamma principle, be able to point out a recluse or brahmin who is unmindful, lacking clear comprehension—this is impossible. |
Yo kho, paribbājakā, evaṁ vadeyya: |
If anyone, wanderers, should say: |
‘ahametaṁ sammāsamādhiṁ dhammapadaṁ paccakkhāya asamāhitaṁ vibbhantacittaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ: |
'Having rejected this right concentration Dhamma principle, I will point out a recluse or brahmin who is unconcentrated, with a distracted mind,' I would say to him there: |
‘etu vadatu byāharatu passāmissānubhāvan’ti. |
'Come, speak, declare, let us see your ability!' |
So vata, paribbājakā, sammāsamādhiṁ dhammapadaṁ paccakkhāya asamāhitaṁ vibbhantacittaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati. |
He would not, wanderers, having rejected the right concentration Dhamma principle, be able to point out a recluse or brahmin who is unconcentrated, with a distracted mind—this is impossible. |
Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṁ paṭikkositabbaṁ maññeyya, tassa diṭṭheva dhamme cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti. |
If anyone, wanderers, thinks these four Dhamma principles should be criticized and rejected, then in this very life four legitimate grounds for censure, blameworthy positions come to him. |
Katame cattāro? |
What four? |
Anabhijjhañce bhavaṁ dhammapadaṁ garahati paṭikkosati, ye ca hi abhijjhālū kāmesu tibbasārāgā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṁsā. |
If the venerable one criticizes and rejects the non-covetousness Dhamma principle, then those recluses and brahmins who are covetous, strongly passionate for sensual pleasures, are honored by the venerable one, are praised by the venerable one. |
Abyāpādañce bhavaṁ dhammapadaṁ garahati paṭikkosati, ye ca hi byāpannacittā paduṭṭhamanasaṅkappā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṁsā. |
If the venerable one criticizes and rejects the non-ill will Dhamma principle, then those recluses and brahmins with ill-willed minds, with corrupt intentions, are honored by the venerable one, are praised by the venerable one. |
Sammāsatiñce bhavaṁ dhammapadaṁ garahati paṭikkosati, ye ca hi muṭṭhassatī asampajānā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṁsā. |
If the venerable one criticizes and rejects the right mindfulness Dhamma principle, then those recluses and brahmins who are unmindful, lacking clear comprehension, are honored by the venerable one, are praised by the venerable one. |
Sammāsamādhiñce bhavaṁ dhammapadaṁ garahati paṭikkosati, ye ca hi asamāhitā vibbhantacittā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṁsā. |
If the venerable one criticizes and rejects the right concentration Dhamma principle, then those recluses and brahmins who are unconcentrated, with distracted minds, are honored by the venerable one, are praised by the venerable one. |
Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṁ paṭikkositabbaṁ maññeyya, tassa diṭṭheva dhamme ime cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti. |
If anyone, wanderers, thinks these four Dhamma principles should be criticized and rejected, then in this very life these four legitimate grounds for censure, blameworthy positions come to him. |
Yepi te paribbājakā ahesuṁ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepi imāni cattāri dhammapadāni na garahitabbaṁ na paṭikkositabbaṁ amaññiṁsu. |
Even those wanderers who were of Ukkalā, experts in the rainy season, who held the no-cause view, the no-action view, the nihilistic view, did not think these four Dhamma principles should be criticized or rejected. |
Taṁ kissa hetu? |
Why is that? |
Nindābyārosanaupārambhabhayāti. |
From fear of blame, criticism, and reproach." |
Abyāpanno sadā sato, |
"Free from ill will, always mindful, |
ajjhattaṁ susamāhito; |
well-concentrated inwardly; |
Abhijjhāvinaye sikkhaṁ, |
train in the removal of covetousness, |
appamattoti vuccatī”ti. |
this is called being heedful." |
Dasamaṁ. |
Tenth. |
Uruvelavaggo tatiyo. |
Uruvelā Chapter, the third. |
Tassuddānaṁ |
Its summary: |
Dve uruvelā loko kāḷako, |
Two Uruvelās, world, Kāḷaka, |
Brahmacariyena pañcamaṁ; |
spiritual life the fifth; |
Kuhaṁ santuṭṭhi vaṁso ca, |
deception, contentment, lineages, |
Dhammapadaṁ paribbājakena cāti. |
Dhamma principles, and wanderer. |
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61 - AN4.61 Suitable Deeds |
61 - AN4.61 Pattakammasutta |
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Then the householder Anāthapiṇḍika approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. To the householder Anāthapiṇḍika sitting to one side, the Blessed One said: |
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca: |
"There are, householder, these four things that are desirable, pleasant, agreeable, and rare in the world. |
“Cattārome, gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ. |
What four? |
Katame cattāro? |
'May wealth arise for me righteously'—this is the first thing that is desirable, pleasant, agreeable, and rare in the world. |
Bhogā me uppajjantu sahadhammenāti, ayaṁ paṭhamo dhammo iṭṭho kanto manāpo dullabho lokasmiṁ. |
'Having gained wealth righteously, may fame come to me together with relatives and teachers'—this is the second thing that is desirable, pleasant, agreeable, and rare in the world. |
Bhoge laddhā sahadhammena yaso me āgacchatu saha ñātīhi saha upajjhāyehīti, ayaṁ dutiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṁ. |
'Having gained wealth righteously, having gained fame together with relatives and teachers, may I live long and maintain a long life'—this is the third thing that is desirable, pleasant, agreeable, and rare in the world. |
Bhoge laddhā sahadhammena yasaṁ laddhā saha ñātīhi saha upajjhāyehi ciraṁ jīvāmi dīghamāyuṁ pālemīti, ayaṁ tatiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṁ. |
'Having gained wealth righteously, having gained fame together with relatives and teachers, having lived long and maintained a long life, at the break-up of the body, after death, may I be reborn in a good destination, in a heavenly world'—this is the fourth thing that is desirable, pleasant, agreeable, and rare in the world. |
Bhoge laddhā sahadhammena yasaṁ laddhā saha ñātīhi saha upajjhāyehi ciraṁ jīvitvā dīghamāyuṁ pāletvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjāmīti, ayaṁ catuttho dhammo iṭṭho kanto manāpo dullabho lokasmiṁ. |
These, householder, are the four things that are desirable, pleasant, agreeable, and rare in the world. |
Ime kho, gahapati, cattāro dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ. |
For the attainment of these four things that are desirable, pleasant, agreeable, and rare in the world, four things lead to their acquisition. |
Imesaṁ kho, gahapati, catunnaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ cattāro dhammā paṭilābhāya saṁvattanti. |
What four? |
Katame cattāro? |
Accomplishment in faith, accomplishment in virtue, accomplishment in generosity, accomplishment in wisdom. |
Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā. |
What, householder, is accomplishment in faith? |
Katamā ca, gahapati, saddhāsampadā? |
Here, householder, a noble-one's-disciple has faith, has faith in the Tathāgata's enlightenment: |
Idha, gahapati, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: |
'Such indeed is the Blessed One: worthy, perfectly enlightened, accomplished in true knowledge and conduct, well-gone, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, enlightened, blessed.' |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavā’ti. |
This, householder, is called accomplishment in faith. |
Ayaṁ vuccati, gahapati, saddhāsampadā. |
What, householder, is accomplishment in virtue? |
Katamā ca, gahapati, sīlasampadā? |
Here, householder, a noble-one's-disciple abstains from killing living beings... abstains from alcohol and liquor causing heedlessness. |
Idha, gahapati, ariyasāvako pāṇātipātā paṭivirato hoti …pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. |
This, householder, is called accomplishment in virtue. |
Ayaṁ vuccati, gahapati, sīlasampadā. |
What, householder, is accomplishment in generosity? |
Katamā ca, gahapati, cāgasampadā? |
Here, householder, a noble-one's-disciple dwells at home with a mind free from the stain of stinginess, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing. |
Idha, gahapati, ariyasāvako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṁvibhāgarato. |
This, householder, is called accomplishment in generosity. |
Ayaṁ vuccati, gahapati, cāgasampadā. |
What, householder, is accomplishment in wisdom? |
Katamā ca, gahapati, paññāsampadā? |
One dwelling, householder, with a mind overcome by covetousness and unrighteous greed does what should not be done and fails to do what should be done. |
Abhijjhāvisamalobhābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti. |
Doing what should not be done and failing to do what should be done, fame and happiness decline. |
Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati. |
One dwelling, householder, with a mind overcome by ill will does what should not be done and fails to do what should be done. |
Byāpādābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti. |
Doing what should not be done and failing to do what should be done, fame and happiness decline. |
Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati. |
One dwelling, householder, with a mind overcome by sloth and torpor does what should not be done and fails to do what should be done. |
Thinamiddhābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti kiccaṁ aparādheti. |
Doing what should not be done and failing to do what should be done, fame and happiness decline. |
Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati. |
One dwelling, householder, with a mind overcome by restlessness and remorse does what should not be done and fails to do what should be done. |
Uddhaccakukkuccābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti. |
Doing what should not be done and failing to do what should be done, fame and happiness decline. |
Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati. |
One dwelling, householder, with a mind overcome by doubt does what should not be done and fails to do what should be done. |
Vicikicchābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti. |
Doing what should not be done and failing to do what should be done, fame and happiness decline. |
Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati. |
That noble-one's-disciple, householder, knowing that 'covetousness and unrighteous greed is a corruption of the mind,' abandons covetousness and unrighteous greed, the corruption of the mind. |
Sa kho so, gahapati, ariyasāvako abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobhaṁ cittassa upakkilesaṁ pajahati. |
Knowing that 'ill will is a corruption of the mind,' he abandons ill will, the corruption of the mind. |
Byāpādo cittassa upakkilesoti, iti viditvā byāpādaṁ cittassa upakkilesaṁ pajahati. |
Knowing that 'sloth and torpor is a corruption of the mind,' he abandons sloth and torpor, the corruption of the mind. |
Thinamiddhaṁ cittassa upakkilesoti, iti viditvā thinamiddhaṁ cittassa upakkilesaṁ pajahati. |
Knowing that 'restlessness and remorse is a corruption of the mind,' he abandons restlessness and remorse, the corruption of the mind. |
Uddhaccakukkuccaṁ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṁ cittassa upakkilesaṁ pajahati. |
Knowing that 'doubt is a corruption of the mind,' he abandons doubt, the corruption of the mind. |
Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchaṁ cittassa upakkilesaṁ pajahati. |
When, householder, knowing that 'covetousness and unrighteous greed is a corruption of the mind,' the noble-one's-disciple has abandoned covetousness and unrighteous greed, the corruption of the mind; |
Yato ca kho, gahapati, ariyasāvakassa abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti. |
knowing that 'ill will is a corruption of the mind,' ill will, the corruption of the mind, is abandoned; |
Byāpādo cittassa upakkilesoti, iti viditvā byāpādo cittassa upakkileso pahīno hoti. |
knowing that 'sloth and torpor is a corruption of the mind,' sloth and torpor, the corruption of the mind, is abandoned; |
Thinamiddhaṁ cittassa upakkilesoti, iti viditvā thinamiddhaṁ cittassa upakkileso pahīno hoti. |
knowing that 'restlessness and remorse is a corruption of the mind,' restlessness and remorse, the corruption of the mind, is abandoned; |
Uddhaccakukkuccaṁ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṁ cittassa upakkileso pahīno hoti. |
knowing that 'doubt is a corruption of the mind,' doubt, the corruption of the mind, is abandoned— |
Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchā cittassa upakkileso pahīno hoti. |
this, householder, is called a noble-one's-disciple of great wisdom, of broad wisdom, quick-sighted, accomplished in wisdom. |
Ayaṁ vuccati, gahapati, ariyasāvako mahāpañño puthupañño āpātadaso paññāsampanno. |
This, householder, is called accomplishment in wisdom. |
Ayaṁ vuccati, gahapati, paññāsampadā. |
For the attainment of these four things that are desirable, pleasant, agreeable, and rare in the world, these four things lead to their acquisition. |
Imesaṁ kho, gahapati, catunnaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ ime cattāro dhammā paṭilābhāya saṁvattanti. |
That noble-one's-disciple, householder, with wealth gained through energy and effort, accumulated by the strength of his arms, earned by the sweat of his brow, righteous, righteously gained, performs four suitable deeds. |
Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi cattāri pattakammāni kattā hoti. |
What four? |
Katamāni cattāri? |
Here, householder, a noble-one's-disciple with wealth gained through energy and effort, accumulated by the strength of his arms, earned by the sweat of his brow, righteous, righteously gained, makes himself happy and pleased, properly maintains himself in happiness. |
Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṁ sukheti pīṇeti sammā sukhaṁ pariharati. |
He makes his mother and father happy and pleased, properly maintains them in happiness. |
Mātāpitaro sukheti pīṇeti sammā sukhaṁ pariharati. |
He makes his children, wife, slaves, workers, and servants happy and pleased, properly maintains them in happiness. |
Puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṁ pariharati. |
He makes his friends and companions happy and pleased, properly maintains them in happiness. |
Mittāmacce sukheti pīṇeti sammā sukhaṁ pariharati. |
This is his first proper allocation, proper application, properly used from the source. |
Idamassa paṭhamaṁ ṭhānagataṁ hoti pattagataṁ āyatanaso paribhuttaṁ. |
Again, householder, a noble-one's-disciple with wealth gained through energy and effort, accumulated by the strength of his arms, earned by the sweat of his brow, righteous, righteously gained, makes provisions against losses that might arise from fire, water, kings, thieves, disliked heirs, or hostile heirs. |
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato, tathārūpāsu āpadāsu pariyodhāya saṁvattati. |
He makes himself secure. |
Sotthiṁ attānaṁ karoti. |
This is his second proper allocation, proper application, properly used from the source. |
Idamassa dutiyaṁ ṭhānagataṁ hoti pattagataṁ āyatanaso paribhuttaṁ. |
Again, householder, a noble-one's-disciple with wealth gained through energy and effort, accumulated by the strength of his arms, earned by the sweat of his brow, righteous, righteously gained, makes the five offerings— |
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṁ kattā hoti— |
offering to relatives, offering to guests, offering to the departed, offering to the king, offering to deities. |
ñātibaliṁ, atithibaliṁ, pubbapetabaliṁ, rājabaliṁ, devatābaliṁ. |
This is his third proper allocation, proper application, properly used from the source. |
Idamassa tatiyaṁ ṭhānagataṁ hoti pattagataṁ āyatanaso paribhuttaṁ. |
Again, householder, a noble-one's-disciple with wealth gained through energy and effort, accumulated by the strength of his arms, earned by the sweat of his brow, righteous, righteously gained, establishes an uplifting offering for those recluses and brahmins who abstain from intoxication and heedlessness, who are established in patience and gentleness, who tame themselves, calm themselves, extinguish themselves—heavenly, with pleasant result, leading to heaven. |
Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṁ damenti, ekamattānaṁ samenti, ekamattānaṁ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. |
This is his fourth proper allocation, proper application, properly used from the source. |
Idamassa catutthaṁ ṭhānagataṁ hoti pattagataṁ āyatanaso paribhuttaṁ. |
That noble-one's-disciple, householder, with wealth gained through energy and effort, accumulated by the strength of his arms, earned by the sweat of his brow, righteous, righteously gained, performs these four suitable deeds. |
Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi imāni cattāri pattakammāni kattā hoti. |
When anyone's, householder, wealth is exhausted in ways other than these four suitable deeds, such wealth is called 'improperly allocated, improperly applied, not properly used from the source.' |
Yassa kassaci, gahapati, aññatra imehi catūhi pattakammehi bhogā parikkhayaṁ gacchanti, ime vuccanti, gahapati, bhogā aṭṭhānagatā apattagatā anāyatanaso paribhuttā. |
When anyone's, householder, wealth is exhausted through these four suitable deeds, such wealth is called 'properly allocated, properly applied, properly used from the source.'" |
Yassa kassaci, gahapati, imehi catūhi pattakammehi bhogā parikkhayaṁ gacchanti, ime vuccanti, gahapati, bhogā ṭhānagatā pattagatā āyatanaso paribhuttāti. |
"Wealth enjoyed, dependents supported, |
Bhuttā bhogā bhatā bhaccā, |
protected from calamities, |
Vitiṇṇā āpadāsu me; |
uplifting offerings given, |
Uddhaggā dakkhiṇā dinnā, |
and the five offerings made; |
Atho pañcabalī katā; |
the virtuous attended, |
Upaṭṭhitā sīlavanto, |
the restrained spiritual practitioners. |
Saññatā brahmacārayo. |
For whatever purpose a wise person |
Yadatthaṁ bhogaṁ iccheyya, |
would desire wealth while living at home, |
paṇḍito gharamāvasaṁ; |
that purpose has been accomplished by me, |
So me attho anuppatto, |
I have done what brings no regret. |
kataṁ ananutāpiyaṁ. |
Remembering this, a mortal, |
Etaṁ anussaraṁ macco, |
a person established in the noble Dhamma, |
ariyadhamme ṭhito naro; |
is praised here in this very life, |
Idheva naṁ pasaṁsanti, |
and after death rejoices in heaven." |
pecca sagge pamodatī”ti. |
First. |
Paṭhamaṁ. |
|
100 - AN4.100 Potaliyasutta |
100 - AN4.100 The Discourse to Potali |
Atha kho potaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then the wanderer Potali approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho potaliyaṁ paribbājakaṁ bhagavā etadavoca: |
After exchanging friendly and courteous conversation, he sat to one side. To the wanderer Potali sitting to one side, the Blessed One said this: |
“Cattārome, potaliya, puggalā santo saṁvijjamānā lokasmiṁ. |
"There are, Potali, these four types of persons found existing in the world. |
Katame cattāro? |
What four? |
Idha, potaliya, ekacco puggalo avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. |
Here, Potali, a certain person speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, but does not speak praise of one deserving praise truthfully, accurately, at the proper time. |
Idha pana, potaliya, ekacco puggalo vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. |
Here, Potali, a certain person speaks praise of one deserving praise truthfully, accurately, at the proper time, but does not speak dispraise of one deserving dispraise truthfully, accurately, at the proper time. |
Idha pana, potaliya, ekacco puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. |
Here, Potali, a certain person neither speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, nor speaks praise of one deserving praise truthfully, accurately, at the proper time. |
Idha pana, potaliya, ekacco puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. |
Here, Potali, a certain person both speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, and speaks praise of one deserving praise truthfully, accurately, at the proper time. |
Ime kho, potaliya, cattāro puggalā santo saṁvijjamānā lokasmiṁ. |
These, Potali, are the four types of persons found existing in the world. |
Imesaṁ kho, potaliya, catunnaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti? |
Of these four types of persons, Potali, which person do you consider most excellent and sublime?" |
“Cattārome, bho gotama, puggalā santo saṁvijjamānā lokasmiṁ. |
"There are, Venerable Gotama, these four types of persons found existing in the world. |
Katame cattāro? |
What four? |
Idha, bho gotama, ekacco puggalo avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. |
Here, Venerable Gotama, a certain person speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, but does not speak praise of one deserving praise truthfully, accurately, at the proper time. |
Idha pana, bho gotama, ekacco puggalo vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. |
Here, Venerable Gotama, a certain person speaks praise of one deserving praise truthfully, accurately, at the proper time, but does not speak dispraise of one deserving dispraise truthfully, accurately, at the proper time. |
Idha pana, bho gotama, ekacco puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. |
Here, Venerable Gotama, a certain person neither speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, nor speaks praise of one deserving praise truthfully, accurately, at the proper time. |
Idha pana, bho gotama, ekacco puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. |
Here, Venerable Gotama, a certain person both speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, and speaks praise of one deserving praise truthfully, accurately, at the proper time. |
Ime kho, bho gotama, cattāro puggalā santo saṁvijjamānā lokasmiṁ. |
These, Venerable Gotama, are the four types of persons found existing in the world. |
Imesaṁ, bho gotama, catunnaṁ puggalānaṁ yvāyaṁ puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena; |
Of these four types of persons, Venerable Gotama, the person who neither speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, nor speaks praise of one deserving praise truthfully, accurately, at the proper time; |
ayaṁ me puggalo khamati imesaṁ catunnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. |
this person I consider most excellent and sublime among these four types of persons. |
Taṁ kissa hetu? |
For what reason? |
Abhikkantā hesā, bho gotama, yadidaṁ upekkhā”ti. |
Excellent indeed, Venerable Gotama, is equanimity." |
“Cattārome, potaliya, puggalā santo saṁvijjamānā lokasmiṁ. |
"There are, Potali, these four types of persons found existing in the world. |
Katame cattāro …pe… ime kho, potaliya, cattāro puggalā santo saṁvijjamānā lokasmiṁ. |
What four? ... These, Potali, are the four types of persons found existing in the world. |
Imesaṁ kho, potaliya, catunnaṁ puggalānaṁ yvāyaṁ puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena; |
Of these four types of persons, Potali, the person who both speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, and speaks praise of one deserving praise truthfully, accurately, at the proper time; |
ayaṁ imesaṁ catunnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. |
this one is most excellent and sublime among these four types of persons. |
Taṁ kissa hetu? |
For what reason? |
Abhikkantā hesā, potaliya, yadidaṁ tattha tattha kālaññutā”ti. |
Excellent indeed, Potali, is knowing the proper time for each occasion." |
“Cattārome, bho gotama, puggalā santo saṁvijjamānā lokasmiṁ. |
"There are, Venerable Gotama, these four types of persons found existing in the world. |
Katame cattāro …pe… ime kho, bho gotama, cattāro puggalā santo saṁvijjamānā lokasmiṁ. |
What four? ... These, Venerable Gotama, are the four types of persons found existing in the world. |
Imesaṁ, bho gotama, catunnaṁ puggalānaṁ yvāyaṁ puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā bhūtaṁ tacchaṁ kālena; |
Of these four types of persons, Venerable Gotama, the person who both speaks dispraise of one deserving dispraise truthfully, accurately, at the proper time, and speaks praise of one deserving praise truthfully, accurately, at the proper time; |
ayaṁ me puggalo khamati imesaṁ catunnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. |
this person I consider most excellent and sublime among these four types of persons. |
Taṁ kissa hetu? |
For what reason? |
Abhikkantā hesā, bho gotama, yadidaṁ tattha tattha kālaññutā. |
Excellent indeed, Venerable Gotama, is knowing the proper time for each occasion. |
Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
Excellent, Venerable Gotama, excellent, Venerable Gotama. |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
Just as, Venerable Gotama, one might set upright what was overturned, or reveal what was concealed, or show the way to one who was lost, or hold up a lamp in the darkness so that those with eyes could see forms; in the same way the Dhamma has been made clear by the Venerable Gotama in many ways. |
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go for refuge to the Venerable Gotama, to the Dhamma, and to the Sangha of bhikkhus. |
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
May the Venerable Gotama remember me as a lay follower who has gone for refuge from today onwards for life." |
Dasamaṁ. |
Tenth. |
Asuravaggo pañcamo. |
Chapter of Asuras, the fifth. |
Tassuddānaṁ |
Its summary: |
Asuro tayo samādhī, |
Asura, three concentrations, |
chavālātena pañcamaṁ; |
with firebrand as the fifth; |
Rāgo nisanti attahitaṁ, |
Passion, Nisanti, self-benefit, |
sikkhā potaliyena cāti. |
training, and with Potali. |
Dutiyo paṇṇāsako samatto. |
The second fifty is complete. |
113 - AN4.113 Patodasutta |
113 - AN4.113 The Discourse on the Goad |
“Cattārome, bhikkhave, bhadrā assājānīyā santo saṁvijjamānā lokasmiṁ. |
"There are, bhikkhus, these four types of fine thoroughbred horses found existing in the world. |
Katame cattāro? |
What four? |
Idha, bhikkhave, ekacco bhadro assājānīyo patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati: |
Here, bhikkhus, a certain fine thoroughbred horse is stirred and feels urgency upon seeing the shadow of the goad: |
‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. |
'What task will the horse trainer set for me today, what shall I do in return?' |
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. |
Such is a type of fine thoroughbred horse found here, bhikkhus. |
Ayaṁ, bhikkhave, paṭhamo bhadro assājānīyo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the first type of fine thoroughbred horse found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati, api ca kho lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati: |
Furthermore, bhikkhus, here a certain fine thoroughbred horse is not stirred and does not feel urgency upon seeing the shadow of the goad, but is stirred and feels urgency when pricked by the hair: |
‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. |
'What task will the horse trainer set for me today, what shall I do in return?' |
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. |
Such is a type of fine thoroughbred horse found here, bhikkhus. |
Ayaṁ, bhikkhave, dutiyo bhadro assājānīyo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the second type of fine thoroughbred horse found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati nāpi lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati, api ca kho cammavedhaviddho saṁvijjati saṁvegaṁ āpajjati: |
Furthermore, bhikkhus, here a certain fine thoroughbred horse is not stirred and does not feel urgency upon seeing the shadow of the goad, is not stirred and does not feel urgency when pricked by the hair, but is stirred and feels urgency when pricked in the skin: |
‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. |
'What task will the horse trainer set for me today, what shall I do in return?' |
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. |
Such is a type of fine thoroughbred horse found here, bhikkhus. |
Ayaṁ, bhikkhave, tatiyo bhadro assājānīyo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the third type of fine thoroughbred horse found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati nāpi lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati nāpi cammavedhaviddho saṁvijjati saṁvegaṁ āpajjati, api ca kho aṭṭhivedhaviddho saṁvijjati saṁvegaṁ āpajjati: |
Furthermore, bhikkhus, here a certain fine thoroughbred horse is not stirred and does not feel urgency upon seeing the shadow of the goad, is not stirred and does not feel urgency when pricked by the hair, is not stirred and does not feel urgency when pricked in the skin, but is stirred and feels urgency when pricked to the bone: |
‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. |
'What task will the horse trainer set for me today, what shall I do in return?' |
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. |
Such is a type of fine thoroughbred horse found here, bhikkhus. |
Ayaṁ, bhikkhave, catuttho bhadro assājānīyo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the fourth type of fine thoroughbred horse found existing in the world. |
Ime kho, bhikkhave, cattāro bhadrā assājānīyā santo saṁvijjamānā lokasmiṁ. |
These, bhikkhus, are the four types of fine thoroughbred horses found existing in the world. |
Evamevaṁ kho, bhikkhave, cattārome bhadrā purisājānīyā santo saṁvijjamānā lokasmiṁ. |
Similarly, bhikkhus, there are four types of fine thoroughbred persons found existing in the world. |
Katame cattāro? |
What four? |
Idha, bhikkhave, ekacco bhadro purisājānīyo suṇāti: |
Here, bhikkhus, a certain fine thoroughbred person hears: |
‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti. |
'In such and such a village or town, a woman or man is afflicted or has died.' |
So tena saṁvijjati, saṁvegaṁ āpajjati. |
He is stirred by this and feels urgency. |
Saṁviggo yoniso padahati. |
Being stirred, he strives wisely. |
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati. |
Striving resolutely, he realizes the supreme truth with his body and sees it by penetrating it with wisdom. |
Seyyathāpi so, bhikkhave, bhadro assājānīyo patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati; |
Just like that fine thoroughbred horse, bhikkhus, that is stirred and feels urgency upon seeing the shadow of the goad; |
tathūpamāhaṁ, bhikkhave, imaṁ bhadraṁ purisājānīyaṁ vadāmi. |
so do I compare this fine thoroughbred person, bhikkhus. |
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. |
Such is a type of fine thoroughbred person found here, bhikkhus. |
Ayaṁ, bhikkhave, paṭhamo bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the first type of fine thoroughbred person found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti: |
Furthermore, bhikkhus, here a certain fine thoroughbred person does not hear: |
‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, api ca kho sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā. |
'In such and such a village or town, a woman or man is afflicted or has died,' but he himself sees a woman or man afflicted or dead. |
So tena saṁvijjati, saṁvegaṁ āpajjati. |
He is stirred by this and feels urgency. |
Saṁviggo yoniso padahati. |
Being stirred, he strives wisely. |
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati. |
Striving resolutely, he realizes the supreme truth with his body and sees it by penetrating it with wisdom. |
Seyyathāpi so, bhikkhave, bhadro assājānīyo lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati; |
Just like that fine thoroughbred horse, bhikkhus, that is stirred and feels urgency when pricked by the hair; |
tathūpamāhaṁ, bhikkhave, imaṁ bhadraṁ purisājānīyaṁ vadāmi. |
so do I compare this fine thoroughbred person, bhikkhus. |
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. |
Such is a type of fine thoroughbred person found here, bhikkhus. |
Ayaṁ, bhikkhave, dutiyo bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the second type of fine thoroughbred person found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti: |
Furthermore, bhikkhus, here a certain fine thoroughbred person does not hear: |
‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā, api ca khvassa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā. |
'In such and such a village or town, a woman or man is afflicted or has died,' and does not himself see a woman or man afflicted or dead, but his relative or kinsman is afflicted or has died. |
So tena saṁvijjati, saṁvegaṁ āpajjati. |
He is stirred by this and feels urgency. |
Saṁviggo yoniso padahati. |
Being stirred, he strives wisely. |
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati. |
Striving resolutely, he realizes the supreme truth with his body and sees it by penetrating it with wisdom. |
Seyyathāpi so, bhikkhave, bhadro assājānīyo cammavedhaviddho saṁvijjati saṁvegaṁ āpajjati; |
Just like that fine thoroughbred horse, bhikkhus, that is stirred and feels urgency when pricked in the skin; |
tathūpamāhaṁ, bhikkhave, imaṁ bhadraṁ purisājānīyaṁ vadāmi. |
so do I compare this fine thoroughbred person, bhikkhus. |
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. |
Such is a type of fine thoroughbred person found here, bhikkhus. |
Ayaṁ, bhikkhave, tatiyo bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the third type of fine thoroughbred person found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti: |
Furthermore, bhikkhus, here a certain fine thoroughbred person does not hear: |
‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā, nāpissa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā, api ca kho sāmaññeva phuṭṭho hoti sārīrikāhi vedanāhi dukkhāhi tibbāhi kharāhi kaṭukāhi asātāhi amanāpāhi pāṇaharāhi. |
'In such and such a village or town, a woman or man is afflicted or has died,' and does not himself see a woman or man afflicted or dead, and his relative or kinsman is not afflicted or has not died, but he himself is touched by painful, sharp, severe, acute, unpleasant, disagreeable, life-threatening bodily feelings. |
So tena saṁvijjati, saṁvegaṁ āpajjati. |
He is stirred by this and feels urgency. |
Saṁviggo yoniso padahati. |
Being stirred, he strives wisely. |
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati. |
Striving resolutely, he realizes the supreme truth with his body and sees it by penetrating it with wisdom. |
Seyyathāpi so, bhikkhave, bhadro assājānīyo aṭṭhivedhaviddho saṁvijjati saṁvegaṁ āpajjati; |
Just like that fine thoroughbred horse, bhikkhus, that is stirred and feels urgency when pricked to the bone; |
tathūpamāhaṁ, bhikkhave, imaṁ bhadraṁ purisājānīyaṁ vadāmi. |
so do I compare this fine thoroughbred person, bhikkhus. |
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. |
Such is a type of fine thoroughbred person found here, bhikkhus. |
Ayaṁ, bhikkhave, catuttho bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the fourth type of fine thoroughbred person found existing in the world. |
Ime kho, bhikkhave, cattāro bhadrā purisājānīyā santo saṁvijjamānā lokasmin”ti. |
These, bhikkhus, are the four types of fine thoroughbred persons found existing in the world." |
Tatiyaṁ. |
Third. |
122 - AN4.122 Ūmibhayasutta |
122 - AN4.122 The Discourse on Wave-Fear |
“Cattārimāni, bhikkhave, bhayāni udakorohantassa pāṭikaṅkhitabbāni. |
"There are, bhikkhus, these four fears to be expected by one who enters the water. |
Katamāni cattāri? |
What four? |
Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ— |
Wave-fear, crocodile-fear, whirlpool-fear, and shark-fear— |
Imāni kho, bhikkhave, cattāri bhayāni udakorohantassa pāṭikaṅkhitabbāni. |
These, bhikkhus, are the four fears to be expected by one who enters the water. |
Evamevaṁ kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajitassa pāṭikaṅkhitabbāni. |
Similarly, bhikkhus, there are four fears to be expected by a certain clansman who has gone forth from the household life into homelessness in this Dhamma and Discipline. |
Katamāni cattāri? |
What four? |
Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ. |
Wave-fear, crocodile-fear, whirlpool-fear, and shark-fear. |
Katamañca, bhikkhave, ūmibhayaṁ? |
What, bhikkhus, is wave-fear? |
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, bhikkhus, a certain clansman has gone forth from the household life into homelessness out of faith: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; |
'I am overwhelmed by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am overwhelmed by suffering, oppressed by suffering; |
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
perhaps the ending of this whole mass of suffering might be discerned.' |
Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārino ovadanti anusāsanti: |
When he has thus gone forth, his spiritual companions admonish and instruct him: |
‘evaṁ te abhikkamitabbaṁ, evaṁ te paṭikkamitabbaṁ, evaṁ te āloketabbaṁ, evaṁ te viloketabbaṁ, evaṁ te samiñjitabbaṁ, evaṁ te pasāritabbaṁ, evaṁ te saṅghāṭipattacīvaraṁ dhāretabban’ti. |
'You should go forward thus, you should go back thus, you should look thus, you should look around thus, you should bend thus, you should extend thus, you should wear your outer robe, bowl, and robes thus.' |
Tassa evaṁ hoti: |
He thinks thus: |
‘mayaṁ kho pubbe agāriyabhūtā samānā aññe ovadāmapi anusāsāmapi. |
'Formerly, when we were householders, we ourselves used to admonish and instruct others. |
Ime panamhākaṁ puttamattā maññe nattamattā maññe ovaditabbaṁ anusāsitabbaṁ maññantī’ti. |
But now these who are like our sons or grandsons think they should admonish and instruct us.' |
So kupito anattamano sikkhaṁ paccakkhāya hīnāyāvattati. |
Angry and displeased, he gives up the training and returns to the lower life. |
Ayaṁ vuccati, bhikkhave, bhikkhu ūmibhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. |
This, bhikkhus, is called a bhikkhu who, fearing wave-fear, gives up the training and returns to the lower life. |
Ūmibhayanti kho, bhikkhave, kodhūpāyāsassetaṁ adhivacanaṁ. |
Wave-fear, bhikkhus, is a designation for anger and distress. |
Idaṁ vuccati, bhikkhave, ūmibhayaṁ. |
This, bhikkhus, is called wave-fear. |
Katamañca, bhikkhave, kumbhīlabhayaṁ? |
What, bhikkhus, is crocodile-fear? |
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, bhikkhus, a certain clansman has gone forth from the household life into homelessness out of faith: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; |
''I am overwhelmed by birth, aging, death, sorrow, lamentation, pain, displeasure and despair; I am overwhelmed by suffering, oppressed by suffering; |
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
perhaps the ending of this whole mass of suffering might be discerned.' |
Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārino ovadanti anusāsanti: |
When he has thus gone forth, his spiritual companions admonish and instruct him: |
‘idaṁ te khāditabbaṁ, idaṁ te na khāditabbaṁ, idaṁ te bhuñjitabbaṁ, idaṁ te na bhuñjitabbaṁ, idaṁ te sāyitabbaṁ, idaṁ te na sāyitabbaṁ, idaṁ te pātabbaṁ, idaṁ te na pātabbaṁ, kappiyaṁ te khāditabbaṁ, akappiyaṁ te na khāditabbaṁ, kappiyaṁ te bhuñjitabbaṁ, akappiyaṁ te na bhuñjitabbaṁ, kappiyaṁ te sāyitabbaṁ, akappiyaṁ te na sāyitabbaṁ, kappiyaṁ te pātabbaṁ, akappiyaṁ te na pātabbaṁ, kāle te khāditabbaṁ, vikāle te na khāditabbaṁ, kāle te bhuñjitabbaṁ, vikāle te na bhuñjitabbaṁ, kāle te sāyitabbaṁ, vikāle te na sāyitabbaṁ, kāle te pātabbaṁ, vikāle te na pātabban’ti. |
'This you should eat, this you should not eat, this you should consume, this you should not consume, this you should taste, this you should not taste, this you should drink, this you should not drink, allowable food you should eat, unallowable food you should not eat, allowable things you should consume, unallowable things you should not consume, allowable things you should taste, unallowable things you should not taste, allowable drinks you should drink, unallowable drinks you should not drink, at the proper time you should eat, at the wrong time you should not eat, at the proper time you should consume, at the wrong time you should not consume, at the proper time you should taste, at the wrong time you should not taste, at the proper time you should drink, at the wrong time you should not drink.' |
Tassa evaṁ hoti: |
He thinks thus: |
‘mayaṁ kho pubbe agāriyabhūtā samānā yaṁ icchāma taṁ khādāma, yaṁ na icchāma na taṁ khādāma; |
'Formerly, when we were householders, we ate what we wanted and did not eat what we did not want; |
yaṁ icchāma taṁ bhuñjāma, yaṁ na icchāma na taṁ bhuñjāma; |
we consumed what we wanted and did not consume what we did not want; |
yaṁ icchāma taṁ sāyāma, yaṁ na icchāma na taṁ sāyāma; |
we tasted what we wanted and did not taste what we did not want; |
yaṁ icchāma taṁ pivāma, yaṁ na icchāma na taṁ pivāma; |
we drank what we wanted and did not drink what we did not want; |
kappiyampi khādāma akappiyampi khādāma kappiyampi bhuñjāma akappiyampi bhuñjāma kappiyampi sāyāma akappiyampi sāyāma kappiyampi pivāma akappiyampi pivāma, kālepi khādāma vikālepi khādāma kālepi bhuñjāma vikālepi bhuñjāma kālepi sāyāma vikālepi sāyāma kālepi pivāma vikālepi pivāma; |
we ate both allowable and unallowable food, consumed both allowable and unallowable things, tasted both allowable and unallowable things, drank both allowable and unallowable drinks, ate both at proper and wrong times, consumed both at proper and wrong times, tasted both at proper and wrong times, drank both at proper and wrong times; |
yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ vā bhojanīyaṁ vā denti, tatrapime mukhāvaraṇaṁ maññe karontī’ti. |
and when faithful householders offer us fine hard and soft food during the day at the wrong time, these people seem to be making muzzles for our mouths.' |
So kupito anattamano sikkhaṁ paccakkhāya hīnāyāvattati. |
Angry and displeased, he gives up the training and returns to the lower life. |
Ayaṁ vuccati, bhikkhave, bhikkhu kumbhīlabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. |
This, bhikkhus, is called a bhikkhu who, fearing crocodile-fear, gives up the training and returns to the lower life. |
Kumbhīlabhayanti kho, bhikkhave, odarikattassetaṁ adhivacanaṁ. |
Crocodile-fear, bhikkhus, is a designation for gluttony. |
Idaṁ vuccati, bhikkhave, kumbhīlabhayaṁ. |
This, bhikkhus, is called crocodile-fear. |
Katamañca, bhikkhave, āvaṭṭabhayaṁ? |
What, bhikkhus, is whirlpool-fear? |
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, bhikkhus, a certain clansman has gone forth from the household life into homelessness out of faith: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi, dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; |
'I am overwhelmed by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am overwhelmed by suffering, oppressed by suffering; |
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
perhaps the ending of this whole mass of suffering might be discerned.' |
So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. |
Having thus gone forth, in the morning he dresses, and taking his bowl and outer robe, he enters a village or town for alms with body unguarded, speech unguarded, mind unguarded, mindfulness unestablished, sense faculties unrestrained. |
So tattha passati gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ. |
There he sees a householder or householder's son enjoying himself, provided and endowed with the five strands of sensual pleasure. |
Tassa evaṁ hoti: |
He thinks thus: |
‘mayaṁ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā; |
'Formerly, when we were householders, we enjoyed ourselves, provided and endowed with the five strands of sensual pleasure; |
saṁvijjanti kho pana me kule bhogā. |
and there are still wealth in my family. |
Sakkā bhoge ca bhuñjituṁ puññāni ca kātuṁ. |
It is possible both to enjoy wealth and make merit. |
Yannūnāhaṁ sikkhaṁ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṁ puññāni ca kareyyan’ti. |
What if I were to give up the training, return to the lower life, enjoy wealth and make merit?' |
So sikkhaṁ paccakkhāya hīnāyāvattati. |
He gives up the training and returns to the lower life. |
Ayaṁ vuccati, bhikkhave, bhikkhu āvaṭṭabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. |
This, bhikkhus, is called a bhikkhu who, fearing whirlpool-fear, gives up the training and returns to the lower life. |
Āvaṭṭabhayanti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. |
Whirlpool-fear, bhikkhus, is a designation for the five strands of sensual pleasure. |
Idaṁ vuccati, bhikkhave, āvaṭṭabhayaṁ. |
This, bhikkhus, is called whirlpool-fear. |
Katamañca, bhikkhave, susukābhayaṁ? |
What, bhikkhus, is shark-fear? |
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: |
Here, bhikkhus, a certain clansman has gone forth from the household life into homelessness out of faith: |
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; |
'I am overwhelmed by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; I am overwhelmed by suffering, oppressed by suffering; |
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
perhaps the ending of this whole mass of suffering might be discerned.' |
So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. |
Having thus gone forth, in the morning he dresses, and taking his bowl and outer robe, he enters a village or town for alms with body unguarded, speech unguarded, mind unguarded, mindfulness unestablished, sense faculties unrestrained. |
So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. |
There he sees a woman scantily clad or scantily covered. |
Tassa mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. |
Having seen the woman scantily clad or scantily covered, lust invades his mind. |
So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati. |
With mind invaded by lust, he gives up the training and returns to the lower life. |
Ayaṁ vuccati, bhikkhave, bhikkhu susukābhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. |
This, bhikkhus, is called a bhikkhu who, fearing shark-fear, gives up the training and returns to the lower life. |
Susukābhayanti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. |
Shark-fear, bhikkhus, is a designation for womankind. |
Idaṁ vuccati, bhikkhave, susukābhayaṁ. |
This, bhikkhus, is called shark-fear. |
Imāni kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajitassa pāṭikaṅkhitabbānī”ti. |
These, bhikkhus, are the four fears to be expected by a certain clansman who has gone forth from the household life into homelessness in this Dhamma and Discipline." |
Dutiyaṁ. |
Second. |
159 - AN4.159 Bhikkhunīsutta |
159 - AN4.159 The Discourse on the Bhikkhuni |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme. |
On one occasion, Venerable Ānanda was staying at Kosambī in Ghosita's Park. |
Atha kho aññatarā bhikkhunī aññataraṁ purisaṁ āmantesi: |
Then a certain bhikkhuni addressed a certain man: |
“ehi tvaṁ, ambho purisa, yenayyo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena ayyassa ānandassa pāde sirasā vanda: |
“Come, good man, go to Venerable Ānanda; having gone, pay homage to Venerable Ānanda’s feet with your head in my name: |
‘itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā. |
‘The bhikkhuni named so-and-so, venerable sir, is ill, suffering, gravely ill. |
Sā ayyassa ānandassa pāde sirasā vandatī’ti. Evañca vadehi: |
She pays homage with her head to Venerable Ānanda’s feet.’ And say this: |
‘sādhu kira, bhante, ayyo ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṁ upādāyā’”ti. |
‘It would be good, venerable sir, if Venerable Ānanda would approach the bhikkhunis’ quarters, where that bhikkhuni is, out of compassion.’” |
“Evaṁ, ayye”ti kho so puriso tassā bhikkhuniyā paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ ānandaṁ etadavoca: |
“Yes, venerable one,” the man replied to that bhikkhuni, and having agreed, he approached Venerable Ānanda; having approached, he paid homage to Venerable Ānanda and sat down to one side. Sitting to one side, the man said to Venerable Ānanda: |
“Itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā. |
“The bhikkhuni named so-and-so, venerable sir, is ill, suffering, gravely ill. |
Sā āyasmato ānandassa pāde sirasā vandati, evañca vadeti: |
She pays homage to Venerable Ānanda’s feet with her head, and says this: |
‘sādhu kira, bhante, āyasmā ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṁ upādāyā’”ti. |
‘It would be good, venerable sir, if Venerable Ānanda would approach the bhikkhunis’ quarters, where that bhikkhuni is, out of compassion.’” |
Adhivāsesi kho āyasmā ānando tuṇhībhāvena. |
Venerable Ānanda consented by remaining silent. |
Atha kho āyasmā ānando nivāsetvā pattacīvaramādāya yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkami. |
Then Venerable Ānanda, having dressed, took his bowl and robe and approached the bhikkhunis’ quarters, where that bhikkhuni was. |
Addasā kho sā bhikkhunī āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. |
That bhikkhuni saw Venerable Ānanda coming from afar. |
Disvā sasīsaṁ pārupitvā mañcake nipajji. |
Having seen him, she covered her head and lay down on the couch. |
Atha kho āyasmā ānando yena sā bhikkhunī tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando taṁ bhikkhuniṁ etadavoca: |
Then Venerable Ānanda approached that bhikkhuni; having approached, he sat down on the seat prepared. Having sat down, Venerable Ānanda said to that bhikkhuni: |
“Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya. |
“This body, sister, is produced from food, dependent on food. |
Āhāro pahātabbo. |
Food should be abandoned. |
Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya. |
This body, sister, is produced from craving, dependent on craving. |
Taṇhā pahātabbā. |
Craving should be abandoned. |
Mānasambhūto ayaṁ, bhagini, kāyo mānaṁ nissāya. |
This body, sister, is produced from conceit, dependent on conceit. |
Māno pahātabbo. |
Conceit should be abandoned. |
Methunasambhūto ayaṁ, bhagini, kāyo. |
This body, sister, is produced from sexual intercourse. |
Methune ca setughāto vutto bhagavatā. |
And in sexual intercourse, the Fortunate One has declared the breaking of the bridge. |
‘Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya. |
‘This body, sister, is produced from food, dependent on food. Food should be abandoned,’ this was said. |
Āhāro pahātabbo’ti, iti kho panetaṁ vuttaṁ. |
Concerning what was this said? |
Kiñcetaṁ paṭicca vuttaṁ? |
Here, sister, a bhikkhu, reflecting wisely, partakes of food: |
Idha, bhagini, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: |
‘Not for amusement, not for indulgence, not for personal adornment, not for embellishment; but only for the upkeep and sustenance of this body, for ending harm, for aiding the spiritual life. Thus I will destroy old feelings and will not create new feelings. And there will be for me maintenance and blamelessness and comfortable living.’ |
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi. Yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. |
After some time, he abandons food, dependent on food. |
So aparena samayena āhāraṁ nissāya āhāraṁ pajahati. |
‘This body, sister, is produced from food, dependent on food. Food should be abandoned,’ that which was said, was said concerning this. |
‘Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya āhāro pahātabbo’ti, |
‘This body, sister, is produced from craving, dependent on craving. Craving should be abandoned,’ this was said. |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
Concerning what was this said? |
‘Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya. |
Here, sister, a bhikkhu hears: |
Taṇhā pahātabbā’ti, iti kho panetaṁ vuttaṁ. |
‘The bhikkhu named so-and-so, through the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and abides in it.’ |
Kiñcetaṁ paṭicca vuttaṁ? |
Then it occurs to him: |
Idha, bhagini, bhikkhu suṇāti: |
‘When will I too, through the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and abide in it?’ |
‘itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. |
After some time, he abandons craving, dependent on craving. |
Tassa evaṁ hoti: |
‘This body, sister, is produced from craving, dependent on craving. Craving should be abandoned,’ that which was said, was said concerning this. |
‘kudāssu nāma ahampi āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissāmī’ti. |
‘This body, sister, is produced from conceit, dependent on conceit. Conceit should be abandoned,’ this was said. |
So aparena samayena taṇhaṁ nissāya taṇhaṁ pajahati. |
Concerning what was this said? |
‘Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya taṇhā pahātabbā’ti, |
Here, sister, a bhikkhu hears: |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘The bhikkhu named so-and-so, through the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and abides in it.’ |
‘Mānasambhūto ayaṁ, bhagini, kāyo mānaṁ nissāya. |
Then it occurs to him: |
Māno pahātabbo’ti, iti kho panetaṁ vuttaṁ. |
‘That venerable one, of course, will realize, through the destruction of the taints, the taintless liberation of mind and liberation by wisdom, and abide in it in this very life, having directly known it for himself; |
Kiñcetaṁ paṭicca vuttaṁ? |
how much more so I!’ |
Idha, bhagini, bhikkhu suṇāti: |
After some time, he abandons conceit, dependent on conceit. |
‘itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. |
‘This body, sister, is produced from conceit, dependent on conceit. Conceit should be abandoned,’ that which was said, was said concerning this. |
Tassa evaṁ hoti: |
This body, sister, is produced from sexual intercourse. |
‘so hi nāma āyasmā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati; |
And in sexual intercourse, the Fortunate One has declared the breaking of the bridge.” |
kimaṅgaṁ panāhan’ti. |
Then that bhikkhuni rose from the couch, arranged her upper robe over one shoulder, prostrated with her head at Venerable Ānanda’s feet, and said to Venerable Ānanda: |
So aparena samayena mānaṁ nissāya mānaṁ pajahati. |
“A transgression has overcome me, venerable sir, as a foolish, deluded, unskillful person, that I acted thus. |
‘Mānasambhūto ayaṁ, bhagini, kāyo, mānaṁ nissāya māno pahātabbo’ti, |
Venerable Ānanda, venerable sir, please accept my transgression as a transgression for future restraint.” |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
“Indeed, sister, a transgression has overcome you, as a foolish, deluded, unskillful person, that you acted thus. |
Methunasambhūto ayaṁ, bhagini, kāyo. |
But since, sister, you see your transgression as a transgression and make amends according to the Dhamma, we accept it from you. |
Methune ca setughāto vutto bhagavatā”ti. |
For it is a growth in the noble discipline, sister, that one sees their transgression as a transgression and makes amends according to the Dhamma, and undertakes future restraint.” |
Atha kho sā bhikkhunī mañcakā vuṭṭhahitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā āyasmato ānandassa pādesu sirasā nipatitvā āyasmantaṁ ānandaṁ etadavoca: |
The Ninth. |
“accayo maṁ, bhante, accagamā, yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yāhaṁ evamakāsiṁ. |
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Tassā me, bhante, ayyo ānando accayaṁ accayato paṭiggaṇhātu, āyatiṁ saṁvarāyā”ti. |
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“Taggha taṁ, bhagini, accayo accagamā, yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yā tvaṁ evamakāsi. |
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Yato ca kho tvaṁ, bhagini, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. |
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Vuddhi hesā, bhagini, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ āpajjatī”ti. |
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Navamaṁ. |
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160 - AN4.160 Sugatavinayasutta |
160 - AN4.160 The Discourse on the Well-Gone's Discipline |
“Sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
“Bhikkhus, whether the Well-Gone One abides in the world or the Well-Gone One’s discipline, that is for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans. |
Katamo ca, bhikkhave, sugato? |
And what, bhikkhus, is the Well-Gone One? |
Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
Here, bhikkhus, a Tathāgata arises in the world, an Arahant, a Fully Self-Enlightened One, perfect in knowledge and conduct, a Well-Gone One, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Fortunate One. |
Ayaṁ, bhikkhave, sugato. |
This, bhikkhus, is the Well-Gone One. |
Katamo ca, bhikkhave, sugatavinayo? |
And what, bhikkhus, is the Well-Gone One’s discipline? |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He teaches the Dhamma lovely in the beginning, lovely in the middle, lovely in the end, with meaning and with letter, proclaims the completely perfect and pure spiritual life. |
Ayaṁ, bhikkhave, sugatavinayo. |
This, bhikkhus, is the Well-Gone One’s discipline. |
Evaṁ sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānanti. |
Thus, bhikkhus, whether the Well-Gone One abides in the world or the Well-Gone One’s discipline, that is for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans. |
Cattārome, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. |
Bhikkhus, these four things lead to the confusion and disappearance of the true Dhamma. |
Katame cattāro? |
What four? |
Idha, bhikkhave, bhikkhū duggahitaṁ suttantaṁ pariyāpuṇanti dunnikkhittehi padabyañjanehi. |
Here, bhikkhus, bhikkhus learn the suttas wrongly, with the words and phrases misplaced. |
Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti. |
When the words and phrases are misplaced, bhikkhus, the meaning is also difficult to comprehend. |
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the first thing that leads to the confusion and disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, bhikkhū dubbacā honti dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṁ. |
Again, bhikkhus, bhikkhus are intractable, endowed with qualities that make them intractable, impatient, not taking instructions well. |
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the second thing that leads to the confusion and disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṁ suttantaṁ paraṁ vācenti. |
Again, bhikkhus, those bhikkhus who are learned, who have understood the tradition, who are preservers of the Dhamma, preservers of the discipline, preservers of the summaries, they do not diligently recite the suttas to others. |
Tesaṁ accayena chinnamūlako suttanto hoti appaṭisaraṇo. |
When they are gone, the sutta becomes cut off at the root, without refuge. |
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the third thing that leads to the confusion and disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
Again, bhikkhus, senior bhikkhus are indulgent, lazy, foremost in returning to worldly life, abandoning the burden of seclusion, and do not arouse energy for the attainment of what has not been attained, for the realization of what has not been realized, for the direct knowledge of what has not been directly known. |
Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. |
Their later generation follows their example. |
Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They too are indulgent, lazy, foremost in returning to worldly life, abandoning the burden of seclusion, and do not arouse energy for the attainment of what has not been attained, for the realization of what has not been realized, for the direct knowledge of what has not been directly known. |
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the fourth thing that leads to the confusion and disappearance of the true Dhamma. |
Ime kho, bhikkhave, cattāro dhammā saddhammassa sammosāya antaradhānāya saṁvattantīti. |
These, bhikkhus, are the four things that lead to the confusion and disappearance of the true Dhamma. |
Cattārome, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. |
Bhikkhus, these four things lead to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Katame cattāro? |
What four? |
Idha, bhikkhave, bhikkhū suggahitaṁ suttantaṁ pariyāpuṇanti sunikkhittehi padabyañjanehi. |
Here, bhikkhus, bhikkhus learn the suttas well, with the words and phrases well-placed. |
Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. |
When the words and phrases are well-placed, bhikkhus, the meaning is also easy to comprehend. |
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the first thing that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā khamā padakkhiṇaggāhino anusāsaniṁ. |
Again, bhikkhus, bhikkhus are tractable, endowed with qualities that make them tractable, patient, taking instructions well. |
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the second thing that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṁ suttantaṁ paraṁ vācenti. |
Again, bhikkhus, those bhikkhus who are learned, who have understood the tradition, who are preservers of the Dhamma, preservers of the discipline, preservers of the summaries, they diligently recite the suttas to others. |
Tesaṁ accayena nacchinnamūlako suttanto hoti sappaṭisaraṇo. |
When they are gone, the sutta is not cut off at the root, it has refuge. |
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the third thing that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
Again, bhikkhus, senior bhikkhus are not indulgent, not lazy, abandoning the burden of returning to worldly life, foremost in seclusion, and arouse energy for the attainment of what has not been attained, for the realization of what has not been realized, for the direct knowledge of what has not been directly known. |
Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. |
Their later generation follows their example. |
Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They too are not indulgent, not lazy, abandoning the burden of returning to worldly life, foremost in seclusion, and arouse energy for the attainment of what has not been attained, for the realization of what has not been realized, for the direct knowledge of what has not been directly known. |
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the fourth thing that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Ime kho, bhikkhave, cattāro dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti. |
These, bhikkhus, are the four things that lead to the stability, non-confusion, and non-disappearance of the true Dhamma.” |
Dasamaṁ. |
The Tenth. |
Indriyavaggo paṭhamo. |
The Chapter on Faculties, the First. |
Tassuddānaṁ |
Summary of it: |
Indriyāni saddhā paññā, |
Faculties, faith, wisdom, |
sati saṅkhānapañcamaṁ; |
mindfulness, the fifth is reflection; |
Kappo rogo parihāni, |
eon, sickness, decline, |
bhikkhunī sugatena cāti. |
bhikkhuni, and with the Well-Gone One. |
171 - AN4.171 Cetanāsutta |
171 - AN4.171 The Discourse on Volition |
“Kāye vā, bhikkhave, sati kāyasañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. |
“When, bhikkhus, there is the body, internal pleasure and pain arise because of bodily volition. |
Vācāya vā, bhikkhave, sati vacīsañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. |
When, bhikkhus, there is speech, internal pleasure and pain arise because of verbal volition. |
Mane vā, bhikkhave, sati manosañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ avijjāpaccayāva. |
When, bhikkhus, there is mind, internal pleasure and pain arise because of mental volition, conditioned by ignorance. |
Sāmaṁ vā taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. |
Either, bhikkhus, one volitionally constructs that bodily formation themselves, by reason of which internal pleasure and pain arise for them. |
Pare vāssa taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. |
Or others, bhikkhus, volitionally construct that bodily formation for them, by reason of which internal pleasure and pain arise for them. |
Sampajāno vā taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. |
Or, bhikkhus, one volitionally constructs that bodily formation with clear comprehension, by reason of which internal pleasure and pain arise for them. |
Asampajāno vā taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. |
Or, bhikkhus, one volitionally constructs that bodily formation without clear comprehension, by reason of which internal pleasure and pain arise for them. |
Sāmaṁ vā taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; |
Either, bhikkhus, one volitionally constructs that verbal formation themselves, by reason of which internal pleasure and pain arise for them; |
pare vāssa taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharonti; |
or others, bhikkhus, volitionally construct that verbal formation for them; |
yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; |
by reason of which internal pleasure and pain arise for them; |
sampajāno vā taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; |
or, bhikkhus, one volitionally constructs that verbal formation with clear comprehension, by reason of which internal pleasure and pain arise for them; |
asampajāno vā taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. |
or, bhikkhus, one volitionally constructs that verbal formation without clear comprehension, by reason of which internal pleasure and pain arise for them. |
Sāmaṁ vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; |
Either, bhikkhus, one volitionally constructs that mental formation themselves, by reason of which internal pleasure and pain arise for them; |
pare vāssa taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; |
or others, bhikkhus, volitionally construct that mental formation for them, by reason of which internal pleasure and pain arise for them; |
sampajāno vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; |
or, bhikkhus, one volitionally constructs that mental formation with clear comprehension, by reason of which internal pleasure and pain arise for them; |
asampajāno vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. |
or, bhikkhus, one volitionally constructs that mental formation without clear comprehension, by reason of which internal pleasure and pain arise for them. |
Imesu, bhikkhave, dhammesu avijjā anupatitā, |
In these phenomena, bhikkhus, ignorance persists; |
avijjāya tveva asesavirāganirodhā so kāyo na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, sā vācā na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, so mano na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, |
but with the fading away and cessation of ignorance without remainder, that body does not exist, by reason of which internal pleasure and pain arise for them, that speech does not exist, by reason of which internal pleasure and pain arise for them, that mind does not exist, by reason of which internal pleasure and pain arise for them, |
khettaṁ taṁ na hoti …pe… vatthu taṁ na hoti …pe… āyatanaṁ taṁ na hoti …pe… adhikaraṇaṁ taṁ na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhanti. |
that field does not exist…that basis does not exist…that sphere does not exist…that condition does not exist, by reason of which internal pleasure and pain arise for them. |
Cattārome, bhikkhave, attabhāvapaṭilābhā. |
Bhikkhus, there are these four kinds of self-acquisition. |
Katame cattāro? |
What four? |
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā kamati, no parasañcetanā. |
There is, bhikkhus, a self-acquisition in which one’s own volition functions, but not another’s. |
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanā kamati, no attasañcetanā. |
There is, bhikkhus, a self-acquisition in which another’s volition functions, but not one’s own. |
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca. |
There is, bhikkhus, a self-acquisition in which both one’s own volition and another’s function. |
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe nevattasañcetanā kamati, no parasañcetanā. |
There is, bhikkhus, a self-acquisition in which neither one’s own volition nor another’s functions. |
Ime kho, bhikkhave, cattāro attabhāvapaṭilābhā”ti. |
These, bhikkhus, are the four kinds of self-acquisition.” |
Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca: |
When this was said, Venerable Sāriputta said to the Fortunate One: |
“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi: |
“I understand the meaning of this brief statement by the Fortunate One in detail thus, venerable sir: |
‘tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe attasañcetanā kamati no parasañcetanā, attasañcetanāhetu tesaṁ sattānaṁ tamhā kāyā cuti hoti. |
‘Here, venerable sir, in that self-acquisition in which one’s own volition functions but not another’s, the passing away of those beings from that existence occurs because of their own volition. |
Tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe parasañcetanā kamati no attasañcetanā, parasañcetanāhetu tesaṁ sattānaṁ tamhā kāyā cuti hoti. |
Here, venerable sir, in that self-acquisition in which another’s volition functions but not one’s own, the passing away of those beings from that existence occurs because of another’s volition. |
Tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca, attasañcetanā ca parasañcetanā ca hetu tesaṁ sattānaṁ tamhā kāyā cuti hoti. |
Here, venerable sir, in that self-acquisition in which both one’s own volition and another’s function, the passing away of those beings from that existence occurs because of both their own volition and another’s volition. |
Tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati no parasañcetanā, katame tena devā daṭṭhabbā’”ti? |
Here, venerable sir, in that self-acquisition in which neither one’s own volition nor another’s functions, which devas are to be seen as being there?’” |
“Nevasaññānāsaññāyatanūpagā, sāriputta, devā tena daṭṭhabbā”ti. |
“Those devas who have attained the base of neither perception nor non-perception, Sāriputta, are to be seen as being there.” |
“Ko nu kho, bhante, hetu ko paccayo, yena m’idhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṁ? |
“What then, venerable sir, is the cause, what is the condition, by reason of which some beings here, having passed away from that existence, are bound to return to this state? |
Ko pana, bhante, hetu ko paccayo, yena m’idhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti? |
And what, venerable sir, is the cause, what is the condition, by reason of which some beings here, having passed away from that existence, are not bound to return to this state?” |
“Idha, sāriputta, ekaccassa puggalassa orambhāgiyāni saṁyojanāni appahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṁ upasampajja viharati. |
“Here, Sāriputta, for a certain individual the lower fetters are not abandoned; they dwell in this very life, attaining the base of neither perception nor non-perception. |
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati; |
They delight in it, crave it, and are satisfied with it; |
tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati. |
abiding there, inclined to it, frequently dwelling in it, not having fallen from it, when they die they are reborn in companionship with the devas who have attained the base of neither perception nor non-perception. |
So tato cuto āgāmī hoti āgantā itthattaṁ. |
Having passed away from there, they are bound to return to this state. |
Idha pana, sāriputta, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṁ upasampajja viharati. |
But here, Sāriputta, for a certain individual the lower fetters are abandoned; they dwell in this very life, attaining the base of neither perception nor non-perception. |
So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati; |
They delight in it, crave it, and are satisfied with it; |
tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati. |
abiding there, inclined to it, frequently dwelling in it, not having fallen from it, when they die they are reborn in companionship with the devas who have attained the base of neither perception nor non-perception. |
So tato cuto anāgāmī hoti anāgantā itthattaṁ. |
Having passed away from there, they are not bound to return to this state. |
Ayaṁ kho, sāriputta, hetu ayaṁ paccayo, yena m’idhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṁ. |
This, Sāriputta, is the cause, this is the condition, by reason of which some beings here, having passed away from that existence, are bound to return to this state. |
Ayaṁ pana, sāriputta, hetu ayaṁ paccayo, yena m’idhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti. |
This, Sāriputta, is the cause, this is the condition, by reason of which some beings here, having passed away from that existence, are not bound to return to this state.” |
Paṭhamaṁ. |
The First. |
180 - AN4.180 Mahāpadesasutta |
180 - AN4.180 The Discourse on the Great Authorities |
Ekaṁ samayaṁ bhagavā bhoganagare viharati ānandacetiye. |
On one occasion the Fortunate One was staying at Bhoganagara in Ānanda’s Shrine. |
Tatra kho bhagavā bhikkhū āmantesi: |
Thereupon the Fortunate One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir!” those bhikkhus replied to the Fortunate One. |
Bhagavā etadavoca: |
The Fortunate One said this: |
“cattārome, bhikkhave, mahāpadese desessāmi, |
“Bhikkhus, I will teach you these four great authorities; |
taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
listen to them, attend carefully, I will speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” those bhikkhus replied to the Fortunate One. |
Bhagavā etadavoca: |
The Fortunate One said this: |
“Katame, bhikkhave, cattāro mahāpadesā? |
“What, bhikkhus, are the four great authorities? |
Idha, bhikkhave, bhikkhu evaṁ vadeyya: |
Here, bhikkhus, a bhikkhu might say this: |
‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ— |
‘Friend, this I have heard and received directly from the Fortunate One— |
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. |
this is Dhamma, this is Discipline, this is the Teacher’s instruction.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
That bhikkhu’s statement, bhikkhus, should neither be welcomed nor rejected. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. |
Without welcoming or rejecting, those words and phrases should be thoroughly learned and then compared with the Suttas and reviewed in the Discipline. |
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ: |
If, when compared with the Suttas and reviewed in the Discipline, they do not conform to the Suttas or the Discipline, you should conclude: |
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa; |
‘Certainly, this is not the word of the Fortunate One, the Arahant, the Fully Self-Enlightened One; |
imassa ca bhikkhuno duggahitan’ti. |
and this bhikkhu has grasped it wrongly.’ |
Iti hetaṁ, bhikkhave, chaḍḍeyyātha. |
Thus, bhikkhus, you should reject it. |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
But here, bhikkhus, a bhikkhu might say this: |
‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ— |
‘Friend, this I have heard and received directly from the Fortunate One— |
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. |
this is Dhamma, this is Discipline, this is the Teacher’s instruction.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
That bhikkhu’s statement, bhikkhus, should neither be welcomed nor rejected. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. |
Without welcoming or rejecting, those words and phrases should be thoroughly learned and then compared with the Suttas and reviewed in the Discipline. |
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: |
If, when compared with the Suttas and reviewed in the Discipline, they do conform to the Suttas and the Discipline, you should conclude: |
‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa; |
‘Certainly, this is the word of the Fortunate One, the Arahant, the Fully Self-Enlightened One; |
imassa ca bhikkhuno suggahitan’ti. |
and this bhikkhu has grasped it rightly.’ |
Idaṁ, bhikkhave, paṭhamaṁ mahāpadesaṁ dhāreyyātha. |
This, bhikkhus, you should hold as the first great authority. |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
Here again, bhikkhus, a bhikkhu might say this: |
‘asukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho. |
‘In such-and-such a dwelling place, the Sangha abides, with its elders and its leader. |
Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— |
From that Sangha, I heard and received directly— |
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. |
this is Dhamma, this is Discipline, this is the Teacher’s instruction.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
That bhikkhu’s statement, bhikkhus, should neither be welcomed nor rejected. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. |
Without welcoming or rejecting, those words and phrases should be thoroughly learned and then compared with the Suttas and reviewed in the Discipline. |
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ: |
If, when compared with the Suttas and reviewed in the Discipline, they do not conform to the Suttas or the Discipline, you should conclude: |
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa; |
‘Certainly, this is not the word of the Fortunate One, the Arahant, the Fully Self-Enlightened One; |
tassa ca saṅghassa duggahitan’ti. |
and that Sangha has grasped it wrongly.’ |
Iti hetaṁ, bhikkhave, chaḍḍeyyātha. |
Thus, bhikkhus, you should reject it. |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
But here again, bhikkhus, a bhikkhu might say this: |
‘asukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho. |
‘In such-and-such a dwelling place, the Sangha abides, with its elders and its leader. |
Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— |
From that Sangha, I heard and received directly— |
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. |
this is Dhamma, this is Discipline, this is the Teacher’s instruction.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
That bhikkhu’s statement, bhikkhus, should neither be welcomed nor rejected. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. |
Without welcoming or rejecting, those words and phrases should be thoroughly learned and then compared with the Suttas and reviewed in the Discipline. |
Tāni ce sutte otāriyamānāni, vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: |
If, when compared with the Suttas and reviewed in the Discipline, they do conform to the Suttas and the Discipline, you should conclude: |
‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa; |
‘Certainly, this is the word of the Fortunate One, the Arahant, the Fully Self-Enlightened One; |
tassa ca saṅghassa suggahitan’ti. |
and that Sangha has grasped it rightly.’ |
Idaṁ, bhikkhave, dutiyaṁ mahāpadesaṁ dhāreyyātha. |
This, bhikkhus, you should hold as the second great authority. |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
Here again, bhikkhus, a bhikkhu might say this: |
‘asukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. |
‘In such-and-such a dwelling place, many elder bhikkhus abide, who are learned, who have understood the tradition, who are preservers of the Dhamma, preservers of the Discipline, preservers of the summaries. |
Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ— |
From those elders, I heard and received directly— |
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. |
this is Dhamma, this is Discipline, this is the Teacher’s instruction.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
That bhikkhu’s statement, bhikkhus, should neither be welcomed nor rejected. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. |
Without welcoming or rejecting, those words and phrases should be thoroughly learned and then compared with the Suttas and reviewed in the Discipline. |
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ: |
If, when compared with the Suttas and reviewed in the Discipline, they do not conform to the Suttas or the Discipline, you should conclude: |
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa; |
‘Certainly, this is not the word of the Fortunate One, the Arahant, the Fully Self-Enlightened One; |
tesañca therānaṁ duggahitan’ti. |
and those elders have grasped it wrongly.’ |
Iti hetaṁ, bhikkhave, chaḍḍeyyātha. |
Thus, bhikkhus, you should reject it. |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
But here again, bhikkhus, a bhikkhu might say this: |
‘asukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. |
‘In such-and-such a dwelling place, many elder bhikkhus abide, who are learned, who have understood the tradition, who are preservers of the Dhamma, preservers of the Discipline, preservers of the summaries. |
Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ— |
From those elders, I heard and received directly— |
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. |
this is Dhamma, this is Discipline, this is the Teacher’s instruction.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
That bhikkhu’s statement, bhikkhus, should neither be welcomed nor rejected. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. |
Without welcoming or rejecting, those words and phrases should be thoroughly learned and then compared with the Suttas and reviewed in the Discipline. |
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: |
If, when compared with the Suttas and reviewed in the Discipline, they do conform to the Suttas and the Discipline, you should conclude: |
‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa; |
‘Certainly, this is the word of the Fortunate One, the Arahant, the Fully Self-Enlightened One; |
tesañca therānaṁ suggahitan’ti. |
and those elders have grasped it rightly.’ |
Idaṁ, bhikkhave, tatiyaṁ mahāpadesaṁ dhāreyyātha. |
This, bhikkhus, you should hold as the third great authority. |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
Here again, bhikkhus, a bhikkhu might say this: |
‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. |
‘In such-and-and-such a dwelling place, one elder bhikkhu abides, who is learned, who has understood the tradition, who is a preserver of the Dhamma, a preserver of the Discipline, a preserver of the summaries. |
Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— |
From that elder, I heard and received directly— |
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. |
this is Dhamma, this is Discipline, this is the Teacher’s instruction.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
That bhikkhu’s statement, bhikkhus, should neither be welcomed nor rejected. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. |
Without welcoming or rejecting, those words and phrases should be thoroughly learned and then compared with the Suttas and reviewed in the Discipline. |
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ: |
If, when compared with the Suttas and reviewed in the Discipline, they do not conform to the Suttas or the Discipline, you should conclude: |
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa; |
‘Certainly, this is not the word of the Fortunate One, the Arahant, the Fully Self-Enlightened One; |
tassa ca therassa duggahitan’ti. |
and that elder has grasped it wrongly.’ |
Iti hetaṁ, bhikkhave, chaḍḍeyyātha. |
Thus, bhikkhus, you should reject it. |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
But here again, bhikkhus, a bhikkhu might say this: |
‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. |
‘In such-and-such a dwelling place, one elder bhikkhu abides, who is learned, who has understood the tradition, who is a preserver of the Dhamma, a preserver of the Discipline, a preserver of the summaries. |
Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— |
From that elder, I heard and received directly— |
ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. |
this is Dhamma, this is Discipline, this is the Teacher’s instruction.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
That bhikkhu’s statement, bhikkhus, should neither be welcomed nor rejected. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. |
Without welcoming or rejecting, those words and phrases should be thoroughly learned and then compared with the Suttas and reviewed in the Discipline. |
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: |
If, when compared with the Suttas and reviewed in the Discipline, they do conform to the Suttas and the Discipline, you should conclude: |
‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa; |
‘Certainly, this is the word of the Fortunate One, the Arahant, the Fully Self-Enlightened One; |
tassa ca therassa suggahitan’ti. |
and that elder has grasped it rightly.’ |
Idaṁ, bhikkhave, catutthaṁ mahāpadesaṁ dhāreyyātha. |
This, bhikkhus, you should hold as the fourth great authority. |
Ime kho, bhikkhave, cattāro mahāpadesā”ti. |
These, bhikkhus, are the four great authorities.” |
Dasamaṁ. |
The Tenth. |
Sañcetaniyavaggo tatiyo. |
The Chapter on Volition, the Third. |
Tassuddānaṁ |
Summary of it: |
Cetanā vibhatti koṭṭhiko, |
Volition, analysis, Koṭṭhika, |
Ānando upavāṇapañcamaṁ; |
Ānanda, the fifth is Upavāṇa; |
Āyācana rāhula jambālī, |
aspiration, Rāhula, Jambālī, |
Nibbānaṁ mahāpadesenāti. |
Nibbāna, and with the great authorities. |
184 - AN4.184 Abhayasutta |
184 - AN4.184 The Discourse on Fearlessness |
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then Jāṇussoṇī the Brahmin approached the Fortunate One; having approached, he exchanged greetings with the Fortunate One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: |
Having exchanged courteous and amiable talk, he sat down to one side. Sitting to one side, Jāṇussoṇī the Brahmin said to the Fortunate One: |
“Ahañhi, bho gotama, evaṁvādī evaṁdiṭṭhi: |
“Indeed, Venerable Gotama, I am one who holds such a view, who says thus: |
‘natthi yo maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassā’”ti. |
‘There is no one who, being subject to death, does not fear, does not tremble at death.’” |
“Atthi, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa; |
“There are, brahmin, those who, being subject to death, do fear, do tremble at death; |
atthi pana, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. |
but there are, brahmin, those who, being subject to death, do not fear, do not tremble at death. |
Katamo ca, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa? |
And who, brahmin, being subject to death, fears, trembles at death? |
Idha, brāhmaṇa, ekacco kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. |
Here, brahmin, a certain individual is not dispassionate towards sensual pleasures, not free from desire, not free from affection, not free from thirst, not free from feverish longing, not free from craving. |
Tamenaṁ aññataro gāḷho rogātaṅko phusati. |
Then a certain severe illness afflicts them. |
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: |
Afflicted by that severe illness, it occurs to them: |
‘piyā vata maṁ kāmā jahissanti, piye cāhaṁ kāme jahissāmī’ti. |
‘Indeed, the sensual pleasures dear to me will abandon me, and I will abandon the sensual pleasures dear to me.’ |
So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
They grieve, lament, and weep, beat their breasts, and fall into confusion. |
Ayaṁ kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa. |
This, brahmin, is one who, being subject to death, fears, trembles at death. |
Puna caparaṁ, brāhmaṇa, idhekacco kāye avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. |
Again, brahmin, here a certain individual is not dispassionate towards the body, not free from desire, not free from affection, not free from thirst, not free from feverish longing, not free from craving. |
Tamenaṁ aññataro gāḷho rogātaṅko phusati. |
Then a certain severe illness afflicts them. |
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: |
Afflicted by that severe illness, it occurs to them: |
‘piyo vata maṁ kāyo jahissati, piyañcāhaṁ kāyaṁ jahissāmī’ti. |
‘Indeed, this body dear to me will abandon me, and I will abandon this body dear to me.’ |
So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
They grieve, lament, and weep, beat their breasts, and fall into confusion. |
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa. |
This too, brahmin, is one who, being subject to death, fears, trembles at death. |
Puna caparaṁ, brāhmaṇa, idhekacco akatakalyāṇo hoti akatakusalo akatabhīruttāṇo katapāpo kataluddo katakibbiso. |
Again, brahmin, here a certain individual has not done what is wholesome, has not done what is skillful, has not made safeguards against fear, has done evil, has done violence, has committed wrongdoing. |
Tamenaṁ aññataro gāḷho rogātaṅko phusati. |
Then a certain severe illness afflicts them. |
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: |
Afflicted by that severe illness, it occurs to them: |
‘akataṁ vata me kalyāṇaṁ, akataṁ kusalaṁ, akataṁ bhīruttāṇaṁ; |
‘Indeed, I have not done what is wholesome, I have not done what is skillful, I have not made safeguards against fear; |
kataṁ pāpaṁ, kataṁ luddaṁ, kataṁ kibbisaṁ. |
I have done evil, I have done violence, I have committed wrongdoing. |
Yāvatā, bho, akatakalyāṇānaṁ akatakusalānaṁ akatabhīruttāṇānaṁ katapāpānaṁ kataluddānaṁ katakibbisānaṁ gati taṁ gatiṁ pecca gacchāmī’ti. |
Whatever destination there is, sirs, for those who have not done what is wholesome, have not done what is skillful, have not made safeguards against fear, have done evil, have done violence, have committed wrongdoing—that destination I shall attain after death.’ |
So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
They grieve, lament, and weep, beat their breasts, and fall into confusion. |
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa. |
This too, brahmin, is one who, being subject to death, fears, trembles at death. |
Puna caparaṁ, brāhmaṇa, idhekacco kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. |
Again, brahmin, here a certain individual is doubtful, perplexed, and has not come to a conclusion concerning the true Dhamma. |
Tamenaṁ aññataro gāḷho rogātaṅko phusati. |
Then a certain severe illness afflicts them. |
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: |
Afflicted by that severe illness, it occurs to them: |
‘kaṅkhī vatamhi vicikicchī aniṭṭhaṅgato saddhamme’ti. |
‘Indeed, I am doubtful, perplexed, and have not come to a conclusion concerning the true Dhamma.’ |
So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
They grieve, lament, and weep, beat their breasts, and fall into confusion. |
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa. |
This too, brahmin, is one who, being subject to death, fears, trembles at death. |
Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā bhāyanti, santāsaṁ āpajjanti maraṇassa. |
These, brahmin, are the four who, being subject to death, fear, tremble at death. |
Katamo ca, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa? |
And who, brahmin, being subject to death, does not fear, does not tremble at death? |
Idha, brāhmaṇa, ekacco kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. |
Here, brahmin, a certain individual is dispassionate towards sensual pleasures, free from desire, free from affection, free from thirst, free from feverish longing, free from craving. |
Tamenaṁ aññataro gāḷho rogātaṅko phusati. |
Then a certain severe illness afflicts them. |
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṁ hoti: |
Afflicted by that severe illness, it does not occur to them: |
‘piyā vata maṁ kāmā jahissanti, piye cāhaṁ kāme jahissāmī’ti. |
‘Indeed, the sensual pleasures dear to me will abandon me, and I will abandon the sensual pleasures dear to me.’ |
So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
They do not grieve, do not lament, do not weep, do not beat their breasts, do not fall into confusion. |
Ayaṁ kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. |
This, brahmin, is one who, being subject to death, does not fear, does not tremble at death. |
Puna caparaṁ, brāhmaṇa, idhekacco kāye vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. |
Again, brahmin, here a certain individual is dispassionate towards the body, free from desire, free from affection, free from thirst, free from feverish longing, free from craving. |
Tamenaṁ aññataro gāḷho rogātaṅko phusati. |
Then a certain severe illness afflicts them. |
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṁ hoti: |
Afflicted by that severe illness, it does not occur to them: |
‘piyo vata maṁ kāyo jahissati, piyañcāhaṁ kāyaṁ jahissāmī’ti. |
‘Indeed, this body dear to me will abandon me, and I will abandon this body dear to me.’ |
So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
They do not grieve, do not lament, do not weep, do not beat their breasts, do not fall into confusion. |
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. |
This too, brahmin, is one who, being subject to death, does not fear, does not tremble at death. |
Puna caparaṁ, brāhmaṇa, idhekacco akatapāpo hoti akataluddo akatakibbiso katakalyāṇo katakusalo katabhīruttāṇo. |
Again, brahmin, here a certain individual has not done evil, has not done violence, has not committed wrongdoing, has done what is wholesome, has done what is skillful, has made safeguards against fear. |
Tamenaṁ aññataro gāḷho rogātaṅko phusati. |
Then a certain severe illness afflicts them. |
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: |
Afflicted by that severe illness, it occurs to them: |
‘akataṁ vata me pāpaṁ, akataṁ luddaṁ, akataṁ kibbisaṁ; |
‘Indeed, I have not done evil, I have not done violence, I have not committed wrongdoing; |
kataṁ kalyāṇaṁ, kataṁ kusalaṁ, kataṁ bhīruttāṇaṁ. |
I have done what is wholesome, I have done what is skillful, I have made safeguards against fear. |
Yāvatā, bho, akatapāpānaṁ akataluddānaṁ akatakibbisānaṁ katakalyāṇānaṁ katakusalānaṁ katabhīruttāṇānaṁ gati taṁ gatiṁ pecca gacchāmī’ti. |
Whatever destination there is, sirs, for those who have not done evil, have not done violence, have not committed wrongdoing, have done what is wholesome, have done what is skillful, have made safeguards against fear—that destination I shall attain after death.’ |
So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
They do not grieve, do not lament, do not weep, do not beat their breasts, do not fall into confusion. |
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. |
This too, brahmin, is one who, being subject to death, does not fear, does not tremble at death. |
Puna caparaṁ, brāhmaṇa, idhekacco akaṅkhī hoti avicikicchī niṭṭhaṅgato saddhamme. |
Again, brahmin, here a certain individual is undoubting, unperplexed, and has come to a conclusion concerning the true Dhamma. |
Tamenaṁ aññataro gāḷho rogātaṅko phusati. |
Then a certain severe illness afflicts them. |
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: |
Afflicted by that severe illness, it occurs to them: |
‘akaṅkhī vatamhi avicikicchī niṭṭhaṅgato saddhamme’ti. |
‘Indeed, I am undoubting, unperplexed, and have come to a conclusion concerning the true Dhamma.’ |
So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
They do not grieve, do not lament, do not weep, do not beat their breasts, do not fall into confusion. |
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa. |
This too, brahmin, is one who, being subject to death, does not fear, does not tremble at death. |
Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā na bhāyanti, na santāsaṁ āpajjanti maraṇassā”ti. |
These, brahmin, are the four who, being subject to death, do not fear, do not tremble at death.” |
“Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
“Excellent, Venerable Gotama! Excellent, Venerable Gotama!…From today, Venerable Gotama, let the Venerable Gotama remember me as a lay follower who has gone for refuge for life.” |
Catutthaṁ. |
The Fourth. |
186 - AN4.186 Ummaggasutta |
186 - AN4.186 The Discourse on the Wrong Path |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: |
Then a certain bhikkhu approached the Fortunate One; having approached, he paid homage to the Fortunate One and sat down to one side. Sitting to one side, that bhikkhu said to the Fortunate One: |
“kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṁ gacchatī”ti? |
“Venerable sir, by what is the world led, by what is the world dragged along, by what does it come under the sway of what has arisen?” |
“Sādhu sādhu, bhikkhu. |
“Excellent, excellent, bhikkhu! |
Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. |
Indeed, bhikkhu, your intention is good, your ready wit is good, your inquiry is excellent. |
Evañhi tvaṁ, bhikkhu, pucchasi: |
For you ask thus, bhikkhu: |
‘kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṁ gacchatī’”ti? |
‘Venerable sir, by what is the world led, by what is the world dragged along, by what does it come under the sway of what has arisen?’” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Cittena kho, bhikkhu, loko nīyati, cittena parikassati, cittassa uppannassa vasaṁ gacchatī”ti. |
“The world, bhikkhu, is led by mind, dragged along by mind, comes under the sway of what has arisen by mind.” |
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: |
“Excellent, venerable sir,” that bhikkhu, having approved and delighted in the Fortunate One’s statement, asked the Fortunate One a further question: |
“‘bahussuto dhammadharo, bahussuto dhammadharo’ti, bhante, vuccati. |
“Venerable sir, it is said, ‘Learned and a preserver of the Dhamma.’ |
Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī”ti? |
How then, venerable sir, is one learned and a preserver of the Dhamma?” |
“Sādhu sādhu, bhikkhu. |
“Excellent, excellent, bhikkhu! |
Bhaddako kho te, bhikkhu ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. |
Indeed, bhikkhu, your intention is good, your ready wit is good, your inquiry is excellent. |
Evañhi tvaṁ, bhikkhu, pucchasi: |
For you ask thus, bhikkhu: |
‘bahussuto dhammadharo, bahussuto dhammadharoti, bhante, vuccati. |
‘Venerable sir, it is said, “Learned and a preserver of the Dhamma.” |
Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī’”ti? |
How then, venerable sir, is one learned and a preserver of the Dhamma?’” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Bahū kho, bhikkhu, mayā dhammā desitā— |
“Many are the dhammas, bhikkhu, that have been taught by me— |
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthā, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
sutta, mixed prose and verse, exposition, verses, inspired utterances, Itivuttaka, Jātaka, amazing phenomena, and questions and answers. |
Catuppadāya cepi, bhikkhu, gāthāya atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti bahussuto dhammadharoti alaṁvacanāyā”ti. |
If, bhikkhu, one knows the meaning of even a four-line verse, knows the Dhamma, and practices in conformity with the Dhamma, then they are fit to be called learned and a preserver of the Dhamma.” |
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: |
“Excellent, venerable sir,” that bhikkhu, having approved and delighted in the Fortunate One’s statement, asked the Fortunate One a further question: |
“‘sutavā nibbedhikapañño, sutavā nibbedhikapañño’ti, bhante, vuccati. |
“Venerable sir, it is said, ‘Heard much and penetrating in wisdom.’ |
Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī”ti? |
How then, venerable sir, is one heard much and penetrating in wisdom?” |
“Sādhu sādhu, bhikkhu. |
“Excellent, excellent, bhikkhu! |
Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. |
Indeed, bhikkhu, your intention is good, your ready wit is good, your inquiry is excellent. |
Evañhi tvaṁ, bhikkhu, pucchasi: |
For you ask thus, bhikkhu: |
‘sutavā nibbedhikapañño, sutavā nibbedhikapaññoti, bhante, vuccati. |
‘Venerable sir, it is said, “Heard much and penetrating in wisdom.” |
Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī’”ti? |
How then, venerable sir, is one heard much and penetrating in wisdom?’” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Idha, bhikkhu, bhikkhuno ‘idaṁ dukkhan’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; |
“Here, bhikkhu, a bhikkhu has heard: ‘This is suffering,’ and they penetrate its meaning with wisdom; |
‘ayaṁ dukkhasamudayo’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; |
they have heard: ‘This is the origin of suffering,’ and they penetrate its meaning with wisdom; |
‘ayaṁ dukkhanirodho’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; |
they have heard: ‘This is the cessation of suffering,’ and they penetrate its meaning with wisdom; |
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati. |
they have heard: ‘This is the path leading to the cessation of suffering,’ and they penetrate its meaning with wisdom. |
Evaṁ kho, bhikkhu, sutavā nibbedhikapañño hotī”ti. |
That’s how, bhikkhu, one is heard much and penetrating in wisdom.” |
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: |
“Excellent, venerable sir,” that bhikkhu, having approved and delighted in the Fortunate One’s statement, asked the Fortunate One a further question: |
“‘paṇḍito mahāpañño, paṇḍito mahāpañño’ti, bhante, vuccati. |
“Venerable sir, it is said, ‘Wise and of great wisdom.’ |
Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī”ti? |
How then, venerable sir, is one wise and of great wisdom?” |
“Sādhu sādhu, bhikkhu. |
“Excellent, excellent, bhikkhu! |
Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. |
Indeed, bhikkhu, your intention is good, your ready wit is good, your inquiry is excellent. |
Evañhi tvaṁ bhikkhu pucchasi: |
For you ask thus, bhikkhu: |
‘paṇḍito mahāpañño, paṇḍito mahāpaññoti, bhante, vuccati. |
‘Venerable sir, it is said, “Wise and of great wisdom.” |
Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī’”ti? |
How then, venerable sir, is one wise and of great wisdom?’” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Idha, bhikkhu, paṇḍito mahāpañño nevattabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti attahitaparahitaubhayahitasabbalokahitameva cintayamāno cinteti. |
“Here, bhikkhu, a wise person of great wisdom does not think of harming themselves, does not think of harming others, does not think of harming both themselves and others; thinking, they think only of their own welfare, the welfare of others, the welfare of both, and the welfare of the entire world. |
Evaṁ kho, bhikkhu, paṇḍito mahāpañño hotī”ti. |
That’s how, bhikkhu, one is wise and of great wisdom.” |
Chaṭṭhaṁ. |
The Sixth. |
187 - AN4.187 Vassakārasutta |
187 - AN4.187 The Discourse to Vassakāra |
Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
On one occasion the Fortunate One was staying at Rājagaha in the Bamboo Grove, the Squirrels’ feeding ground. |
Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then Vassakāra the Brahmin, the chief minister of Magadha, approached the Fortunate One; having approached, he exchanged greetings with the Fortunate One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca: |
Having exchanged courteous and amiable talk, he sat down to one side. Sitting to one side, Vassakāra the Brahmin, the chief minister of Magadha, said to the Fortunate One: |
“Jāneyya nu kho, bho gotama, asappuriso asappurisaṁ: |
“Venerable Gotama, would an ignoble person recognize an ignoble person: |
‘asappuriso ayaṁ bhavan’”ti? |
‘This person is ignoble’?” |
“Aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ asappuriso asappurisaṁ jāneyya: |
“It is impossible, brahmin, there is no chance that an ignoble person would recognize an ignoble person: |
‘asappuriso ayaṁ bhavan’”ti. |
‘This person is ignoble.’” |
“Jāneyya pana, bho gotama, asappuriso sappurisaṁ: |
“But, Venerable Gotama, would an ignoble person recognize a noble person: |
‘sappuriso ayaṁ bhavan’”ti? |
‘This person is noble’?” |
“Etampi kho, brāhmaṇa, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya: |
“This too, brahmin, is impossible, there is no chance that an ignoble person would recognize a noble person: |
‘sappuriso ayaṁ bhavan’”ti. |
‘This person is noble.’” |
“Jāneyya nu kho, bho gotama, sappuriso sappurisaṁ: |
“Venerable Gotama, would a noble person recognize a noble person: |
‘sappuriso ayaṁ bhavan’”ti? |
‘This person is noble’?” |
“Ṭhānaṁ kho etaṁ, brāhmaṇa, vijjati yaṁ sappuriso sappurisaṁ jāneyya: |
“It is possible, brahmin, there is a chance that a noble person would recognize a noble person: |
‘sappuriso ayaṁ bhavan’”ti. |
‘This person is noble.’” |
“Jāneyya pana, bho gotama, sappuriso asappurisaṁ: |
“But, Venerable Gotama, would a noble person recognize an ignoble person: |
‘asappuriso ayaṁ bhavan’”ti? |
‘This person is ignoble’?” |
“Etampi kho, brāhmaṇa, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya: |
“This too, brahmin, is possible, there is a chance that a noble person would recognize an ignoble person: |
‘asappuriso ayaṁ bhavan’”ti. |
‘This person is ignoble.’” |
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
“Amazing, Venerable Gotama! Marvelous, Venerable Gotama! |
Yāva subhāsitañcidaṁ bhotā gotamena: |
How well-spoken is this by the Venerable Gotama: |
‘aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ asappuriso asappurisaṁ jāneyya— |
‘It is impossible, brahmin, there is no chance that an ignoble person would recognize an ignoble person— |
asappuriso ayaṁ bhavanti. |
“This person is ignoble.” |
Etampi kho, brāhmaṇa, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya— |
This too, brahmin, is impossible, there is no chance that an ignoble person would recognize a noble person— |
sappuriso ayaṁ bhavanti. |
“This person is noble.” |
Ṭhānaṁ kho etaṁ, brāhmaṇa, vijjati yaṁ sappuriso sappurisaṁ jāneyya— |
It is possible, brahmin, there is a chance that a noble person would recognize a noble person— |
sappuriso ayaṁ bhavanti. |
“This person is noble.” |
Etampi kho, brāhmaṇa, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya— |
This too, brahmin, is possible, there is a chance that a noble person would recognize an ignoble person— |
asappuriso ayaṁ bhavan’ti. |
“This person is ignoble.” |
Ekamidaṁ, bho gotama, samayaṁ todeyyassa brāhmaṇassa parisati parūpārambhaṁ vattenti: |
On one occasion, Venerable Gotama, in the assembly of Toddeyya the brahmin, they were speaking dispraise of others: |
‘bālo ayaṁ rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karoti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammanti. |
‘This King Eḷeyya is foolish, he is devoted to the ascetic Rāmaputta, and he shows such great respect to the ascetic Rāmaputta, namely, salutation, rising for him, respectful gestures, and proper behavior. |
Imepi rañño eḷeyyassa parihārakā bālā— |
These attendants of King Eḷeyya are also foolish— |
yamako moggallo uggo nāvindakī gandhabbo aggivesso, ye samaṇe rāmaputte abhippasannā, samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karonti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikamman’ti. |
Yamaka Moggalla, Ugga Nāvindakī, Gandhabba Aggivessa—who are devoted to the ascetic Rāmaputta, and they show such great respect to the ascetic Rāmaputta, namely, salutation, rising for him, respectful gestures, and proper behavior.’ |
Tyāssudaṁ todeyyo brāhmaṇo iminā nayena neti. |
Then Toddeyya the brahmin led them in this way: |
‘Taṁ kiṁ maññanti, bhonto, |
‘What do you think, sirs, |
paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro’ti? |
is King Eḷeyya wise in matters of what should be done and what should not be done, what should be said and what should not be said, ten times wiser than others?’ |
‘Evaṁ, bho, paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataroti. |
‘Yes, sirs, King Eḷeyya is ten times wiser than others in matters of what should be done and what should not be done, what should be said and what should not be said.’ |
Yasmā ca kho, bho, samaṇo rāmaputto raññā eḷeyyena paṇḍitena paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarena alamatthadasataro, tasmā rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karoti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ’. |
‘And since, sirs, the ascetic Rāmaputta is wiser than King Eḷeyya who is wise, ten times wiser than others in matters of what should be done and what should not be done, what should be said and what should not be said, therefore King Eḷeyya is devoted to the ascetic Rāmaputta, and he shows such great respect to the ascetic Rāmaputta, namely, salutation, rising for him, respectful gestures, and proper behavior.’ |
‘Taṁ kiṁ maññanti, bhonto, |
‘What do you think, sirs, |
paṇḍitā rañño eḷeyyassa parihārakā— |
are the attendants of King Eḷeyya— |
yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarā’ti? |
Yamaka Moggalla, Ugga Nāvindakī, Gandhabba Aggivessa—ten times wiser than others in matters of what should be done and what should not be done, what should be said and what should not be said?’ |
‘Evaṁ, bho, paṇḍitā rañño eḷeyyassa parihārakā— |
‘Yes, sirs, the attendants of King Eḷeyya— |
yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarāti. |
Yamaka Moggalla, Ugga Nāvindakī, Gandhabba Aggivessa—are ten times wiser than others in matters of what should be done and what should not be done, what should be said and what should not be said.’ |
Yasmā ca kho, bho, samaṇo rāmaputto rañño eḷeyyassa parihārakehi paṇḍitehi paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro, tasmā rañño eḷeyyassa parihārakā samaṇe rāmaputte abhippasannā; |
‘And since, sirs, the ascetic Rāmaputta is wiser than the wise attendants of King Eḷeyya, ten times wiser than others in matters of what should be done and what should not be done, what should be said and what should not be said, therefore the attendants of King Eḷeyya are devoted to the ascetic Rāmaputta; |
samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karonti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikamman’ti. |
and they show such great respect to the ascetic Rāmaputta, namely, salutation, rising for him, respectful gestures, and proper behavior.’ |
Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
Amazing, Venerable Gotama! Marvelous, Venerable Gotama! |
Yāva subhāsitañcidaṁ bhotā gotamena: |
How well-spoken is this by the Venerable Gotama: |
‘aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ asappuriso asappurisaṁ jāneyya— |
‘It is impossible, brahmin, there is no chance that an ignoble person would recognize an ignoble person— |
asappuriso ayaṁ bhavanti. |
“This person is ignoble.” |
Etampi kho, brāhmaṇa, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya— |
This too, brahmin, is impossible, there is no chance that an ignoble person would recognize a noble person— |
sappuriso ayaṁ bhavanti. |
“This person is noble.” |
Ṭhānaṁ kho etaṁ, brāhmaṇa, vijjati yaṁ sappuriso sappurisaṁ jāneyya— |
It is possible, brahmin, there is a chance that a noble person would recognize a noble person— |
sappuriso ayaṁ bhavanti. |
“This person is noble.” |
Etampi kho, brāhmaṇa, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya— |
This too, brahmin, is possible, there is a chance that a noble person would recognize an ignoble person— |
asappuriso ayaṁ bhavan’ti. |
“This person is ignoble.” |
Handa ca dāni mayaṁ, bho gotama, gacchāma. |
Well then, Venerable Gotama, we will depart now. |
Bahukiccā mayaṁ bahukaraṇīyā”ti. |
We have much to do, many duties.” |
“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti. |
“Do as you now think fit, brahmin.” |
Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti. |
Then Vassakāra the Brahmin, the chief minister of Magadha, having approved and delighted in the Fortunate One’s statement, rose from his seat and departed. |
Sattamaṁ. |
The Seventh. |
191 - AN4.191 Sotānugatasutta |
191 - AN4.191 The Discourse on What Was Heard |
“Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ cattāro ānisaṁsā pāṭikaṅkhā. |
“For Dhammas that have been heard, bhikkhus, that have been mentally revolved, that have been mentally examined, that have been well penetrated by view, four benefits are to be expected. |
Katame cattāro? |
What four? |
Idha, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— |
Here, bhikkhus, a bhikkhu learns the Dhamma— |
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
sutta, mixed prose and verse, exposition, verses, inspired utterances, Itivuttaka, Jātaka, amazing phenomena, questions and answers. |
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. |
Those Dhammas are heard by them, mentally revolved, mentally examined, well penetrated by view. |
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. |
Then, with lost mindfulness, they pass away and are reborn in a certain divine realm. |
Tassa tattha sukhino dhammapadā plavanti. |
There, the Dhammapadas flow pleasantly to them. |
Dandho, bhikkhave, satuppādo; |
Slow, bhikkhus, is the arising of mindfulness; |
atha so satto khippaṁyeva visesagāmī hoti. |
but then that being swiftly attains distinction. |
Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ paṭhamo ānisaṁso pāṭikaṅkho. |
For Dhammas that have been heard, bhikkhus, that have been mentally revolved, that have been mentally examined, that have been well penetrated by view, this first benefit is to be expected. |
Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— |
Again, bhikkhus, a bhikkhu learns the Dhamma— |
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
sutta, mixed prose and verse, exposition, verses, inspired utterances, Itivuttaka, Jātaka, amazing phenomena, questions and answers. |
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. |
Those Dhammas are heard by them, mentally revolved, mentally examined, well penetrated by view. |
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. |
Then, with lost mindfulness, they pass away and are reborn in a certain divine realm. |
Tassa tattha na heva kho sukhino dhammapadā plavanti; |
There, the Dhammapadas do not flow pleasantly to them; |
api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti. |
but rather, that bhikkhu, being potent, master of mind, teaches the Dhamma in the assembly of devas. |
Tassa evaṁ hoti: |
Then it occurs to them: |
‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. |
‘This is that Dhamma and Discipline in which I formerly led the spiritual life.’ |
Dandho, bhikkhave, satuppādo; |
Slow, bhikkhus, is the arising of mindfulness; |
atha so satto khippameva visesagāmī hoti. |
but then that being swiftly attains distinction. |
Seyyathāpi, bhikkhave, puriso kusalo bherisaddassa. |
Just as, bhikkhus, a man skilled in the sound of a drum. |
So addhānamaggappaṭipanno bherisaddaṁ suṇeyya. |
Walking along a road, he might hear the sound of a drum. |
Tassa na heva kho assa kaṅkhā vā vimati vā: |
Then he would have no doubt or perplexity: |
‘bherisaddo nu kho, na nu kho bherisaddo’ti. |
‘Is it the sound of a drum, or is it not the sound of a drum?’ |
Atha kho bherisaddotveva niṭṭhaṁ gaccheyya. |
But rather, he would conclude: ‘It is the sound of a drum.’ |
Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— |
Even so, bhikkhus, a bhikkhu learns the Dhamma— |
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
sutta, mixed prose and verse, exposition, verses, inspired utterances, Itivuttaka, Jātaka, amazing phenomena, questions and answers. |
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. |
Those Dhammas are heard by them, mentally revolved, mentally examined, well penetrated by view. |
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. |
Then, with lost mindfulness, they pass away and are reborn in a certain divine realm. |
Tassa tattha na heva kho sukhino dhammapadā plavanti; |
There, the Dhammapadas do not flow pleasantly to them; |
api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti. |
but rather, that bhikkhu, being potent, master of mind, teaches the Dhamma in the assembly of devas. |
Tassa evaṁ hoti: |
Then it occurs to them: |
‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. |
‘This is that Dhamma and Discipline in which I formerly led the spiritual life.’ |
Dandho, bhikkhave, satuppādo; |
Slow, bhikkhus, is the arising of mindfulness; |
atha so satto khippaṁyeva visesagāmī hoti. |
but then that being swiftly attains distinction. |
Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ dutiyo ānisaṁso pāṭikaṅkho. |
For Dhammas that have been heard, bhikkhus, that have been mentally revolved, that have been mentally examined, that have been well penetrated by view, this second benefit is to be expected. |
Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— |
Again, bhikkhus, a bhikkhu learns the Dhamma— |
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
sutta, mixed prose and verse, exposition, verses, inspired utterances, Itivuttaka, Jātaka, amazing phenomena, questions and answers. |
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. |
Those Dhammas are heard by them, mentally revolved, mentally examined, well penetrated by view. |
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. |
Then, with lost mindfulness, they pass away and are reborn in a certain divine realm. |
Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti; |
There, the Dhammapadas do not flow pleasantly to them, nor does that bhikkhu, being potent, master of mind, teach the Dhamma in the assembly of devas; |
api ca kho devaputto devaparisāyaṁ dhammaṁ deseti. |
but rather, that deva addresses another deva: |
Tassa evaṁ hoti: |
‘Friend, do you remember, friend, do you remember, where we formerly led the spiritual life?’ |
‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. |
Then they say: |
Dandho, bhikkhave, satuppādo; |
‘I remember, friend, I remember, friend.’ |
atha so satto khippaṁyeva visesagāmī hoti. |
Slow, bhikkhus, is the arising of mindfulness; |
Seyyathāpi, bhikkhave, puriso kusalo saṅkhasaddassa. |
but then that being swiftly attains distinction. |
So addhānamaggappaṭipanno saṅkhasaddaṁ suṇeyya. |
Just as, bhikkhus, two friends who played together in the dust. |
Tassa na heva kho assa kaṅkhā vā vimati vā: |
They might meet each other occasionally. |
‘saṅkhasaddo nu kho, na nu kho saṅkhasaddo’ti. |
Then one friend might say to the other: |
Atha kho saṅkhasaddotveva niṭṭhaṁ gaccheyya. |
‘Friend, do you remember this, friend, do you remember this?’ |
Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— |
Then they might say: |
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
‘I remember, friend, I remember, friend.’ |
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. |
Even so, bhikkhus, a bhikkhu learns the Dhamma— |
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. |
sutta, mixed prose and verse, exposition, verses, inspired utterances, Itivuttaka, Jātaka, amazing phenomena, questions and answers. |
Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti; |
Those Dhammas are heard by them, mentally revolved, mentally examined, well penetrated by view. |
api ca kho devaputto devaparisāyaṁ dhammaṁ deseti. |
Then, with lost mindfulness, they pass away and are reborn in a certain divine realm. |
Tassa evaṁ hoti: |
There, the Dhammapadas do not flow pleasantly to them, nor does that bhikkhu, being potent, master of mind, teach the Dhamma in the assembly of devas, nor does that deva address another deva; |
‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. |
but rather, one spontaneously arisen being addresses another spontaneously arisen being: |
Dandho, bhikkhave, satuppādo; |
‘Friend, do you remember, friend, do you remember, where we formerly led the spiritual life?’ |
atha so satto khippaṁyeva visesagāmī hoti. |
Then they say: |
Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ tatiyo ānisaṁso pāṭikaṅkho. |
‘I remember, friend, I remember, friend.’ |
Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— |
Slow, bhikkhus, is the arising of mindfulness; |
suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
but then that being swiftly attains distinction. |
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. |
For Dhammas that have been heard, bhikkhus, that have been mentally revolved, that have been mentally examined, that have been well penetrated by view, this fourth benefit is to be expected. |
So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. |
These, bhikkhus, are the four benefits to be expected from Dhammas that have been heard, that have been mentally revolved, that have been mentally examined, that have been well penetrated by view.” |
Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti, napi devaputto devaparisāyaṁ dhammaṁ deseti; |
The First. |
api ca kho opapātiko opapātikaṁ sāreti: |
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‘sarasi tvaṁ, mārisa, sarasi tvaṁ, mārisa, yattha mayaṁ pubbe brahmacariyaṁ acarimhā’ti. |
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So evamāha: |
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‘sarāmi, mārisa, sarāmi, mārisā’ti. |
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Dandho, bhikkhave, satuppādo; |
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atha so satto khippaṁyeva visesagāmī hoti. |
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Seyyathāpi, bhikkhave, dve sahāyakā sahapaṁsukīḷikā. |
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Te kadāci karahaci aññamaññaṁ samāgaccheyyuṁ. |
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Añño pana sahāyako sahāyakaṁ evaṁ vadeyya: |
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‘idampi, samma, sarasi, idampi, samma, sarasī’ti. |
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So evaṁ vadeyya: |
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‘sarāmi, samma, sarāmi, sammā’ti. |
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Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— |
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suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. |
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Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. |
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So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. |
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Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti, napi devaputto devaparisāyaṁ dhammaṁ deseti; |
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api ca kho opapātiko opapātikaṁ sāreti: |
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‘sarasi tvaṁ, mārisa, sarasi tvaṁ, mārisa, yattha mayaṁ pubbe brahmacariyaṁ acarimhā’ti. |
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So evamāha: |
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‘sarāmi, mārisa, sarāmi, mārisā’ti. |
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Dandho, bhikkhave, satuppādo; |
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atha kho so satto khippaṁyeva visesagāmī hoti. |
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Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ catuttho ānisaṁso pāṭikaṅkho. |
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Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ diṭṭhiyā suppaṭividdhānaṁ ime cattāro ānisaṁsā pāṭikaṅkhā”ti. |
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Paṭhamaṁ. |
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192 - AN4.192 Ṭhānasutta |
192 - AN4.192 The Discourse on Circumstances |
“Cattārimāni, bhikkhave, ṭhānāni catūhi ṭhānehi veditabbāni. |
“Bhikkhus, these four circumstances are to be known by means of four circumstances. |
Katamāni cattāri? |
What four? |
Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. |
By living together, bhikkhus, moral discipline is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise. |
Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. |
By dealings, bhikkhus, integrity is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise. |
Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena. |
In adversities, bhikkhus, strength is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise. |
Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenāti. |
By discussion, bhikkhus, wisdom is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise. |
‘Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, |
‘By living together, bhikkhus, moral discipline is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise,’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
this was said. Concerning what was this said? |
Idha, bhikkhave, puggalo puggalena saddhiṁ saṁvasamāno evaṁ jānāti: |
Here, bhikkhus, an individual, living together with another individual, comes to know thus: |
‘dīgharattaṁ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti; |
‘This venerable one, over a long time, is one who is broken in action, flawed in action, spotted in action, streaked in action, not one who acts continuously, not one who practices continuously; |
sīlesu dussīlo ayamāyasmā, nāyamāyasmā sīlavā’ti. |
this venerable one is immoral in moral discipline, this venerable one is not moral.’ |
Idha pana, bhikkhave, puggalo puggalena saddhiṁ saṁvasamāno evaṁ jānāti: |
But here, bhikkhus, an individual, living together with another individual, comes to know thus: |
‘dīgharattaṁ kho ayamāyasmā akhaṇḍakārī acchiddakārī asabalakārī akammāsakārī santatakārī santatavutti; |
‘This venerable one, over a long time, is one who is unbroken in action, unflawed in action, unspotted in action, unstreaked in action, one who acts continuously, one who practices continuously; |
sīlesu sīlavā ayamāyasmā, nāyamāyasmā dussīlo’ti. |
this venerable one is moral in moral discipline, this venerable one is not immoral.’ |
‘Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘By living together, bhikkhus, moral discipline is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise,’ that which was said, was said concerning this. |
‘Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, |
‘By dealings, bhikkhus, integrity is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise,’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
this was said. Concerning what was this said? |
Idha, bhikkhave, puggalo puggalena saddhiṁ saṁvoharamāno evaṁ jānāti: |
Here, bhikkhus, an individual, dealing with another individual, comes to know thus: |
‘aññathā kho ayamāyasmā ekena eko voharati, aññathā dvīhi, aññathā tīhi, aññathā sambahulehi; |
‘This venerable one deals differently with one person alone, differently with two, differently with three, differently with many; |
vokkamati ayamāyasmā purimavohārā pacchimavohāraṁ; |
this venerable one deviates from earlier dealings to later dealings; |
aparisuddhavohāro ayamāyasmā, nāyamāyasmā parisuddhavohāro’ti. |
this venerable one has impure dealings, this venerable one does not have pure dealings.’ |
Idha pana, bhikkhave, puggalo puggalena saddhiṁ saṁvoharamāno evaṁ jānāti: |
But here, bhikkhus, an individual, dealing with another individual, comes to know thus: |
‘yatheva kho ayamāyasmā ekena eko voharati, tathā dvīhi, tathā tīhi, tathā sambahulehi. |
‘Just as this venerable one deals with one person alone, so too with two, so too with three, so too with many. |
Nāyamāyasmā vokkamati purimavohārā pacchimavohāraṁ; |
This venerable one does not deviate from earlier dealings to later dealings; |
parisuddhavohāro ayamāyasmā, nāyamāyasmā aparisuddhavohāro’ti. |
this venerable one has pure dealings, this venerable one does not have impure dealings.’ |
‘Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘By dealings, bhikkhus, integrity is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise,’ that which was said, was said concerning this. |
‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, |
‘In adversities, bhikkhus, strength is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise,’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
this was said. Concerning what was this said? |
Idha, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno, bhogabyasanena vā phuṭṭho samāno, rogabyasanena vā phuṭṭho samāno na iti paṭisañcikkhati: |
Here, bhikkhus, a certain individual, being afflicted by misfortune concerning relatives, or being afflicted by misfortune concerning wealth, or being afflicted by misfortune concerning sickness, does not reflect thus: |
‘tathābhūto kho ayaṁ lokasannivāso tathābhūto ayaṁ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṁ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati— |
‘Such is indeed the nature of this world, such is the nature of this self-acquisition, that in the world of such nature, in the self-acquisition of such nature, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions— |
lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañcā’ti. |
gain and loss, honor and dishonor, blame and praise, pleasure and pain.’ |
So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
Being afflicted by misfortune concerning relatives, or being afflicted by misfortune concerning wealth, or being afflicted by misfortune concerning sickness, they grieve, lament, and weep, beat their breasts, and fall into confusion. |
Idha pana, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno iti paṭisañcikkhati: |
But here, bhikkhus, a certain individual, being afflicted by misfortune concerning relatives, or being afflicted by misfortune concerning wealth, or being afflicted by misfortune concerning sickness, reflects thus: |
‘tathābhūto kho ayaṁ lokasannivāso tathābhūto ayaṁ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṁ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati— |
‘Such is indeed the nature of this world, such is the nature of this self-acquisition, that in the world of such nature, in the self-acquisition of such nature, the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions— |
lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañcā’ti. |
gain and loss, honor and dishonor, blame and praise, pleasure and pain.’ |
So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
Being afflicted by misfortune concerning relatives, or being afflicted by misfortune concerning wealth, or being afflicted by misfortune concerning sickness, they do not grieve, do not lament, do not weep, do not beat their breasts, do not fall into confusion. |
‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, |
‘In adversities, bhikkhus, strength is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise,’ that which was said, was said concerning this. |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘By discussion, bhikkhus, wisdom is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise,’ |
‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, |
this was said. Concerning what was this said? |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
Here, bhikkhus, an individual, discussing with another individual, comes to know thus: |
Idha, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: |
‘According to this venerable one’s reasoning and conclusions, and according to their way of asking questions, this venerable one is unwise, this venerable one is not wise. |
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. |
For what reason? |
Taṁ kissa hetu? |
Because this venerable one does not utter profound points of meaning that are peaceful, refined, beyond the scope of reasoning, subtle, to be experienced by the wise. |
Tathā hi ayamāyasmā na ceva gambhīraṁ atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. |
And this venerable one is not capable of explaining, teaching, defining, establishing, revealing, analyzing, making plain the meaning of the Dhamma they speak, whether in brief or in detail. |
Yañca ayamāyasmā dhammaṁ bhāsati tassa ca nappaṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. |
This venerable one is unwise, this venerable one is not wise.’ |
Duppañño ayamāyasmā, nāyamāyasmā paññavā’ti. |
Just as, bhikkhus, a keen-sighted man standing on the bank of a lake might see a small fish emerging. |
Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya parittaṁ macchaṁ ummujjamānaṁ. |
Then it would occur to him: |
Tassa evamassa: |
‘According to the emergence of this fish, and according to its swimming against the current, and according to its quick movements, this fish is small, this fish is not large.’ |
‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṁ, paritto ayaṁ maccho, nāyaṁ maccho mahanto’ti. |
Even so, bhikkhus, an individual, discussing with another individual, comes to know thus: |
Evamevaṁ kho, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: |
‘According to this venerable one’s reasoning and conclusions, and according to their way of asking questions, this venerable one is unwise, this venerable one is not wise. |
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. |
For what reason? |
Taṁ kissa hetu? |
Because this venerable one does not utter profound points of meaning that are peaceful, refined, beyond the scope of reasoning, subtle, to be experienced by the wise. |
Tathā hi ayamāyasmā na ceva gambhīraṁ atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. |
And this venerable one is not capable of explaining, teaching, defining, establishing, revealing, analyzing, making plain the meaning of the Dhamma they speak, whether in brief or in detail. |
Yañca ayamāyasmā dhammaṁ bhāsati, tassa ca na paṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. |
This venerable one is unwise, this venerable one is not wise.’ |
Duppañño ayamāyasmā, nāyamāyasmā paññavā’ti. |
But here, bhikkhus, an individual, discussing with another individual, comes to know thus: |
Idha pana, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: |
‘According to this venerable one’s reasoning and conclusions, and according to their way of asking questions, this venerable one is wise, this venerable one is not unwise. |
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. |
For what reason? |
Taṁ kissa hetu? |
Because this venerable one utters profound points of meaning that are peaceful, refined, beyond the scope of reasoning, subtle, to be experienced by the wise. |
Tathā hi ayamāyasmā gambhīrañceva atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. |
And this venerable one is capable of explaining, teaching, defining, establishing, revealing, analyzing, making plain the meaning of the Dhamma they speak, whether in brief or in detail. |
Yañca ayamāyasmā dhammaṁ bhāsati, tassa ca paṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. |
This venerable one is wise, this venerable one is not unwise.’ |
Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti. |
Just as, bhikkhus, a keen-sighted man standing on the bank of a lake might see a large fish emerging. |
Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya mahantaṁ macchaṁ ummujjamānaṁ. |
Then it would occur to him: |
Tassa evamassa: |
‘According to the emergence of this fish, and according to its swimming against the current, and according to its quick movements, this fish is large, this fish is not small.’ |
‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṁ, mahanto ayaṁ maccho, nāyaṁ maccho paritto’ti. |
Even so, bhikkhus, an individual, discussing with another individual, comes to know thus: |
Evamevaṁ kho, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: |
‘According to this venerable one’s reasoning and conclusions, and according to their way of asking questions, this venerable one is wise, this venerable one is not unwise. |
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. |
For what reason? |
Taṁ kissa hetu? |
Because this venerable one utters profound points of meaning that are peaceful, refined, beyond the scope of reasoning, subtle, to be experienced by the wise. |
Tathā hi ayamāyasmā gambhīrañceva atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. |
And this venerable one is capable of explaining, teaching, defining, establishing, revealing, analyzing, making plain the meaning of the Dhamma they speak, whether in brief or in detail. |
Yañca ayamāyasmā dhammaṁ bhāsati, tassa ca paṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. |
This venerable one is wise, this venerable one is not unwise.’ |
Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti. |
‘By discussion, bhikkhus, wisdom is to be known, and that indeed over a long time, not a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by one who is unwise,’ that which was said, was said concerning this. |
‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
These, bhikkhus, are the four circumstances to be known by these four circumstances.” |
Imāni kho, bhikkhave, cattāri ṭhānāni imehi catūhi ṭhānehi veditabbānī”ti. |
The Second. |
Dutiyaṁ. |
|
193 - AN4.193 Bhaddiyasutta |
193 - AN4.193 The Discourse to Bhaddiya |
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
On one occasion the Fortunate One was staying at Vesālī in the Great Wood, in the Gabled Hall. |
Atha kho bhaddiyo licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhaddiyo licchavi bhagavantaṁ etadavoca: |
Then Bhaddiya the Licchavi approached the Fortunate One; having approached, he paid homage to the Fortunate One and sat down to one side. Sitting to one side, Bhaddiya the Licchavi said to the Fortunate One: |
“Sutaṁ metaṁ, bhante: |
“I have heard, venerable sir: |
‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti. |
‘The ascetic Gotama is a magician, he knows a magic of conversion by which he converts the disciples of other sects.’ |
Ye te, bhante, evamāhaṁsu: |
Venerable sir, are those who said this concerning the Fortunate One speaking in accordance with what was said, and not slandering the Fortunate One with what is untrue, and are they explaining the Dhamma in conformity with the Dhamma, and is there no blameworthy assertion in their legitimate discourse? For we do not wish to slander the Fortunate One, venerable sir.” |
‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa ca anudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati, anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan”ti? |
“Come, Bhaddiya, do not rely on hearsay, or on tradition, or on rumor, or on what is in the scriptures, or on logic, or on inference, or on reflection on appearances, or on the acceptance of a view after pondering it, or on the seeming competence of a speaker, or because ‘The ascetic is our teacher.’ |
“Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. |
When you, Bhaddiya, know for yourselves: |
Yadā tumhe, bhaddiya, attanāva jāneyyātha: |
‘These dhammas are unwholesome, these dhammas are blameworthy, these dhammas are criticized by the wise, these dhammas, when fully undertaken and practiced, lead to harm and suffering’—then, Bhaddiya, you should abandon them. |
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, bhaddiya, pajaheyyātha. |
What do you think, Bhaddiya, |
Taṁ kiṁ maññatha, bhaddiya, |
when greed arises internally in a person, does it arise for their welfare or their harm?” |
lobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? |
“For their harm, venerable sir.” |
“Ahitāya, bhante”. |
“And this greedy person, Bhaddiya, overwhelmed by greed, with their mind taken over, takes life, takes what is not given, engages in sexual misconduct, speaks falsely, and also induces others to do likewise, which is for their long-term harm and suffering.” |
“Luddho panāyaṁ, bhaddiya, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti. |
“Yes, venerable sir.” |
“Evaṁ, bhante”. |
“What do you think, Bhaddiya, |
“Taṁ kiṁ maññatha, bhaddiya, |
when hatred arises in a person…when delusion arises in a person…when contention arises internally in a person, does it arise for their welfare or their harm?” |
doso purisassa …pe… moho purisassa …pe… sārambho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? |
“For their harm, venerable sir.” |
“Ahitāya, bhante”. |
“And this contentious person, Bhaddiya, overwhelmed by contention, with their mind taken over, takes life, takes what is not given, engages in sexual misconduct, speaks falsely, and also induces others to do likewise, which is for their long-term harm and suffering.” |
“Sāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti. |
“Yes, venerable sir.” |
“Evaṁ, bhante”. |
“What do you think, Bhaddiya, are these dhammas wholesome or unwholesome?” |
“Taṁ kiṁ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti? |
“Unwholesome, venerable sir.” |
“Akusalā, bhante”. |
“Blameworthy or blameless?” |
“Sāvajjā vā anavajjā vā”ti? |
“Blameworthy, venerable sir.” |
“Sāvajjā, bhante”. |
“Criticized by the wise or praised by the wise?” |
“Viññugarahitā vā viññuppasatthā vā”ti? |
“Criticized by the wise, venerable sir.” |
“Viññugarahitā, bhante”. |
“When fully undertaken and practiced, do they lead to harm and suffering, or not? |
“Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? |
How is it in this case?” |
Kathaṁ vā ettha hotī”ti? |
“Venerable sir, when fully undertaken and practiced, they lead to harm and suffering. |
“Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattanti. |
That’s how it is in this case for us.” |
Evaṁ no ettha hotī”ti. |
“So then, Bhaddiya, that which I told you— |
“Iti kho, bhaddiya, yaṁ taṁ te avocumhā— |
‘Come, Bhaddiya, do not rely on hearsay, or on tradition, or on rumor, or on what is in the scriptures, or on logic, or on inference, or on reflection on appearances, or on the acceptance of a view after pondering it, or on the seeming competence of a speaker, or because “The ascetic is our teacher.” |
etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. |
When you, Bhaddiya, know for yourselves: |
Yadā tumhe, bhaddiya, attanāva jāneyyātha: |
“These dhammas are unwholesome, these dhammas are blameworthy, these dhammas are criticized by the wise, these dhammas, when fully undertaken and practiced, lead to harm and suffering”—then, Bhaddiya, you should abandon them’— |
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, bhaddiya, pajaheyyāthā’ti, |
that which was said, was said concerning this. |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
Come, Bhaddiya, do not rely on hearsay, or on tradition, or on rumor, or on what is in the scriptures, or on logic, or on inference, or on reflection on appearances, or on the acceptance of a view after pondering it, or on the seeming competence of a speaker, or because ‘The ascetic is our teacher.’ |
Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. |
When you, Bhaddiya, know for yourselves: |
Yadā tumhe, bhaddiya, attanāva jāneyyātha: |
‘These dhammas are wholesome, these dhammas are blameless, these dhammas are praised by the wise, these dhammas, when fully undertaken and practiced, lead to welfare and happiness’—then, Bhaddiya, you should enter upon and abide in them. |
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, bhaddiya, upasampajja vihareyyāthāti. |
What do you think, Bhaddiya, |
Taṁ kiṁ maññatha, bhaddiya, |
when non-greed arises internally in a person, does it arise for their welfare or their harm?” |
alobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? |
“For their welfare, venerable sir.” |
“Hitāya, bhante”. |
“And this non-greedy person, Bhaddiya, not overwhelmed by greed, with their mind not taken over, does not take life, does not take what is not given, does not engage in sexual misconduct, does not speak falsely, and does not induce others to do likewise, which is for their long-term welfare and happiness.” |
“Aluddho panāyaṁ, bhaddiya, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti. |
“Yes, venerable sir.” |
“Evaṁ, bhante”. |
“What do you think, Bhaddiya, non-hatred…non-delusion…non-contention arises internally in a person, does it arise for their welfare or their harm?” |
“Taṁ kiṁ maññatha, bhaddiya, adoso purisassa …pe… amoho purisassa …pe… asārambho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti? |
“For their welfare, venerable sir.” |
“Hitāya, bhante”. |
“And this non-contentious person, Bhaddiya, not overwhelmed by contention, with their mind not taken over, does not take life, does not take what is not given, does not engage in sexual misconduct, does not speak falsely, and does not induce others to do likewise, which is for their long-term welfare and happiness.” |
“Asāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti. |
“Yes, venerable sir.” |
“Evaṁ, bhante”. |
“What do you think, Bhaddiya, are these dhammas wholesome or unwholesome?” |
“Taṁ kiṁ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti? |
“Wholesome, venerable sir.” |
“Kusalā, bhante”. |
“Blameworthy or blameless?” |
“Sāvajjā vā anavajjā vā”ti? |
“Blameless, venerable sir.” |
“Anavajjā, bhante”. |
“Criticized by the wise or praised by the wise?” |
“Viññugarahitā vā viññuppasatthā vā”ti? |
“Praised by the wise, venerable sir.” |
“Viññuppasatthā, bhante”. |
“When fully undertaken and practiced, do they lead to welfare and happiness, or not? |
“Samattā samādinnā hitāya sukhāya saṁvattanti no vā? |
How is it in this case?” |
Kathaṁ vā ettha hotī”ti? |
“Venerable sir, when fully undertaken and practiced, they lead to welfare and happiness. |
“Samattā, bhante, samādinnā hitāya sukhāya saṁvattanti. |
That’s how it is in this case for us.” |
Evaṁ no ettha hotī”ti. |
“So then, Bhaddiya, that which I told you— |
“Iti kho, bhaddiya, yaṁ taṁ te avocumhā— |
‘Come, Bhaddiya, do not rely on hearsay, or on tradition, or on rumor, or on what is in the scriptures, or on logic, or on inference, or on reflection on appearances, or on the acceptance of a view after pondering it, or on the seeming competence of a speaker, or because “The ascetic is our teacher.” |
etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. |
When you, Bhaddiya, know for yourselves: |
Yadā tumhe, bhaddiya, attanāva jāneyyātha: |
“These dhammas are wholesome, these dhammas are blameless, these dhammas are praised by the wise, these dhammas, when fully undertaken and practiced, lead to welfare and happiness”—then, Bhaddiya, you should enter upon and abide in them’— |
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantīti, atha tumhe, bhaddiya, upasampajja vihareyyāthā’ti, |
that which was said, was said concerning this. |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
Indeed, Bhaddiya, those noble persons in the world admonish a disciple thus: |
Ye kho te, bhaddiya, loke santo sappurisā te sāvakaṁ evaṁ samādapenti: |
‘Come, good man, having subdued greed, abide. |
‘ehi tvaṁ, ambho purisa, lobhaṁ vineyya viharāhi. |
Having subdued greed, abiding, you will not do deeds born of greed by body, speech, or mind. |
Lobhaṁ vineyya viharanto na lobhajaṁ kammaṁ karissasi kāyena vācāya manasā. |
Having subdued hatred, abide. |
Dosaṁ vineyya viharāhi. |
Having subdued hatred, abiding, you will not do deeds born of hatred by body, speech, or mind. |
Dosaṁ vineyya viharanto na dosajaṁ kammaṁ karissasi kāyena vācāya manasā. |
Having subdued delusion, abide. |
Mohaṁ vineyya viharāhi. |
Having subdued delusion, abiding, you will not do deeds born of delusion by body, speech, or mind. |
Mohaṁ vineyya viharanto na mohajaṁ kammaṁ karissasi kāyena vācāya manasā. |
Having subdued contention, abide. |
Sārambhaṁ vineyya viharāhi. |
Having subdued contention, abiding, you will not do deeds born of contention by body, speech, or mind.’” |
Sārambhaṁ vineyya viharanto na sārambhajaṁ kammaṁ karissasi kāyena vācāya manasā’”ti. |
When this was said, Bhaddiya the Licchavi said to the Fortunate One: |
Evaṁ vutte, bhaddiyo licchavi bhagavantaṁ etadavoca: |
“Excellent, venerable sir!…From today, venerable sir, let the Fortunate One remember me as a lay follower who has gone for refuge for life.” |
“abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
“But Bhaddiya, did I ever say to you: |
“Api nu tāhaṁ, bhaddiya, evaṁ avacaṁ: |
‘Come, Bhaddiya, be my disciple; |
‘ehi me tvaṁ, bhaddiya, sāvako hohi; |
I will be the teacher’?” |
ahaṁ satthā bhavissāmī’”ti? |
“No, venerable sir.” |
“No hetaṁ, bhante”. |
“Yet some ascetics and brahmins, Bhaddiya, falsely, vainly, untruly, slanderously accuse me who says thus, who teaches thus: |
“Evaṁvādiṁ kho maṁ, bhaddiya, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: |
‘The ascetic Gotama is a magician, he knows a magic of conversion by which he converts the disciples of other sects.’” |
‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’”ti. |
“Excellent, venerable sir, is this magic of conversion! |
“Bhaddikā, bhante, āvaṭṭanī māyā. |
Good, venerable sir, is this magic of conversion! |
Kalyāṇī, bhante, āvaṭṭanī māyā. |
Venerable sir, may my dear relatives and kinsmen be converted by this magic of conversion, may it be for the long-term welfare and happiness of my dear relatives and kinsmen. |
Piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, piyānampi me assa ñātisālohitānaṁ dīgharattaṁ hitāya sukhāya. |
And venerable sir, if all khattiyas were converted by this magic of conversion, it would be for the long-term welfare and happiness of all khattiyas. |
Sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya. |
And venerable sir, if all brahmins…all merchants…all laborers were converted by this magic of conversion, it would be for the long-term welfare and happiness of all laborers. |
Sabbe cepi, bhante, brāhmaṇā … vessā … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāyā”ti. |
And venerable sir, if the entire world with its devas, Māras, and Brahmās, this generation with its ascetics and brahmins, devas and humans, were converted by this magic of conversion for the abandoning of unwholesome states and for the acquisition of wholesome states, it would be for the long-term welfare and happiness of the entire world with its devas, Māras, and Brahmās, this generation with its ascetics and brahmins, devas and humans. |
“Evametaṁ, bhaddiya, evametaṁ, bhaddiya. |
And if these great sāl trees were converted by this magic of conversion for the abandoning of unwholesome states and for the acquisition of wholesome states, it would be for the long-term welfare and happiness of these great sāl trees (…). |
Sabbe cepi, bhaddiya, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya. |
What then of human beings?” |
Sabbe cepi, bhaddiya, brāhmaṇā … vessā … suddā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāya. |
The Third. |
Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya. |
|
Ime cepi, bhaddiya, mahāsālā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, imesampissa mahāsālānaṁ dīgharattaṁ hitāya sukhāya (…). |
|
Ko pana vādo manussabhūtassā”ti. |
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Tatiyaṁ. |
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195 - AN4.195 Vappasutta |
195 - AN4.195 The Discourse to Vappa |
Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. |
On one occasion the Fortunate One was staying among the Sakyans at Kapilavatthu in the Nigrodha Park. |
Atha kho vappo sakko nigaṇṭhasāvako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho vappaṁ sakkaṁ nigaṇṭhasāvakaṁ āyasmā mahāmoggallāno etadavoca: |
Then Vappa the Sakyan, a disciple of the Nigaṇṭhas, approached Venerable Mahāmoggallāna; having approached, he paid homage to Venerable Mahāmoggallāna and sat down to one side. Sitting to one side, Venerable Mahāmoggallāna said to Vappa the Sakyan, a disciple of the Nigaṇṭhas: |
“Idhassa, vappa, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto avijjāvirāgā vijjuppādā. |
“Here, Vappa, one is restrained in body, restrained in speech, restrained in mind, by the fading away of ignorance, by the arising of knowledge. |
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti? |
Do you, Vappa, see that state from which painful taints might flow in upon a person in the next world?” |
“Passāmahaṁ, bhante, taṁ ṭhānaṁ. |
“I see that state, venerable sir. |
Idhassa, bhante, pubbe pāpakammaṁ kataṁ avipakkavipākaṁ. |
Here, venerable sir, one has done an evil deed in the past, the result of which has not yet ripened. |
Tatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti. |
From that, painful taints might flow in upon a person in the next world.” |
Ayañceva kho pana āyasmato mahāmoggallānassa vappena sakkena nigaṇṭhasāvakena saddhiṁ antarākathā vippakatā hoti. |
This was the unfinished discussion between Venerable Mahāmoggallāna and Vappa the Sakyan, a disciple of the Nigaṇṭhas. |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ mahāmoggallānaṁ etadavoca: |
Then the Fortunate One, having arisen from seclusion in the evening, approached the assembly hall; having approached, he sat down on the seat prepared. Having sat down, the Fortunate One said to Venerable Mahāmoggallāna: |
“Kāya nuttha, moggallāna, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti? |
“Moggallāna, what was the topic of your gathering just now? And what was your unfinished discussion?” |
“Idhāhaṁ, bhante, vappaṁ sakkaṁ nigaṇṭhasāvakaṁ etadavocaṁ: |
“Here, venerable sir, I said to Vappa the Sakyan, a disciple of the Nigaṇṭhas: |
‘idhassa, vappa, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto avijjāvirāgā vijjuppādā. |
‘Here, Vappa, one is restrained in body, restrained in speech, restrained in mind, by the fading away of ignorance, by the arising of knowledge. |
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan’ti? |
Do you, Vappa, see that state from which painful taints might flow in upon a person in the next world?’ |
Evaṁ vutte, bhante, vappo sakko nigaṇṭhasāvako maṁ etadavoca: |
When this was said, venerable sir, Vappa the Sakyan, a disciple of the Nigaṇṭhas, said to me: |
‘passāmahaṁ, bhante, taṁ ṭhānaṁ. |
‘I see that state, venerable sir. |
Idhassa, bhante, pubbe pāpakammaṁ kataṁ avipakkavipākaṁ. |
Here, venerable sir, one has done an evil deed in the past, the result of which has not yet ripened. |
Tatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan’ti. |
From that, painful taints might flow in upon a person in the next world.’ |
Ayaṁ kho no, bhante, vappena sakkena nigaṇṭhasāvakena saddhiṁ antarākathā vippakatā; atha bhagavā anuppatto”ti. |
This, venerable sir, was our unfinished discussion with Vappa the Sakyan, a disciple of the Nigaṇṭhas; then the Fortunate One arrived.” |
Atha kho bhagavā vappaṁ sakkaṁ nigaṇṭhasāvakaṁ etadavoca: |
Then the Fortunate One said to Vappa the Sakyan, a disciple of the Nigaṇṭhas: |
“sace me tvaṁ, vappa, anuññeyyañceva anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi, yassa ca me bhāsitassa atthaṁ na jāneyyāsi mamevettha uttari paṭipuccheyyāsi: |
“If you, Vappa, would permit what I approve and assent, and would reject what I reject, and if you would not understand the meaning of my statement, you would ask me further about it: |
‘idaṁ, bhante, kathaṁ, imassa ko attho’ti, siyā no ettha kathāsallāpo”ti. |
‘Venerable sir, how is this, what is the meaning of this?’ Then we could have a discussion.” |
“Anuññeyyañcevāhaṁ, bhante, bhagavato anujānissāmi, paṭikkositabbañca paṭikkosissāmi, yassa cāhaṁ bhagavato bhāsitassa atthaṁ na jānissāmi bhagavantaṁyevettha uttari paṭipucchissāmi: |
“I will permit what the Fortunate One approves and assent, venerable sir, and I will reject what the Fortunate One rejects, and if I do not understand the meaning of the Fortunate One’s statement, I will ask the Fortunate One further about it: |
‘idaṁ, bhante, kathaṁ, imassa ko attho’ti? |
‘Venerable sir, how is this, what is the meaning of this?’ |
Hotu no ettha kathāsallāpo”ti. |
Let us have a discussion about it.” |
“Taṁ kiṁ maññasi, vappa, |
“What do you think, Vappa, |
ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, kāyasamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti. |
those taints and feverish longings that arise conditioned by bodily exertion—when one refrains from bodily exertion, do those taints and feverish longings not arise for them? |
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. |
Then they do not create new kamma, and they wear out old kamma by touching it again and again. It is immediately visible, timeless, inviting, leading inwards, to be individually experienced by the wise. |
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti? |
Do you, Vappa, see that state from which painful taints might flow in upon a person in the next world?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Taṁ kiṁ maññasi, vappa, |
“What do you think, Vappa, |
ye vacīsamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, vacīsamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti. |
those taints and feverish longings that arise conditioned by verbal exertion—when one refrains from verbal exertion, do those taints and feverish longings not arise for them? |
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. |
Then they do not create new kamma, and they wear out old kamma by touching it again and again. It is immediately visible, timeless, inviting, leading inwards, to be individually experienced by the wise. |
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. |
Do you, Vappa, see that state from which painful taints might flow in upon a person in the next world?” |
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti? |
“No, venerable sir.” |
“No hetaṁ, bhante”. |
“What do you think, Vappa, |
“Taṁ kiṁ maññasi, vappa, |
those taints and feverish longings that arise conditioned by mental exertion—when one refrains from mental exertion, do those taints and feverish longings not arise for them? |
ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti. |
Then they do not create new kamma, and they wear out old kamma by touching it again and again. It is immediately visible, timeless, inviting, leading inwards, to be individually experienced by the wise. |
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. |
Do you, Vappa, see that state from which painful taints might flow in upon a person in the next world?” |
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. |
“No, venerable sir.” |
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti? |
“What do you think, Vappa, |
“No hetaṁ, bhante”. |
those taints and feverish longings that arise conditioned by ignorance—when one has the fading away of ignorance, the arising of knowledge, do those taints and feverish longings not arise for them? |
“Taṁ kiṁ maññasi, vappa, |
Then they do not create new kamma, and they wear out old kamma by touching it again and again. It is immediately visible, timeless, inviting, leading inwards, to be individually experienced by the wise. |
ye avijjāpaccayā uppajjanti āsavā vighātapariḷāhā, avijjāvirāgā vijjuppādā evaṁsa te āsavā vighātapariḷāhā na honti. |
Do you, Vappa, see that state from which painful taints might flow in upon a person in the next world?” |
So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. |
“No, venerable sir.” |
Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. |
“Indeed, Vappa, for a bhikkhu whose mind is thus rightly liberated, six continuous modes of dwelling are attained. |
Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti? |
Having seen a form with the eye, they are neither happy nor sad; they dwell in equanimity, mindful and clearly comprehending. |
“No hetaṁ, bhante”. |
Having heard a sound with the ear… |
“Evaṁ sammā vimuttacittassa kho, vappa, bhikkhuno cha satatavihārā adhigatā honti. |
Having smelled an odor with the nose… |
So cakkhunā rūpaṁ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. |
Having tasted a flavor with the tongue… |
Sotena saddaṁ sutvā …pe… |
Having touched a tangible with the body… |
ghānena gandhaṁ ghāyitvā …pe… |
Having cognized a mental phenomenon with the mind, they are neither happy nor sad; they dwell in equanimity, mindful and clearly comprehending. |
jivhāya rasaṁ sāyitvā …pe… |
Experiencing a feeling limited to the body, they know: ‘I am experiencing a feeling limited to the body’; experiencing a feeling limited to life, they know: ‘I am experiencing a feeling limited to life’; |
kāyena phoṭṭhabbaṁ phusitvā …pe… |
they know: ‘With the breaking up of the body, upon the exhaustion of life, all that is felt, not delighted in, will become cool right here.’ |
manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno. |
Just as, Vappa, a shadow is known dependent on a pillar. |
So kāyapariyantikaṁ vedanaṁ vediyamāno ‘kāyapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti; jīvitapariyantikaṁ vedanaṁ vediyamāno ‘jīvitapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti; |
Then a man might come with a spade and basket. |
‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti. |
He would cut that pillar at its base; |
Seyyathāpi, vappa, thūṇaṁ paṭicca chāyā paññāyati. |
having cut it at its base, he would dig it up; |
Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya. |
having dug it up, he would pull out the roots, even down to the size of a rush-fiber. |
So taṁ thūṇaṁ mūle chindeyya; |
He would cut that pillar into pieces. |
mūle chinditvā palikhaṇeyya; |
Having cut it into pieces, he would split it. |
palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi. |
Having split it, he would make it into splinters. |
So taṁ thūṇaṁ khaṇḍākhaṇḍikaṁ chindeyya. |
Having made it into splinters, he would dry it in the wind and sun. |
Khaṇḍākhaṇḍikaṁ chetvā phāleyya. |
Having dried it in the wind and sun, he would burn it with fire. |
Phāletvā sakalikaṁ sakalikaṁ kareyya. |
Having burned it with fire, he would make it into ash. |
Sakalikaṁ sakalikaṁ katvā vātātape visoseyya. |
Having made it into ash, he would scatter it in a strong wind or let it flow in a swift-flowing river. |
Vātātape visosetvā agginā ḍaheyya. |
Thus, Vappa, that shadow which was known dependent on the pillar would be uprooted, made like a palm stump, brought to non-existence, not liable to arise in the future. |
Agginā ḍahetvā masiṁ kareyya. |
Even so, Vappa, for a bhikkhu whose mind is thus rightly liberated, six continuous modes of dwelling are attained. |
Masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. |
Having seen a form with the eye, they are neither happy nor sad; they dwell in equanimity, mindful and clearly comprehending. |
Evaṁ hissa, vappa, yā thūṇaṁ paṭicca chāyā sā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
Having heard a sound with the ear… |
Evamevaṁ kho, vappa, evaṁ sammā vimuttacittassa bhikkhuno cha satatavihārā adhigatā honti. |
Having smelled an odor with the nose… |
So cakkhunā rūpaṁ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. |
Having tasted a flavor with the tongue… |
Sotena saddaṁ sutvā …pe… |
Having touched a tangible with the body… |
ghānena gandhaṁ ghāyitvā …pe… |
Having cognized a mental phenomenon with the mind, they are neither happy nor sad; they dwell in equanimity, mindful and clearly comprehending. |
jivhāya rasaṁ sāyitvā …pe… |
Experiencing a feeling limited to the body, they know: ‘I am experiencing a feeling limited to the body’; experiencing a feeling limited to life, they know: ‘I am experiencing a feeling limited to life’; |
kāyena phoṭṭhabbaṁ phusitvā …pe… |
they know: ‘With the breaking up of the body, upon the exhaustion of life, all that is felt, not delighted in, will become cool right here.’” |
manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno. |
When this was said, Vappa the Sakyan, a disciple of the Nigaṇṭhas, said to the Fortunate One: |
So kāyapariyantikaṁ vedanaṁ vediyamāno ‘kāyapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti; jīvitapariyantikaṁ vedanaṁ vediyamāno ‘jīvitapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti; |
“Just as, venerable sir, a man in need of profit might attend to a horse-dealer. |
‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti”. |
He would not gain profit, and would further become subject to weariness and trouble. |
Evaṁ vutte, vappo sakko nigaṇṭhasāvako bhagavantaṁ etadavoca: |
Even so, venerable sir, being in need of profit, I frequented the foolish Nigaṇṭhas. |
“seyyathāpi, bhante, puriso udayatthiko assapaṇiyaṁ poseyya. |
I did not gain profit, and further became subject to weariness and trouble. |
So udayañceva nādhigaccheyya, uttariñca kilamathassa vighātassa bhāgī assa. |
Venerable sir, from today forward, whatever confidence I had in the foolish Nigaṇṭhas, I scatter it in a strong wind or let it flow in a swift-flowing river. |
Evamevaṁ kho ahaṁ, bhante, udayatthiko bāle nigaṇṭhe payirupāsiṁ. |
Excellent, venerable sir!…From today, venerable sir, let the Fortunate One remember me as a lay follower who has gone for refuge for life.” |
Svāhaṁ udayañceva nādhigacchiṁ, uttariñca kilamathassa vighātassa bhāgī ahosiṁ. |
The Fifth. |
Esāhaṁ, bhante, ajjatagge yo me bālesu nigaṇṭhesu pasādo taṁ mahāvāte vā ophuṇāmi nadiyā vā sīghasotāya pavāhemi. |
|
Abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
|
Pañcamaṁ. |
|
196 - AN4.196 Sāḷhasutta |
196 - AN4.196 The Discourse to Sāḷha |
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
On one occasion the Fortunate One was staying at Vesālī in the Great Wood, in the Gabled Hall. |
Atha kho sāḷho ca licchavi abhayo ca licchavi yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho sāḷho licchavi bhagavantaṁ etadavoca: |
Then Sāḷha the Licchavi and Abhaya the Licchavi approached the Fortunate One; having approached, they paid homage to the Fortunate One and sat down to one side. Sitting to one side, Sāḷha the Licchavi said to the Fortunate One: |
“Santi, bhante, eke samaṇabrāhmaṇā dvayena oghassa nittharaṇaṁ paññapenti— |
“Venerable sir, some ascetics and brahmins declare the crossing over of the flood by two means— |
sīlavisuddhihetu ca tapojigucchāhetu ca. |
by means of purity of moral discipline and by means of austerity and revulsion. |
Idha, bhante, bhagavā kimāhā”ti? |
Venerable sir, what does the Fortunate One say about this?” |
“Sīlavisuddhiṁ kho ahaṁ, sāḷha, aññataraṁ sāmaññaṅganti vadāmi. |
“Sāḷha, I declare purity of moral discipline to be one of the factors of an ascetic. |
Ye te, sāḷha, samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. |
Those ascetics and brahmins, Sāḷha, who advocate austerity and revulsion, whose essence is austerity and revulsion, who are attached to austerity and revulsion, they are incapable of crossing over the flood. |
Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya. |
And those ascetics and brahmins, Sāḷha, whose bodily conduct is impure, whose verbal conduct is impure, whose mental conduct is impure, whose livelihood is impure, they are incapable of knowing and seeing, for unsurpassed perfect enlightenment. |
Seyyathāpi, sāḷha, puriso nadiṁ taritukāmo tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. |
Just as, Sāḷha, a man desiring to cross a river might take a sharp axe and enter a forest. |
So tattha passeyya mahatiṁ sālalaṭṭhiṁ ujuṁ navaṁ akukkuccakajātaṁ. |
There he might see a large, straight, new, unblemished sāl tree branch. |
Tamenaṁ mūle chindeyya; |
He would cut it at its base; |
mūle chetvā agge chindeyya; |
having cut it at its base, he would cut it at its tip; |
agge chetvā sākhāpalāsaṁ suvisodhitaṁ visodheyya; |
having cut it at its tip, he would thoroughly clean its branches and leaves; |
sākhāpalāsaṁ suvisodhitaṁ visodhetvā kuṭhārīhi taccheyya; |
having thoroughly cleaned its branches and leaves, he would hew it with axes; |
kuṭhārīhi tacchetvā vāsīhi taccheyya; |
having hewn it with axes, he would hew it with adzes; |
vāsīhi tacchetvā lekhaṇiyā likheyya; |
having hewn it with adzes, he would mark it with a marker; |
lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya; |
having marked it with a marker, he would smooth it with a polishing stone; |
pāsāṇaguḷena dhovetvā nadiṁ patāreyya. |
having smoothed it with a polishing stone, he would launch it into the river. |
Taṁ kiṁ maññasi, sāḷha, |
What do you think, Sāḷha, |
bhabbo nu kho so puriso nadiṁ taritun”ti? |
would that man be capable of crossing the river?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā anto avisuddhā. |
“Because, venerable sir, that sāl tree branch is well-prepared on the outside but impure within. |
Tassetaṁ pāṭikaṅkhaṁ—sālalaṭṭhi saṁsīdissati, puriso anayabyasanaṁ āpajjissatī”ti. |
Its sinking is to be expected—the sāl tree branch will sink, and the man will come to ruin and misfortune.” |
“Evamevaṁ kho, sāḷha, ye te samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. |
“Even so, Sāḷha, those ascetics and brahmins who advocate austerity and revulsion, whose essence is austerity and revulsion, who are attached to austerity and revulsion, they are incapable of crossing over the flood. |
Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya. |
And those ascetics and brahmins, Sāḷha, whose bodily conduct is impure, whose verbal conduct is impure, whose mental conduct is impure, whose livelihood is impure, they are incapable of knowing and seeing, for unsurpassed perfect enlightenment. |
Ye ca kho te, sāḷha, samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. |
But those ascetics and brahmins, Sāḷha, who do not advocate austerity and revulsion, whose essence is not austerity and revulsion, who are not attached to austerity and revulsion, they are capable of crossing over the flood. |
Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya. |
And those ascetics and brahmins, Sāḷha, whose bodily conduct is pure, whose verbal conduct is pure, whose mental conduct is pure, whose livelihood is pure, they are capable of knowing and seeing, for unsurpassed perfect enlightenment. |
Seyyathāpi, sāḷha, puriso nadiṁ taritukāmo tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. |
Just as, Sāḷha, a man desiring to cross a river might take a sharp axe and enter a forest. |
So tattha passeyya mahatiṁ sālalaṭṭhiṁ ujuṁ navaṁ akukkuccakajātaṁ. |
There he might see a large, straight, new, unblemished sāl tree branch. |
Tamenaṁ mūle chindeyya; |
He would cut it at its base; |
mūle chinditvā agge chindeyya; |
having cut it at its base, he would cut it at its tip; |
agge chinditvā sākhāpalāsaṁ suvisodhitaṁ visodheyya; |
having cut it at its tip, he would thoroughly clean its branches and leaves; |
sākhāpalāsaṁ suvisodhitaṁ visodhetvā kuṭhārīhi taccheyya; |
having thoroughly cleaned its branches and leaves, he would hew it with axes; |
kuṭhārīhi tacchetvā vāsīhi taccheyya; |
having hewn it with axes, he would hew it with adzes; |
vāsīhi tacchetvā nikhādanaṁ ādāya anto suvisodhitaṁ visodheyya; |
having hewn it with adzes, he would take a gouge and thoroughly clean it inside; |
anto suvisodhitaṁ visodhetvā lekhaṇiyā likheyya; |
having thoroughly cleaned it inside, he would mark it with a marker; |
lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya; |
having marked it with a marker, he would smooth it with a polishing stone; |
pāsāṇaguḷena dhovetvā nāvaṁ kareyya; |
having smoothed it with a polishing stone, he would make it into a boat; |
nāvaṁ katvā phiyārittaṁ bandheyya; |
having made it into a boat, he would attach a paddle and rudder; |
phiyārittaṁ bandhitvā nadiṁ patāreyya. |
having attached a paddle and rudder, he would launch it into the river. |
Taṁ kiṁ maññasi, sāḷha, |
What do you think, Sāḷha, |
bhabbo nu kho so puriso nadiṁ taritun”ti? |
would that man be capable of crossing the river?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā, anto suvisuddhā nāvākatā phiyārittabaddhā. |
“Because, venerable sir, that sāl tree branch is well-prepared on the outside, thoroughly cleaned inside, made into a boat, and has a paddle and rudder attached. |
Tassetaṁ pāṭikaṅkhaṁ: |
Its not sinking is to be expected—the boat will not sink, and the man will cross safely to the other shore.” |
‘nāvā na saṁsīdissati, puriso sotthinā pāraṁ gamissatī’”ti. |
“Even so, Sāḷha, those ascetics and brahmins who do not advocate austerity and revulsion, whose essence is not austerity and revulsion, who are not attached to austerity and revulsion, they are capable of crossing over the flood. |
“Evamevaṁ kho, sāḷha, ye te samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. |
And those ascetics and brahmins, Sāḷha, whose bodily conduct is pure, whose verbal conduct is pure, whose mental conduct is pure, whose livelihood is pure, they are capable of knowing and seeing, for unsurpassed perfect enlightenment. |
Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya. |
Just as, Sāḷha, a warrior, even if he knows many kinds of arrow skills; |
Seyyathāpi, sāḷha, yodhājīvo bahūni cepi kaṇḍacitrakāni jānāti; |
yet he is worthy of a king, fit for a king’s use, reckoned as a king’s limb, on account of three things. |
atha kho so tīhi ṭhānehi rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṁ gacchati. |
What three? |
Katamehi tīhi? |
He is a far-shooter, an instantaneous marksman, and a penetrator of a great mass. |
Dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā. |
Just as, Sāḷha, a warrior is a far-shooter; |
Seyyathāpi, sāḷha, yodhājīvo dūrepātī; |
even so, Sāḷha, a noble-one's-disciple is rightly concentrated. |
evamevaṁ kho, sāḷha, ariyasāvako sammāsamādhi hoti. |
A rightly concentrated noble-one's-disciple, Sāḷha, sees with right wisdom, as it really is, any form whatsoever—past, future, or present; internal or external; gross or subtle; inferior or superior; far or near—all form thus: ‘This is not mine, this I am not, this is not my self.’ |
Sammāsamādhi, sāḷha, ariyasāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. |
Any feeling whatsoever… |
Yā kāci vedanā … |
Any perception whatsoever… |
yā kāci saññā … |
Any volitional formations whatsoever… |
ye keci saṅkhārā … |
Any consciousness whatsoever—past, future, or present; internal or external; gross or subtle; inferior or superior; far or near—all consciousness thus: ‘This is not mine, this I am not, this is not my self.’ |
yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. |
Just as, Sāḷha, a warrior is an instantaneous marksman; |
Seyyathāpi, sāḷha, yodhājīvo akkhaṇavedhī; |
even so, Sāḷha, a noble-one's-disciple has right view. |
evamevaṁ kho, sāḷha, ariyasāvako sammādiṭṭhi hoti. |
A noble-one's-disciple with right view, Sāḷha, knows as it really is: ‘This is suffering’…‘This is the path leading to the cessation of suffering.’ |
Sammādiṭṭhi, sāḷha, ariyasāvako ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
Just as, Sāḷha, a warrior is a penetrator of a great mass; |
Seyyathāpi, sāḷha, yodhājīvo mahato kāyassa padāletā; |
even so, Sāḷha, a noble-one's-disciple has right liberation. |
evamevaṁ kho, sāḷha, ariyasāvako sammāvimutti hoti. |
A noble-one's-disciple with right liberation, Sāḷha, penetrates the great mass of ignorance.” |
Sammāvimutti, sāḷha, ariyasāvako mahantaṁ avijjākkhandhaṁ padāletī”ti. |
The Sixth. |
Chaṭṭhaṁ. |
|
197 - AN4.197 Mallikādevīsutta |
197 - AN4.197 The Discourse to Queen Mallikā |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
On one occasion the Fortunate One was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho mallikā devī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho mallikā devī bhagavantaṁ etadavoca: |
Then Queen Mallikā approached the Fortunate One; having approached, she paid homage to the Fortunate One and sat down to one side. Sitting to one side, Queen Mallikā said to the Fortunate One: |
“Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; |
“What then, venerable sir, is the cause, what is the condition, by reason of which some woman here is ugly and disagreeable, unattractive to look at; |
daliddā ca hoti appassakā appabhogā appesakkhā ca? |
and is poor, with little wealth, with little influence? |
Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; |
And what, venerable sir, is the cause, what is the condition, by reason of which some woman here is ugly and disagreeable, unattractive to look at; |
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca? |
but is rich, with great wealth, with great influence? |
Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; |
What then, venerable sir, is the cause, what is the condition, by reason of which some woman here is beautiful and charming, pleasing to look at, endowed with supreme beauty of complexion; |
daliddā ca hoti appassakā appabhogā appesakkhā ca? |
but is poor, with little wealth, with little influence? |
Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā, aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā”ti? |
And what, venerable sir, is the cause, what is the condition, by reason of which some woman here is beautiful and charming, pleasing to look at, endowed with supreme beauty of complexion; |
“Idha, mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā. |
and is rich, with great wealth, with great influence?” |
Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. |
“Here, Mallikā, a certain woman is irascible and often vexed. |
Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
Even when spoken to a little, she gets angry, becomes enraged, agitated, stubbornly resists, and shows anger, aversion, and displeasure. |
Issāmanikā kho pana hoti; |
She is not a giver of food, drink, clothing, vehicles, garlands, perfumes, unguents, bedding, dwellings, or lamps to ascetics or brahmins. |
paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati. |
And she is envious; |
Sā ce tato cutā itthattaṁ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya; |
she envies, begrudges, and is malicious concerning the gain, honor, respect, homage, and veneration of others. |
daliddā ca hoti appassakā appabhogā appesakkhā ca. |
If, having passed away from there, she is reborn in this state, wherever she is reborn, she is ugly and disagreeable, unattractive to look at; |
Idha pana, mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā. |
and is poor, with little wealth, with little influence. |
Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. |
But here, Mallikā, a certain woman is irascible and often vexed. |
Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
Even when spoken to a little, she gets angry, becomes enraged, agitated, stubbornly resists, and shows anger, aversion, and displeasure. |
Anissāmanikā kho pana hoti; |
But she is a giver of food, drink, clothing, vehicles, garlands, perfumes, unguents, bedding, dwellings, or lamps to ascetics or brahmins. |
paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati. |
And she is not envious; |
Sā ce tato cutā itthattaṁ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya; |
she does not envy, begrudge, or is malicious concerning the gain, honor, respect, homage, and veneration of others. |
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca. |
If, having passed away from there, she is reborn in this state, wherever she is reborn, she is ugly and disagreeable, unattractive to look at; |
Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. |
but is rich, with great wealth, with great influence. |
Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. |
Here again, Mallikā, a certain woman is not irascible and not often vexed. |
Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
Even when spoken to much, she does not get angry, does not become enraged, agitated, does not stubbornly resist, and does not show anger, aversion, or displeasure. |
Issāmanikā kho pana hoti; |
But she is not a giver of food, drink, clothing, vehicles, garlands, perfumes, unguents, bedding, dwellings, or lamps to ascetics or brahmins. |
paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati. |
And she is envious; |
Sā ce tato cutā itthattaṁ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; |
she envies, begrudges, and is malicious concerning the gain, honor, respect, homage, and veneration of others. |
daliddā ca hoti appassakā appabhogā appesakkhā ca. |
If, having passed away from there, she is reborn in this state, wherever she is reborn, she is beautiful and charming, pleasing to look at, endowed with supreme beauty of complexion; |
Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. |
but is poor, with little wealth, with little influence. |
Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. |
Here again, Mallikā, a certain woman is not irascible and not often vexed. |
Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
Even when spoken to much, she does not get angry, does not become enraged, agitated, does not stubbornly resist, and does not show anger, aversion, or displeasure. |
Anissāmanikā kho pana hoti; |
And she is a giver of food, drink, clothing, vehicles, garlands, perfumes, unguents, bedding, dwellings, or lamps to ascetics or brahmins. |
paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati. |
And she is not envious; |
Sā ce tato cutā itthattaṁ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; |
she does not envy, begrudge, or is malicious concerning the gain, honor, respect, homage, and veneration of others. |
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca. |
If, having passed away from there, she is reborn in this state, wherever she is reborn, she is beautiful and charming, pleasing to look at, endowed with supreme beauty of complexion; |
Ayaṁ kho, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; |
and is rich, with great wealth, with great influence. |
daliddā ca hoti appassakā appabhogā appesakkhā ca. |
This, Mallikā, is the cause, this is the condition, by reason of which some woman here is ugly and disagreeable, unattractive to look at; |
Ayaṁ pana, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; |
and is poor, with little wealth, with little influence. |
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca. |
This, Mallikā, is the cause, this is the condition, by reason of which some woman here is ugly and disagreeable, unattractive to look at; |
Ayaṁ kho, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; |
but is rich, with great wealth, with great influence. |
daliddā ca hoti appassakā appabhogā appesakkhā ca. |
This, Mallikā, is the cause, this is the condition, by reason of which some woman here is beautiful and charming, pleasing to look at, endowed with supreme beauty of complexion; |
Ayaṁ pana, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; |
but is poor, with little wealth, with little influence. |
aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā”ti. |
This, Mallikā, is the cause, this is the condition, by reason of which some woman here is beautiful and charming, pleasing to look at, endowed with supreme beauty of complexion; |
Evaṁ vutte, mallikā devī bhagavantaṁ etadavoca: |
and is rich, with great wealth, with great influence.” |
“yā nūnāhaṁ, bhante, aññaṁ jātiṁ kodhanā ahosiṁ upāyāsabahulā, |
When this was said, Queen Mallikā said to the Fortunate One: |
appampi vuttā samānā abhisajjiṁ kuppiṁ byāpajjiṁ patitthīyiṁ kopañca dosañca appaccayañca pātvākāsiṁ, |
“It must be, venerable sir, that in a former birth I was irascible and often vexed, |
sāhaṁ, bhante, etarahi dubbaṇṇā durūpā supāpikā dassanāya. |
even when spoken to a little, I got angry, became enraged, agitated, stubbornly resisted, and showed anger, aversion, and displeasure, |
Yā nūnāhaṁ, bhante, aññaṁ jātiṁ dātā ahosiṁ samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, sāhaṁ, bhante, etarahi aḍḍhā mahaddhanā mahābhogā. |
that now, venerable sir, I am ugly and disagreeable, unattractive to look at. |
Yā nūnāhaṁ, bhante, aññaṁ jātiṁ anissāmanikā ahosiṁ, paralābhasakkāragarukāramānanavandanapūjanāsu na issiṁ na upadussiṁ na issaṁ bandhiṁ, sāhaṁ, bhante, etarahi mahesakkhā. |
It must be, venerable sir, that in a former birth I was a giver of food, drink, clothing, vehicles, garlands, perfumes, unguents, bedding, dwellings, or lamps to ascetics or brahmins, that now, venerable sir, I am rich, with great wealth and great influence. |
Santi kho pana, bhante, imasmiṁ rājakule khattiyakaññāpi brāhmaṇakaññāpi gahapatikaññāpi, tāsāhaṁ issarādhipaccaṁ kāremi. |
It must be, venerable sir, that in a former birth I was not envious, I did not envy, begrudge, or was malicious concerning the gain, honor, respect, homage, and veneration of others, that now, venerable sir, I am of great influence. |
Esāhaṁ, bhante, ajjatagge akkodhanā bhavissāmi anupāyāsabahulā, |
And venerable sir, there are khattiya maidens, brahmin maidens, and householder maidens in this royal family, over whom I exercise authority and rule. |
bahumpi vuttā samānā nābhisajjissāmi na kuppissāmi na byāpajjissāmi na patitthīyissāmi, kopañca dosañca appaccayañca na pātukarissāmi; |
Venerable sir, from today forward, I will be not irascible and not often vexed; |
dassāmi samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
even when spoken to much, I will not get angry, will not become enraged, agitated, will not stubbornly resist, will not show anger, aversion, or displeasure; |
Anissāmanikā bhavissāmi, paralābhasakkāragarukāramānanavandanapūjanāsu na ississāmi na upadussissāmi na issaṁ bandhissāmi. |
I will give food, drink, clothing, vehicles, garlands, perfumes, unguents, bedding, dwellings, or lamps to ascetics or brahmins. |
Abhikkantaṁ, bhante …pe… upāsikaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
I will not be envious; I will not envy, begrudge, or be malicious concerning the gain, honor, respect, homage, and veneration of others. |
Sattamaṁ. |
Excellent, venerable sir!…From today, venerable sir, let the Fortunate One remember me as a lay follower who has gone for refuge for life.” |
| |
The Seventh. |
198 - AN4.198 Attantapasutta |
198 - AN4.198 The Discourse on Self-Torment |
“Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. |
“Bhikkhus, these four individuals are found existing in the world. |
Katame cattāro? |
What four? |
Idha, bhikkhave, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. |
Here, bhikkhus, a certain individual is self-tormenting, committed to the practice of tormenting themselves. |
Idha pana, bhikkhave, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. |
But here, bhikkhus, a certain individual is others-tormenting, committed to the practice of tormenting others. |
Idha pana, bhikkhave, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto. |
But here, bhikkhus, a certain individual is both self-tormenting, committed to the practice of tormenting themselves, and others-tormenting, committed to the practice of tormenting others. |
Idha pana, bhikkhave, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. |
But here, bhikkhus, a certain individual is neither self-tormenting nor committed to the practice of tormenting themselves, nor others-tormenting nor committed to the practice of tormenting others. |
So neva attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. |
They, neither self-tormenting nor others-tormenting, are cooled, extinguished, become cool, experience pleasure in this very life, and dwell with a self that has become divine. |
Kathañca, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto? |
And how, bhikkhus, is an individual self-tormenting, committed to the practice of tormenting themselves? |
Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati. |
Here, bhikkhus, a certain individual is naked, of loose conduct, licking their hands, not one to come when called, not one to stop when called, does not accept food brought to them, prepared specially for them, or by invitation. |
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivati. |
They do not accept from a pot mouth, nor from a bowl mouth, nor within the threshold, nor between sticks, nor between mortars, nor from two eating together, nor from a pregnant woman, nor from a nursing woman, nor from a woman with a man between her, nor from where a dog is, nor from where flies are swarming, nor fish, nor meat, nor liquor, nor intoxicants, nor fermented rice water. |
So ekāgāriko vā hoti ekālopiko dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; |
They are either one-house-beggars or one-mouthful-beggars, or two-house-beggars or two-mouthful-beggars…or seven-house-beggars or seven-mouthful-beggars; |
ekissāpi dattiyā yāpeti dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; |
they live on one alms-gift, on two alms-gifts…on seven alms-gifts; |
ekāhikampi āhāraṁ āhāreti dvāhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. |
they eat food once a day, once every two days…once every seven days. Thus they live committed to the practice of eating food at regular intervals, even once every half-month. |
So sākabhakkhopi hoti sāmākabhakkhopi hoti nīvārabhakkhopi hoti daddulabhakkhopi hoti haṭabhakkhopi hoti kaṇabhakkhopi hoti ācāmabhakkhopi hoti piññākabhakkhopi hoti tiṇabhakkhopi hoti gomayabhakkhopi hoti; vanamūlaphalāhāropi yāpeti pavattaphalabhojī. |
They eat vegetables, millet, wild rice, scummy rice, rice-bran, rice-scum, oil-cake, grass, cow-dung; they live on forest roots and fruits, eating fallen fruits. |
So sāṇānipi dhāreti masāṇānipi dhāreti chavadussānipi dhāreti paṁsukūlānipi dhāreti tirīṭānipi dhāreti ajinampi dhāreti ajinakkhipampi dhāreti kusacīrampi dhāreti vākacīrampi dhāreti phalakacīrampi dhāreti kesakambalampi dhāreti vāḷakambalampi dhāreti ulūkapakkhampi dhāreti; |
They wear coarse hemp clothing, shrouds, rags from dust-heaps, bark garments, antelope hides, strips of antelope hide, kusa-grass garments, bark garments, plank garments, hair blankets, animal-hair blankets, owl-feather garments; |
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto; |
they are hair-and-beard pluckers, committed to the practice of plucking hair and beard; |
ubbhaṭṭhakopi hoti āsanappaṭikkhitto; |
they are standers, rejecting seats; |
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto; |
they are squatters, committed to the practice of squatting; |
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti; |
they are thorn-bed dwellers, making their bed on thorns; |
sāyatatiyakampi udakorohanānuyogamanuyutto viharati. |
they live committed to the practice of bathing in water three times a day, including in the evening. |
Iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. |
Thus they live committed to the practice of tormenting and torturing the body in various ways. |
Evaṁ kho, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto. |
That’s how, bhikkhus, an individual is self-tormenting, committed to the practice of tormenting themselves. |
Kathañca, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto? |
And how, bhikkhus, is an individual others-tormenting, committed to the practice of tormenting others? |
Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. |
Here, bhikkhus, a certain individual is a butcher of sheep, a butcher of pigs, a fowler, a hunter, a fisherman, a thief, a murderer, a cow-slaughterer, a jailer, or any other cruel profession. |
Evaṁ kho, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto. |
That’s how, bhikkhus, an individual is others-tormenting, committed to the practice of tormenting others. |
Kathañca, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? |
And how, bhikkhus, is an individual both self-tormenting, committed to the practice of tormenting themselves, and others-tormenting, committed to the practice of tormenting others? |
Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā hoti mahāsālo. |
Here, bhikkhus, a certain individual is a king, a consecrated khattiya, or a brahmin, a great householder. |
So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati, saddhiṁ mahesiyā brāhmaṇena ca purohitena. |
They have a new assembly hall built to the east of the city, shave off their hair and beard, put on a rough deer hide, anoint their body with oil and ghee, scratch their back with a deer’s horn, and enter the new assembly hall, together with their chief queen and brahmin chaplain. |
So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti. |
There they make their bed on the unplastered, fresh-plastered ground. |
Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti; yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti; yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti; yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati; avasesena vacchako yāpeti. |
With the milk from one teat of a cow with a suckling calf, the king lives; with the milk from the second teat, the chief queen lives; with the milk from the third teat, the brahmin chaplain lives; with the milk from the fourth teat, they offer to the fire; the remainder, the calf lives on. |
So evamāha: |
They say thus: |
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. |
‘Let so many oxen be slaughtered for the sacrifice, let so many bull-calves be slaughtered for the sacrifice, let so many heifer-calves be slaughtered for the sacrifice, let so many goats be slaughtered for the sacrifice, let so many sheep be slaughtered for the sacrifice, let so many horses be slaughtered for the sacrifice, let so many trees be cut down for the sacrificial posts, let so many blades of kusa grass be mown for the sacrificial grass.’ |
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. |
And those who are their slaves, servants, or workers, they too, threatened with sticks, threatened with fear, with tearful faces, weeping, perform the preparations. |
Evaṁ kho, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. |
That’s how, bhikkhus, an individual is both self-tormenting, committed to the practice of tormenting themselves, and others-tormenting, committed to the practice of tormenting others. |
Kathañca, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto? |
And how, bhikkhus, is an individual neither self-tormenting nor committed to the practice of tormenting themselves, nor others-tormenting nor committed to the practice of tormenting others? |
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. |
They, neither self-tormenting nor others-tormenting, are cooled, extinguished, become cool, experience pleasure in this very life, and dwell with a self that has become divine. |
Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
Here, bhikkhus, a Tathāgata arises in the world, an Arahant, a Fully Self-Enlightened One, perfect in knowledge and conduct, a Well-Gone One, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Fortunate One. |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He, having directly known and realized this world with its devas, Māras, and Brahmās, this generation with its ascetics and brahmins, devas and humans, proclaims it. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He teaches the Dhamma lovely in the beginning, lovely in the middle, lovely in the end, with meaning and with letter, proclaims the completely perfect and pure spiritual life. |
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. |
A householder, or a householder’s son, or someone born into another family, hears that Dhamma. |
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. |
Having heard that Dhamma, they acquire faith in the Tathāgata. |
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: |
Endowed with that faith, they reflect thus: |
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā; |
‘The household life is confining, a dusty path; the life of homelessness is like the open air. |
nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; |
It is not easy, while dwelling in a household, to practice the spiritual life utterly perfect and pure as a polished conch shell. |
yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. |
What if I were to shave off my hair and beard, put on saffron robes, and go forth from the household life into homelessness?’ |
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. |
So, after some time, having abandoned a small accumulation of wealth, or having abandoned a large accumulation of wealth, having abandoned a small circle of relatives, or having abandoned a large circle of relatives, they shave off their hair and beard, put on saffron robes, and go forth from the household life into homelessness. |
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. |
Having thus gone forth, they undertake the rules of training and livelihood for bhikkhus: abandoning the taking of life, they refrain from the taking of life, laying aside rod and weapon, conscientious, compassionate, dwelling with concern for the welfare of all living beings. |
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. |
Abandoning the taking of what is not given, they refrain from the taking of what is not given, taking only what is given, expecting what is given, living with a self that has become pure through not stealing. |
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato asaddhammā gāmadhammā. |
Abandoning unchastity, they are chaste, living apart, refraining from unholy practices, village practices. |
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. |
Abandoning false speech, they refrain from false speech, speaking truth, bound by truth, reliable, trustworthy, not deceiving the world. |
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, na ito sutvā amutra akkhātā imesaṁ bhedāya, na amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya; iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. |
Abandoning slanderous speech, they refrain from slanderous speech, not repeating there what they hear here to break up the harmony of these, nor repeating here what they hear there to break up the harmony of those; thus they are a reconciler of those who are divided, a promoter of harmony among those who are united, delighting in unity, rejoicing in unity, enjoying unity, speaking words that unite. |
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. |
Abandoning harsh speech, they refrain from harsh speech; they speak words that are gentle, pleasing to the ear, affectionate, reaching the heart, courteous, dear to many, agreeable to many. |
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī; nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. |
Abandoning idle chatter, they refrain from idle chatter, speaking at the right time, speaking what is factual, speaking what is meaningful, speaking of the Dhamma, speaking of the Discipline; they speak words that are worthwhile, reasoned, well-defined, and connected with the goal. |
So bījagāmabhūtagāmasamārambhā paṭivirato hoti. |
They refrain from harming seed-plants and living beings. |
Ekabhattiko hoti rattūparato virato vikālabhojanā. |
They eat only once a day, refraining from food at night and from untimely eating. |
Naccagītavāditavisūkadassanā paṭivirato hoti. |
They refrain from seeing dancing, singing, music, and theatrical shows. |
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. |
They refrain from wearing garlands, perfumes, and unguents, and from adorning and beautifying themselves. |
Uccāsayanamahāsayanā paṭivirato hoti. |
They refrain from using high and luxurious beds. |
Jātarūparajatapaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting gold and silver. |
Āmakadhaññapaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting raw grain. |
Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting raw meat. |
Itthikumārikapaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting women and girls. |
Dāsidāsapaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting male and female slaves. |
Ajeḷakapaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting goats and sheep. |
Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting chickens and pigs. |
Hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting elephants, cattle, horses, and mares. |
Khettavatthupaṭiggahaṇā paṭivirato hoti. |
They refrain from accepting fields and lands. |
Dūteyyapahiṇagamanānuyogā paṭivirato hoti. |
They refrain from engaging in messages and errands. |
Kayavikkayā paṭivirato hoti. |
They refrain from buying and selling. |
Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. |
They refrain from cheating with scales, weights, and measures. |
Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. |
They refrain from bribery, deception, fraud, and crookedness. |
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. |
They refrain from cutting, killing, binding, plundering, robbing, and violence. |
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. |
They are content with clothing to protect the body and almsfood to satisfy the stomach. Wherever they go, they go carrying only their belongings. |
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; |
Just as a bird, wherever it flies, flies with only its wings; |
evamevaṁ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. |
even so, a bhikkhu is content with clothing to protect the body and almsfood to satisfy the stomach. Wherever they go, they go carrying only their belongings. |
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. |
Endowed with this noble aggregate of moral discipline, they experience internal blameless pleasure. |
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Having seen a form with the eye, they are not caught up in its features or its details. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati. |
They practice for the restraint of that eye faculty through which evil unwholesome states of covetousness and mental pain might flow in upon them, dwelling unrestrained; they guard the eye faculty; they undertake restraint of the eye faculty. |
Sotena saddaṁ sutvā … |
Having heard a sound with the ear… |
ghānena gandhaṁ ghāyitvā … |
Having smelled an odor with the nose… |
jivhāya rasaṁ sāyitvā … |
Having tasted a flavor with the tongue… |
kāyena phoṭṭhabbaṁ phusitvā … |
Having touched a tangible with the body… |
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Having cognized a mental phenomenon with the mind, they are not caught up in its features or its details. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. |
They practice for the restraint of that mind faculty through which evil unwholesome states of covetousness and mental pain might flow in upon them, dwelling unrestrained; they guard the mind faculty; they undertake restraint of the mind faculty. |
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. |
Endowed with this noble restraint of the faculties, they experience internal undisturbed pleasure. |
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. |
They act with clear comprehension when going forward and returning, when looking ahead and looking around, when bending and stretching their limbs, when wearing their robes, bowl, and outer robe, when eating, drinking, chewing, and tasting, when defecating and urinating, when walking, standing, sitting, sleeping, waking, speaking, and remaining silent. |
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato |
Endowed with this noble aggregate of moral discipline, endowed with this noble contentment, endowed with this noble restraint of the faculties, and endowed with this noble mindfulness and clear comprehension, |
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanappatthaṁ abbhokāsaṁ palālapuñjaṁ. |
they seek out a secluded lodging—a forest, the root of a tree, a mountain, a grotto, a mountain cave, a charnel ground, a jungle thicket, an open-air place, a heap of straw. |
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
After their meal, having returned from their alms round, they sit down, cross-legged, holding their body erect, and establish mindfulness in front of them. |
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. |
Having abandoned covetousness for the world, they dwell with a mind free from covetousness, purifying their mind from covetousness. |
Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. |
Having abandoned ill will and aversion, they dwell with a mind free from ill will, compassionate for the welfare of all living beings, purifying their mind from ill will and aversion. |
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. |
Having abandoned sloth and torpor, they dwell free from sloth and torpor, perceiving light, mindful and clearly comprehending, purifying their mind from sloth and torpor. |
Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. |
Having abandoned restlessness and remorse, they dwell undisturbed, with a mind inwardly tranquil, purifying their mind from restlessness and remorse. |
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. |
Having abandoned doubt, they dwell having crossed over doubt, without perplexity concerning wholesome states, purifying their mind from doubt. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe |
Having abandoned these five hindrances, the corruptions of the mind that weaken wisdom, |
vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. |
quite secluded from sensual pleasures…they enter and abide in the fourth jhāna. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya …pe… |
With their mind thus concentrated, purified, bright, unblemished, rid of defilement, pliable, workable, steady, and imperturbable, they direct it to the knowledge of recollection of past lives… |
sattānaṁ cutūpapātañāṇāya …pe… |
to the knowledge of the passing away and reappearance of beings… |
āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. |
to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
They know as it really is: ‘This is suffering,’ they know as it really is: ‘This is the origin of suffering,’ they know as it really is: ‘This is the cessation of suffering,’ they know as it really is: ‘This is the path leading to the cessation of suffering.’ |
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
They know as it really is: ‘These are the taints,’ they know as it really is: ‘This is the origin of the taints,’ they know as it really is: ‘This is the cessation of the taints,’ they know as it really is: ‘This is the path leading to the cessation of the taints.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; |
For them, knowing thus, seeing thus, their mind is liberated from the taint of sensual desire, their mind is liberated from the taint of becoming, their mind is liberated from the taint of ignorance; |
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
in the liberated, there is the knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
They know: ‘Birth is destroyed, the spiritual life has been lived, what was to be done has been done, there is no more for this state of being.’ |
Evaṁ kho, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. |
That’s how, bhikkhus, an individual is neither self-tormenting nor committed to the practice of tormenting themselves, nor others-tormenting nor committed to the practice of tormenting others. |
So na attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. |
They, neither self-tormenting nor others-tormenting, are cooled, extinguished, become cool, experience pleasure in this very life, and dwell with a self that has become divine. |
Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti. |
These, bhikkhus, are the four individuals found existing in the world.” |
Aṭṭhamaṁ. |
The Eighth. |
200 - AN4.200 Pemasutta |
200 - AN4.200 The Discourse on Affection |
“Cattārimāni, bhikkhave, pemāni jāyanti. |
“Bhikkhus, these four kinds of affection arise. |
Katamāni cattāri? |
What four? |
Pemā pemaṁ jāyati, |
From affection, affection arises; |
pemā doso jāyati, |
from affection, aversion arises; |
dosā pemaṁ jāyati, |
from aversion, affection arises; |
dosā doso jāyati. |
from aversion, aversion arises. |
Kathañca, bhikkhave, pemā pemaṁ jāyati? |
And how, bhikkhus, does affection arise from affection? |
Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. |
Here, bhikkhus, a certain individual is pleasant, agreeable, and dear to another individual. |
Taṁ pare iṭṭhena kantena manāpena samudācaranti. |
Others treat that one with pleasantness, agreeableness, and dearness. |
Tassa evaṁ hoti: |
Then it occurs to them: |
‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti. |
‘That person who is pleasant, agreeable, and dear to me, others treat them with pleasantness, agreeableness, and dearness.’ |
So tesu pemaṁ janeti. |
They then generate affection towards those others. |
Evaṁ kho, bhikkhave, pemā pemaṁ jāyati. |
That’s how, bhikkhus, affection arises from affection. |
Kathañca, bhikkhave, pemā doso jāyati? |
And how, bhikkhus, does aversion arise from affection? |
Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. |
Here, bhikkhus, a certain individual is pleasant, agreeable, and dear to another individual. |
Taṁ pare aniṭṭhena akantena amanāpena samudācaranti. |
Others treat that one with unpleasantness, disagreeableness, and undearedness. |
Tassa evaṁ hoti: |
Then it occurs to them: |
‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti. |
‘That person who is pleasant, agreeable, and dear to me, others treat them with unpleasantness, disagreeableness, and undearedness.’ |
So tesu dosaṁ janeti. |
They then generate aversion towards those others. |
Evaṁ kho, bhikkhave, pemā doso jāyati. |
That’s how, bhikkhus, aversion arises from affection. |
Kathañca, bhikkhave, dosā pemaṁ jāyati? |
And how, bhikkhus, does affection arise from aversion? |
Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. |
Here, bhikkhus, a certain individual is unpleasant, disagreeable, and undeared to another individual. |
Taṁ pare aniṭṭhena akantena amanāpena samudācaranti. |
Others treat that one with unpleasantness, disagreeableness, and undearedness. |
Tassa evaṁ hoti: |
Then it occurs to them: |
‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti. |
‘That person who is unpleasant, disagreeable, and undeared to me, others treat them with unpleasantness, disagreeableness, and undearedness.’ |
So tesu pemaṁ janeti. |
They then generate affection towards those others. |
Evaṁ kho, bhikkhave, dosā pemaṁ jāyati. |
That’s how, bhikkhus, affection arises from aversion. |
Kathañca, bhikkhave, dosā doso jāyati? |
And how, bhikkhus, does aversion arise from aversion? |
Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. |
Here, bhikkhus, a certain individual is unpleasant, disagreeable, and undeared to another individual. |
Taṁ pare iṭṭhena kantena manāpena samudācaranti. |
Others treat that one with pleasantness, agreeableness, and dearness. |
Tassa evaṁ hoti: |
Then it occurs to them: |
‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti. |
‘That person who is unpleasant, disagreeable, and undeared to me, others treat them with pleasantness, agreeableness, and dearness.’ |
So tesu dosaṁ janeti. |
They then generate aversion towards those others. |
Evaṁ kho, bhikkhave, dosā doso jāyati. |
That’s how, bhikkhus, aversion arises from aversion. |
Imāni kho, bhikkhave, cattāri pemāni jāyanti. |
These, bhikkhus, are the four kinds of affection that arise. |
Yasmiṁ, bhikkhave, samaye bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati, |
Bhikkhus, when a bhikkhu, quite secluded from sensual pleasures…enters and abides in the first jhāna, |
yampissa pemā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṁ samaye na hoti, yampissa dosā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṁ samaye na hoti. |
then neither the affection that arises from affection exists for them at that time, nor the aversion that arises from affection exists for them at that time, nor the affection that arises from aversion exists for them at that time, nor the aversion that arises from aversion exists for them at that time. |
Yasmiṁ, bhikkhave, samaye bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati, |
Bhikkhus, when a bhikkhu, with the subsiding of thought and examination…enters and abides in the second jhāna…the third jhāna…the fourth jhāna, |
yampissa pemā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṁ samaye na hoti, yampissa dosā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṁ samaye na hoti. |
then neither the affection that arises from affection exists for them at that time, nor the aversion that arises from affection exists for them at that time, nor the affection that arises from aversion exists for them at that time, nor the aversion that arises from aversion exists for them at that time. |
Yasmiṁ, bhikkhave, samaye bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, yampissa pemā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa pemā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, |
Bhikkhus, when a bhikkhu, through the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom, and abides in it, then the affection that arises from affection is abandoned by them, cut off at the root, made like a palm stump, brought to non-existence, not liable to arise in the future; and the aversion that arises from affection is abandoned by them, cut off at the root, made like a palm stump, brought to non-existence, not liable to arise in the future; |
yampissa dosā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa dosā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. |
and the affection that arises from aversion is abandoned by them, cut off at the root, made like a palm stump, brought to non-existence, not liable to arise in the future; and the aversion that arises from aversion is abandoned by them, cut off at the root, made like a palm stump, brought to non-existence, not liable to arise in the future. |
Ayaṁ vuccati, bhikkhave, bhikkhu neva usseneti na paṭiseneti na dhūpāyati na pajjalati na sampajjhāyati. |
This, bhikkhus, is called a bhikkhu who neither inflates themselves nor deflates themselves, neither smokes nor blazes nor smolders. |
Kathañca, bhikkhave, bhikkhu usseneti? |
And how, bhikkhus, does a bhikkhu inflate themselves? |
Idha, bhikkhave, bhikkhu rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; |
Here, bhikkhus, a bhikkhu perceives form as self, or self as having form, or form in self, or self in form; |
vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ, attani vā vedanaṁ, vedanāya vā attānaṁ; |
perceives feeling as self, or self as having feeling, or feeling in self, or self in feeling; |
saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ, attani vā saññaṁ, saññāya vā attānaṁ; |
perceives perception as self, or self as having perception, or perception in self, or self in perception; |
saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ, attani vā saṅkhāre, saṅkhāresu vā attānaṁ; |
perceives volitional formations as self, or self as having volitional formations, or volitional formations in self, or self in volitional formations; |
viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. |
perceives consciousness as self, or self as having consciousness, or consciousness in self, or self in consciousness. |
Evaṁ kho, bhikkhave, bhikkhu usseneti. |
That’s how, bhikkhus, a bhikkhu inflates themselves. |
Kathañca, bhikkhave, bhikkhu na usseneti? |
And how, bhikkhus, does a bhikkhu not inflate themselves? |
Idha, bhikkhave, bhikkhu na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; |
Here, bhikkhus, a bhikkhu does not perceive form as self, or self as having form, or form in self, or self in form; |
na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ, na attani vā vedanaṁ, na vedanāya vā attānaṁ; |
does not perceive feeling as self, or self as having feeling, or feeling in self, or self in feeling; |
na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ, na attani vā saññaṁ, na saññāya vā attānaṁ; |
does not perceive perception as self, or self as having perception, or perception in self, or self in perception; |
na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ; |
does not perceive volitional formations as self, or self as having volitional formations, or volitional formations in self, or self in volitional formations; |
na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. |
does not perceive consciousness as self, or self as having consciousness, or consciousness in self, or self in consciousness. |
Evaṁ kho, bhikkhave, bhikkhu na usseneti. |
That’s how, bhikkhus, a bhikkhu does not inflate themselves. |
Kathañca, bhikkhave, bhikkhu paṭiseneti? |
And how, bhikkhus, does a bhikkhu deflate themselves? |
Idha, bhikkhave, bhikkhu akkosantaṁ paccakkosati, rosantaṁ paṭirosati, bhaṇḍantaṁ paṭibhaṇḍati. |
Here, bhikkhus, a bhikkhu reviles one who reviles them, is angry with one who is angry with them, quarrels with one who quarrels with them. |
Evaṁ kho, bhikkhave, bhikkhu paṭiseneti. |
That’s how, bhikkhus, a bhikkhu deflates themselves. |
Kathañca, bhikkhave, bhikkhu na paṭiseneti? |
And how, bhikkhus, does a bhikkhu not deflate themselves? |
Idha, bhikkhave, bhikkhu akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati. |
Here, bhikkhus, a bhikkhu does not revile one who reviles them, is not angry with one who is angry with them, does not quarrel with one who quarrels with them. |
Evaṁ kho, bhikkhave, bhikkhu na paṭiseneti. |
That’s how, bhikkhus, a bhikkhu does not deflate themselves. |
Kathañca, bhikkhave, bhikkhu dhūpāyati? |
And how, bhikkhus, does a bhikkhu smoke? |
Asmīti, bhikkhave, sati itthasmīti hoti, evaṁsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṁ santi hoti, evaṁ santi hoti, aññathā santi hoti, apihaṁ santi hoti, apihaṁ itthaṁ santi hoti, apihaṁ evaṁ santi hoti, apihaṁ aññathā santi hoti, bhavissanti hoti, itthaṁ bhavissanti hoti, evaṁ bhavissanti hoti, aññathā bhavissanti hoti. |
‘I am,’ bhikkhus, when there is that notion, there is ‘I am this,’ there is ‘I am thus,’ there is ‘I am otherwise,’ there is ‘I am not,’ there is ‘I am that,’ there is ‘I will be,’ there is ‘I will be thus,’ there is ‘I will be otherwise,’ there is ‘I will not be,’ there is ‘May I be,’ there is ‘May I be this,’ there is ‘May I be thus,’ there is ‘May I be otherwise,’ there is ‘May I not be,’ there is ‘May I be that,’ there is ‘May I be in the future,’ there is ‘May I be thus in the future,’ there is ‘May I be otherwise in the future.’ |
Evaṁ kho, bhikkhave, bhikkhu dhūpāyati. |
That’s how, bhikkhus, a bhikkhu smokes. |
Kathañca, bhikkhave, bhikkhu na dhūpāyati? |
And how, bhikkhus, does a bhikkhu not smoke? |
Asmīti, bhikkhave, asati itthasmīti na hoti, evaṁsmīti na hoti, aññathāsmīti na hoti, asasmīti na hoti, satasmīti na hoti, santi na hoti, itthaṁ santi na hoti, evaṁ santi na hoti, aññathā santi na hoti, apihaṁ santi na hoti, apihaṁ itthaṁ santi na hoti, apihaṁ evaṁ santi na hoti, apihaṁ aññathā santi na hoti, bhavissanti na hoti, itthaṁ bhavissanti na hoti, evaṁ bhavissanti na hoti, aññathā bhavissanti na hoti. |
‘I am,’ bhikkhus, when there is no that notion, there is no ‘I am this,’ there is no ‘I am thus,’ there is no ‘I am otherwise,’ there is no ‘I am not,’ there is no ‘I am that,’ there is no ‘I will be,’ there is no ‘I will be thus,’ there is no ‘I will be otherwise,’ there is no ‘I will not be,’ there is no ‘May I be,’ there is no ‘May I be this,’ there is no ‘May I be thus,’ there is no ‘May I be otherwise,’ there is no ‘May I not be,’ there is no ‘May I be that,’ there is no ‘May I be in the future,’ there is no ‘May I be thus in the future,’ there is no ‘May I be otherwise in the future.’ |
Evaṁ kho, bhikkhave, bhikkhu na dhūpāyati. |
That’s how, bhikkhus, a bhikkhu does not smoke. |
Kathañca, bhikkhave, bhikkhu pajjalati? |
And how, bhikkhus, does a bhikkhu blaze? |
Iminā asmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṁsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṁ santi hoti, iminā evaṁ santi hoti, iminā aññathā santi hoti, iminā apihaṁ santi hoti, iminā apihaṁ itthaṁ santi hoti, iminā apihaṁ evaṁ santi hoti, iminā apihaṁ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṁ bhavissanti hoti, iminā evaṁ bhavissanti hoti, iminā aññathā bhavissanti hoti. |
‘By this I am,’ bhikkhus, when there is that notion, there is ‘By this I am this,’ there is ‘By this I am thus,’ there is ‘By this I am otherwise,’ there is ‘By this I am not,’ there is ‘By this I am that,’ there is ‘By this I will be,’ there is ‘By this I will be thus,’ there is ‘By this I will be otherwise,’ there is ‘By this I will not be,’ there is ‘By this may I be,’ there is ‘By this may I be this,’ there is ‘By this may I be thus,’ there is ‘By this may I be otherwise,’ there is ‘By this may I not be,’ there is ‘By this may I be that,’ there is ‘By this I will be in the future,’ there is ‘By this I will be thus in the future,’ there is ‘By this I will be otherwise in the future.’ |
Evaṁ kho, bhikkhave, bhikkhu pajjalati. |
That’s how, bhikkhus, a bhikkhu blazes. |
Kathañca, bhikkhave, bhikkhu na pajjalati? |
And how, bhikkhus, does a bhikkhu not blaze? |
Iminā asmīti, bhikkhave, asati iminā itthasmīti na hoti, iminā evaṁsmīti na hoti, iminā aññathāsmīti na hoti, iminā asasmīti na hoti, iminā satasmīti na hoti, iminā santi na hoti, iminā itthaṁ santi na hoti, iminā evaṁ santi na hoti, iminā aññathā santi na hoti, iminā apihaṁ santi na hoti, iminā apihaṁ itthaṁ santi na hoti, iminā apihaṁ evaṁ santi na hoti, iminā apihaṁ aññathā santi na hoti, iminā bhavissanti na hoti, iminā itthaṁ bhavissanti na hoti, iminā evaṁ bhavissanti na hoti, iminā aññathā bhavissanti na hoti. |
‘By this I am,’ bhikkhus, when there is no that notion, there is no ‘By this I am this,’ there is no ‘By this I am thus,’ there is no ‘By this I am otherwise,’ there is no ‘By this I am not,’ there is no ‘By this I am that,’ there is no ‘By this I will be,’ there is no ‘By this I will be thus,’ there is no ‘By this I will be otherwise,’ there is no ‘By this I will not be,’ there is no ‘By this may I be,’ there is no ‘By this may I be this,’ there is no ‘By this may I be thus,’ there is no ‘By this may I be otherwise,’ there is no ‘By this may I not be,’ there is no ‘By this may I be that,’ there is no ‘By this I will be in the future,’ there is no ‘By this I will be thus in the future,’ there is no ‘By this I will be otherwise in the future.’ |
Evaṁ kho, bhikkhave, bhikkhu na pajjalati. |
That’s how, bhikkhus, a bhikkhu does not blaze. |
Kathañca, bhikkhave, bhikkhu sampajjhāyati? |
And how, bhikkhus, does a bhikkhu smolder? |
Idha, bhikkhave, bhikkhuno asmimāno pahīno na hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. |
Here, bhikkhus, a bhikkhu’s conceit of ‘I am’ is not abandoned, not cut off at the root, made like a palm stump, brought to non-existence, not liable to arise in the future. |
Evaṁ kho, bhikkhave, bhikkhu sampajjhāyati. |
That’s how, bhikkhus, a bhikkhu smolders. |
Kathañca, bhikkhave, bhikkhu na sampajjhāyati? |
And how, bhikkhus, does a bhikkhu not smolder? |
Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. |
Here, bhikkhus, a bhikkhu’s conceit of ‘I am’ is abandoned, cut off at the root, made like a palm stump, brought to non-existence, not liable to arise in the future. |
Evaṁ kho, bhikkhave, bhikkhu na sampajjhāyatī”ti. |
That’s how, bhikkhus, a bhikkhu does not smolder.” |
Dasamaṁ. |
The Tenth. |
Mahāvaggo pañcamo. |
The Great Chapter, the Fifth. |
Tassuddānaṁ |
Summary of it: |
Sotānugataṁ ṭhānaṁ, |
Heard, circumstances, |
Bhaddiya sāmugiya vappa sāḷhā ca; |
Bhaddiya, Sāmuga, Vappa, and Sāḷha; |
Mallika attantāpo, |
Mallikā, self-torment, |
Taṇhā pemena ca dasā teti. |
craving, and with affection, they are ten. |
Catuttho mahāpaṇṇāsako samatto. |
The Fourth Fifty concluded. |
23 - AN5.23 Upakkilesasutta |
23 - AN5.23 Discourse on Defilements |
“Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā upeti kammāya. |
“Bhikkhus, there are these five imperfections of gold, due to which imperfect gold is not pliable or workable or radiant, but is brittle and not rightly fit for workmanship. |
Katame pañca? |
What five? |
Ayo, lohaṁ, tipu, sīsaṁ, sajjhaṁ— |
Iron, copper, tin, lead, and silver. |
ime kho, bhikkhave, pañca jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ jātarūpaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā upeti kammāya. |
These, bhikkhus, are the five imperfections of gold, due to which imperfect gold is not pliable or workable or radiant, but is brittle and not rightly fit for workmanship. |
Yato ca kho, bhikkhave, jātarūpaṁ imehi pañcahi upakkilesehi vimuttaṁ hoti, taṁ hoti jātarūpaṁ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā upeti kammāya. |
But when, bhikkhus, gold is freed from these five imperfections, that gold is pliable, workable, and radiant, not brittle, and is rightly fit for workmanship. |
Yassā yassā ca piḷandhanavikatiyā ākaṅkhati—yadi muddikāya yadi kuṇḍalāya yadi gīveyyakāya yadi suvaṇṇamālāya—tañcassa atthaṁ anubhoti. |
Whatever kind of ornament one wishes to have made from it—whether a signet ring, an earring, a necklace, or a golden chain—it serves that purpose. |
Evamevaṁ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya. |
So too, bhikkhus, there are these five imperfections of the mind, due to which an imperfect mind is not pliable or workable or radiant, but is brittle and not rightly concentrated for the destruction of the taints. |
Katame pañca? |
What five? |
Kāmacchando, byāpādo, thinamiddhaṁ, uddhaccakukkuccaṁ, vicikicchā— |
Sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. |
ime kho, bhikkhave, pañca cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṁ cittaṁ na ceva mudu hoti na ca kammaniyaṁ na ca pabhassaraṁ pabhaṅgu ca na ca sammā samādhiyati āsavānaṁ khayāya. |
These, bhikkhus, are the five imperfections of the mind, due to which an imperfect mind is not pliable or workable or radiant, but is brittle and not rightly concentrated for the destruction of the taints. |
Yato ca kho, bhikkhave, cittaṁ imehi pañcahi upakkilesehi vimuttaṁ hoti, taṁ hoti cittaṁ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā samādhiyati āsavānaṁ khayāya. |
But when, bhikkhus, the mind is freed from these five imperfections, that mind is pliable, workable, and radiant, not brittle, and is rightly concentrated for the destruction of the taints. |
Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
To whatever state realizable by direct knowledge he might incline his mind for the purpose of realizing it by direct knowledge, he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gaccheyyaṁ, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ kareyyaṁ, seyyathāpi udake; udakepi abhijjamāno gaccheyyaṁ, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kameyyaṁ, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimaseyyaṁ parimajjeyyaṁ yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, |
If he wishes: ‘May I wield the various kinds of spiritual power: having been one, may I become many; having been many, may I become one; may I appear and vanish; may I go unhindered through a wall, through a rampart, through a mountain as if through space; may I dive in and out of the earth as if it were water; may I walk on water without sinking as if it were on earth; seated cross-legged, may I travel in space like a winged bird; with my hand may I touch and stroke the moon and sun, so mighty and powerful; may I exercise mastery with my body even as far as the Brahmā world,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ—dibbe ca mānuse ca ye dūre santike cā’ti, |
If he wishes: ‘With the divine ear, which is purified and surpasses the human, may I hear both kinds of sounds, the divine and the human, those that are far as well as near,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ— |
If he wishes: ‘May I know the minds of other beings, of other persons, having encompassed them with my own mind. |
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, |
May I know a mind with lust as a mind with lust, |
vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ, |
and a mind without lust as a mind without lust. |
sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, |
May I know a mind with hatred as a mind with hatred, |
vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ, |
and a mind without hatred as a mind without hatred. |
samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, |
May I know a mind with delusion as a mind with delusion, |
vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajāneyyaṁ, |
and a mind without delusion as a mind without delusion. |
saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajāneyyaṁ, |
May I know a contracted mind as a contracted mind, |
vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajāneyyaṁ, |
and a scattered mind as a scattered mind. |
mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajāneyyaṁ, |
May I know a magnified mind as a magnified mind, |
amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajāneyyaṁ, |
and an unmagnified mind as an unmagnified mind. |
sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajāneyyaṁ, |
May I know a surpassed mind as a surpassed mind, |
anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajāneyyaṁ, |
and an unsurpassed mind as an unsurpassed mind. |
samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajāneyyaṁ, |
May I know a concentrated mind as a concentrated mind, |
asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajāneyyaṁ, |
and an unconcentrated mind as an unconcentrated mind. |
vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajāneyyaṁ, |
May I know a liberated mind as a liberated mind, |
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, |
and an unliberated mind as an unliberated mind,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe—amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, |
If he wishes: ‘May I recollect my manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: “There I was so-named, of such a clan, with such an appearance, so fed, experiencing such pleasure and pain, at the end of such a life-span; passing away from there, I was reborn elsewhere. There too I was so-named, of such a clan, with such an appearance, so fed, experiencing such pleasure and pain, at the end of such a life-span; passing away from there, I have been reborn here.” Thus may I recollect my manifold past lives with their aspects and details,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyaṁ—ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannāti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passeyyaṁ cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajāneyyan’ti, |
If he wishes: ‘With the divine eye, which is purified and surpasses the human, may I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and may I understand how beings fare in accordance with their kamma: “These beings—who were engaged in misconduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma conforming to wrong view—on the dissolution of the body, after death, have been reborn in a plane of misery, a bad destination, a lower realm, in hell. But these beings—who were engaged in good conduct of body, speech, and mind, who did not revile the noble ones, who held right view, and undertook kamma conforming to right view—on the dissolution of the body, after death, have been reborn in a good destination, in a heavenly world.” Thus with the divine eye, which is purified and surpasses the human, may I see beings passing away and being reborn, inferior and superior, beautiful and ugly, fortunate and unfortunate, and may I understand how beings fare in accordance with their kamma,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, |
If he wishes: ‘By the destruction of the taints, may I, in this very life, realize for myself with direct knowledge and enter upon and abide in the taintless liberation of mind, liberation by wisdom,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane”ti. |
he attains the ability to witness it right there, whenever there is an opportunity.” |
Tatiyaṁ. |
Third. |
26 - AN5.26 Vimuttāyatanasutta |
26 - AN5.26 Discourse on the Occasions for Liberation |
“Pañcimāni, bhikkhave, vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
“Bhikkhus, there are these five occasions for liberation, at which, when a bhikkhu dwells diligent, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the unattained supreme security from bondage. |
Katamāni pañca? |
What five? |
Idha, bhikkhave, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. |
Here, bhikkhus, the Teacher or a certain respected fellow monk teaches the Dhamma to a bhikkhu. |
Yathā yathā, bhikkhave, tassa bhikkhuno satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. |
In whatever way, bhikkhus, the Teacher or a certain respected fellow monk teaches the Dhamma to that bhikkhu, in that same way he experiences the meaning and the Dhamma in that teaching. |
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. |
As he experiences the meaning and the Dhamma, gladness is born in him. |
Pamuditassa pīti jāyati. |
When he is gladdened, rapture is born. |
Pītimanassa kāyo passambhati. |
For one of rapturous mind, the body becomes tranquil. |
Passaddhakāyo sukhaṁ vedeti. |
One with a tranquil body feels happiness. |
Sukhino cittaṁ samādhiyati. |
The mind of a happy person becomes concentrated. |
Idaṁ, bhikkhave, paṭhamaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
This, bhikkhus, is the first occasion for liberation, at which, when a bhikkhu dwells diligent, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the unattained supreme security from bondage. |
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti. |
Again, bhikkhus, neither the Teacher nor a certain respected fellow monk teaches the Dhamma to a bhikkhu, but he teaches the Dhamma in detail to others as he has heard it and learned it. |
Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. |
In whatever way, bhikkhus, a bhikkhu teaches the Dhamma in detail to others as he has heard it and learned it, in that same way he experiences the meaning and the Dhamma in that teaching. |
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. |
As he experiences the meaning and the Dhamma, gladness is born in him. |
Pamuditassa pīti jāyati. |
When he is gladdened, rapture is born. |
Pītimanassa kāyo passambhati. |
For one of rapturous mind, the body becomes tranquil. |
Passaddhakāyo sukhaṁ vedeti. |
One with a tranquil body feels happiness. |
Sukhino cittaṁ samādhiyati. |
The mind of a happy person becomes concentrated. |
Idaṁ, bhikkhave, dutiyaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
This, bhikkhus, is the second occasion for liberation, at which, when a bhikkhu dwells diligent, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the unattained supreme security from bondage. |
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti. |
Again, bhikkhus, neither the Teacher nor a certain respected fellow monk teaches the Dhamma to a bhikkhu, nor does he teach the Dhamma in detail to others as he has heard it and learned it, but he recites the Dhamma in detail as he has heard it and learned it. |
Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. |
In whatever way, bhikkhus, a bhikkhu recites the Dhamma in detail as he has heard it and learned it, in that same way he experiences the meaning and the Dhamma in that teaching. |
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. |
As he experiences the meaning and the Dhamma, gladness is born in him. |
Pamuditassa pīti jāyati. |
When he is gladdened, rapture is born. |
Pītimanassa kāyo passambhati. |
For one of rapturous mind, the body becomes tranquil. |
Passaddhakāyo sukhaṁ vedeti. |
One with a tranquil body feels happiness. |
Sukhino cittaṁ samādhiyati. |
The mind of a happy person becomes concentrated. |
Idaṁ, bhikkhave, tatiyaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino …pe… yogakkhemaṁ anupāpuṇāti. |
This, bhikkhus, is the third occasion for liberation, at which, when a bhikkhu dwells diligent, ardent… he attains the supreme security from bondage. |
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti; |
Again, bhikkhus, neither the Teacher nor a certain respected fellow monk teaches the Dhamma to a bhikkhu, nor does he teach the Dhamma in detail to others as he has heard it and learned it, nor does he recite the Dhamma in detail as he has heard it and learned it, |
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. |
but he reflects on, thinks about, and mentally examines the Dhamma as he has heard it and learned it. |
Yathā yathā, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. |
In whatever way, bhikkhus, a bhikkhu reflects on, thinks about, and mentally examines the Dhamma as he has heard it and learned it, in that same way he experiences the meaning and the Dhamma in that teaching. |
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. |
As he experiences the meaning and the Dhamma, gladness is born in him. |
Pamuditassa pīti jāyati. |
When he is gladdened, rapture is born. |
Pītimanassa kāyo passambhati. |
For one of rapturous mind, the body becomes tranquil. |
Passaddhakāyo sukhaṁ vedeti. |
One with a tranquil body feels happiness. |
Sukhino cittaṁ samādhiyati. |
The mind of a happy person becomes concentrated. |
Idaṁ, bhikkhave, catutthaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
This, bhikkhus, is the fourth occasion for liberation, at which, when a bhikkhu dwells diligent, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the unattained supreme security from bondage. |
Puna caparaṁ, bhikkhave, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati; |
Again, bhikkhus, neither the Teacher nor a certain respected fellow monk teaches the Dhamma to a bhikkhu, nor does he teach the Dhamma in detail to others as he has heard it and learned it, nor does he recite the Dhamma in detail as he has heard it and learned it, nor does he reflect on, think about, and mentally examine the Dhamma as he has heard it and learned it, |
api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. |
but a certain sign of concentration is well grasped by him, well attended to, well considered, and well penetrated with wisdom. |
Yathā yathā, bhikkhave, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. |
In whatever way, bhikkhus, a certain sign of concentration is well grasped by a bhikkhu, well attended to, well considered, and well penetrated with wisdom, in that same way he experiences the meaning and the Dhamma in that teaching. |
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati. |
As he experiences the meaning and the Dhamma, gladness is born in him. |
Pamuditassa pīti jāyati. |
When he is gladdened, rapture is born. |
Pītimanassa kāyo passambhati. |
For one of rapturous mind, the body becomes tranquil. |
Passaddhakāyo sukhaṁ vedeti. |
One with a tranquil body feels happiness. |
Sukhino cittaṁ samādhiyati. |
The mind of a happy person becomes concentrated. |
Idaṁ, bhikkhave, pañcamaṁ vimuttāyatanaṁ yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
This, bhikkhus, is the fifth occasion for liberation, at which, when a bhikkhu dwells diligent, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the unattained supreme security from bondage. |
Imāni kho, bhikkhave, pañca vimuttāyatanāni yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti. |
These, bhikkhus, are the five occasions for liberation, at which, when a bhikkhu dwells diligent, ardent, and resolute, his unliberated mind is liberated, his undestroyed taints are destroyed, and he attains the unattained supreme security from bondage.” |
Chaṭṭhaṁ. |
Sixth. |
28 - AN5.28 Pañcaṅgikasutta |
28 - AN5.28 Discourse on the Five-Limbed |
“Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa bhāvanaṁ desessāmi. |
“Bhikkhus, I will teach you the development of the noble five-limbed right concentration. |
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
Listen to that and attend carefully, I will speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Katamā ca, bhikkhave, ariyassa pañcaṅgikassa sammāsamādhissa bhāvanā? |
“And what, bhikkhus, is the development of the noble five-limbed right concentration? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, bhikkhus, quite secluded from sensual pleasures… he enters upon and abides in the first jhana. |
So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. |
He drenches, steeps, fills, and suffuses this very body with the rapture and happiness born of seclusion; there is nothing of his entire body that is not suffused by the rapture and happiness born of seclusion. |
Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharinī. |
Just as, bhikkhus, a skilled bathman or a bathman's apprentice, having sprinkled bath powder into a bronze basin, kneads it again and again with water, so that the ball of bath powder is pervaded by moisture, suffused with moisture, and filled with moisture inside and out, yet does not drip. |
Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; |
So too, bhikkhus, a bhikkhu drenches, steeps, fills, and suffuses this very body with the rapture and happiness born of seclusion; |
nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. |
there is nothing of his entire body that is not suffused by the rapture and happiness born of seclusion. |
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ paṭhamā bhāvanā. |
This, bhikkhus, is the first development of the noble five-limbed right concentration. |
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. |
Again, bhikkhus, with the stilling of thought and examination… he enters upon and abides in the second jhana. |
So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; |
He drenches, steeps, fills, and suffuses this very body with the rapture and happiness born of concentration; |
nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. |
there is nothing of his entire body that is not suffused by the rapture and happiness born of concentration. |
Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, devo ca kālena kālaṁ sammā dhāraṁ nānuppaveccheyya. |
Suppose, bhikkhus, there is a deep lake with water welling up from below. It would have no inlet for water from the east, no inlet for water from the west, no inlet for water from the north, no inlet for water from the south, and the sky would not supply it with timely showers. |
Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya; nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa. |
Then a current of cool water, having welled up from that lake, would drench, steep, fill, and suffuse that very lake with cool water; there would be nothing of that entire lake not suffused with cool water. |
Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; |
So too, bhikkhus, a bhikkhu drenches, steeps, fills, and suffuses this very body with the rapture and happiness born of concentration; |
nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. |
there is nothing of his entire body that is not suffused by the rapture and happiness born of concentration. |
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ dutiyā bhāvanā. |
This, bhikkhus, is the second development of the noble five-limbed right concentration. |
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. |
Again, bhikkhus, with the fading away of rapture… he enters upon and abides in the third jhana. |
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; |
He drenches, steeps, fills, and suffuses this very body with the happiness devoid of rapture; |
nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. |
there is nothing of his entire body that is not suffused with the happiness devoid of rapture. |
Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni. |
Suppose, bhikkhus, in a pond of blue, white, or red lotuses, some of the lotuses are born in the water, grow up in the water, and do not rise above the water, but flourish submerged. |
Tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni; |
They are drenched, steeped, filled, and suffused with cool water from their tips to their roots; |
nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa. |
there would be nothing of the entire blue, white, or red lotuses that is not suffused with cool water. |
Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; |
So too, bhikkhus, a bhikkhu drenches, steeps, fills, and suffuses this very body with the happiness devoid of rapture; |
nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. |
there is nothing of his entire body that is not suffused with the happiness devoid of rapture. |
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ tatiyā bhāvanā. |
This, bhikkhus, is the third development of the noble five-limbed right concentration. |
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. |
Again, bhikkhus, with the abandoning of pleasure… he enters upon and abides in the fourth jhana. |
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; |
He sits pervading this very body with a pure, bright mind; |
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. |
there is nothing of his entire body that is not pervaded by a pure, bright mind. |
Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa; |
Suppose, bhikkhus, a man were sitting, having covered himself from the head down with a white cloth; |
nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa. |
there would be nothing of his entire body that is not pervaded by the white cloth. |
Evamevaṁ kho, bhikkhave, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; |
So too, bhikkhus, a bhikkhu sits pervading this very body with a pure, bright mind; |
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. |
there is nothing of his entire body that is not pervaded by a pure, bright mind. |
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ catutthā bhāvanā. |
This, bhikkhus, is the fourth development of the noble five-limbed right concentration. |
Puna caparaṁ, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. |
Again, bhikkhus, the sign of reviewing is well grasped by the bhikkhu, well attended to, well considered, well penetrated with wisdom. |
Seyyathāpi, bhikkhave, aññova aññaṁ paccavekkheyya, ṭhito vā nisinnaṁ paccavekkheyya, nisinno vā nipannaṁ paccavekkheyya. |
Suppose, bhikkhus, one person were to review another; or a standing person were to review a seated person; or a seated person were to review a reclining person. |
Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇānimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. |
So too, bhikkhus, the sign of reviewing is well grasped by the bhikkhu, well attended to, well considered, well penetrated with wisdom. |
Ariyassa, bhikkhave, pañcaṅgikassa sammāsamādhissa ayaṁ pañcamā bhāvanā. |
This, bhikkhus, is the fifth development of the noble five-limbed right concentration. |
Evaṁ bhāvite kho, bhikkhave, bhikkhu ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
When, bhikkhus, a bhikkhu has thus developed and made much of the noble five-limbed right concentration, to whatever state realizable by direct knowledge he might incline his mind for the purpose of realizing it by direct knowledge, he attains the ability to witness it right there, whenever there is an opportunity. |
Seyyathāpi, bhikkhave, udakamaṇiko ādhāre ṭhapito pūro udakassa samatittiko kākapeyyo. |
Suppose, bhikkhus, a water pot, full of water to the brim so that a crow could drink from it, were placed on a stand. |
Tamenaṁ balavā puriso yato yato āvajjeyya, āgaccheyya udakan”ti? |
If a strong man were to tilt it from any side, would water come out?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
“So too, bhikkhus, when a bhikkhu has thus developed and made much of the noble five-limbed right concentration, to whatever state realizable by direct knowledge he might incline his mind for the purpose of realizing it by direct knowledge, he attains the ability to witness it right there, whenever there is an opportunity. |
Seyyathāpi, bhikkhave, same bhūmibhāge pokkharaṇī caturaṁsā ālibaddhā pūrā udakassa samatittikā kākapeyyā. |
Suppose, bhikkhus, there was a square pond on level ground, with embankments, full of water to the brim so that a crow could drink from it. |
Tamenaṁ balavā puriso yato yato āliṁ muñceyya, āgaccheyya udakan”ti? |
If a strong man were to release the embankment from any side, would water come out?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa …pe… sati sati āyatane. |
“So too, bhikkhus, when a bhikkhu has thus developed and made much of the noble five-limbed right concentration, to whatever state realizable by direct knowledge he might incline his mind for the purpose of realizing it by direct knowledge… whenever there is an opportunity. |
Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo. |
Suppose, bhikkhus, on level ground at a crossroads, a chariot yoked to thoroughbreds were standing ready with a goad laid aside. |
Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṁ gahetvā yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi. |
Then a skilled trainer, a charioteer of horses to be tamed, having mounted it, taking the reins in his left hand and the goad in his right hand, could drive out and back wherever he wished, whenever he wished. |
Evamevaṁ kho, bhikkhave, bhikkhu evaṁ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṁ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, |
So too, bhikkhus, when a bhikkhu has thus developed and made much of the noble five-limbed right concentration, to whatever state realizable by direct knowledge he might incline his mind for the purpose of realizing it by direct knowledge, |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, |
If he wishes: ‘May I wield the various kinds of spiritual power: having been one, may I become many; … may I exercise mastery with my body even as far as the Brahmā world,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṁ—dibbe ca mānuse ca ye dūre santike cā’ti, |
If he wishes: ‘With the divine ear, which is purified and surpasses the human, may I hear both kinds of sounds, the divine and the human, those that are far as well as near,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ— |
If he wishes: ‘May I know the minds of other beings, of other persons, having encompassed them with my own mind. |
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, |
May I know a mind with lust as a mind with lust, |
vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ, |
and a mind without lust as a mind without lust. |
sadosaṁ vā cittaṁ … |
a mind with hate... |
vītadosaṁ vā cittaṁ … |
a mind without hate... |
samohaṁ vā cittaṁ … |
a mind with delusion... |
vītamohaṁ vā cittaṁ … |
a mind without delusion... |
saṅkhittaṁ vā cittaṁ … |
a contracted mind... |
vikkhittaṁ vā cittaṁ … |
a distracted mind... |
mahaggataṁ vā cittaṁ … |
a magnified mind... |
amahaggataṁ vā cittaṁ … |
an unmagnified mind... |
sauttaraṁ vā cittaṁ … |
a surpassed mind... |
anuttaraṁ vā cittaṁ … |
an unsurpassed mind... |
samāhitaṁ vā cittaṁ … |
a concentrated mind... |
asamāhitaṁ vā cittaṁ … |
an unconcentrated mind... |
vimuttaṁ vā cittaṁ … |
a liberated mind... |
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, |
an unliberated mind as an unliberated mind,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, |
If he wishes: ‘May I recollect my manifold past lives, that is, one birth, two births… Thus may I recollect my manifold past lives with their aspects and details,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyan’ti, |
If he wishes: ‘With the divine eye, which is purified and surpasses the human… and may I understand how beings fare in accordance with their kamma,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he attains the ability to witness it right there, whenever there is an opportunity. |
So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, |
If he wishes: ‘By the destruction of the taints, may I, in this very life, realize for myself with direct knowledge and enter upon and abide in the taintless liberation of mind, liberation by wisdom,’ |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane”ti. |
he attains the ability to witness it right there, whenever there is an opportunity.” |
Aṭṭhamaṁ. |
Eighth. |
44 - AN5.44 Manāpadāyīsutta |
44 - AN5.44 Discourse on the Giver of the Agreeable |
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Hall with the Peaked Roof. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then, in the morning, the Blessed One dressed, took his bowl and robe, and went to the residence of Ugga the householder of Vesālī; having arrived, he sat down on the prepared seat. |
Atha kho uggo gahapati vesāliko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggo gahapati vesāliko bhagavantaṁ etadavoca: |
Then Ugga the householder of Vesālī approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, Ugga the householder of Vesālī said to the Blessed One: |
“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
“Venerable sir, it has been heard by me face to face from the Blessed One, received face to face: |
‘manāpadāyī labhate manāpan’ti. |
‘The giver of what is agreeable receives what is agreeable.’ |
Manāpaṁ me, bhante, sālapupphakaṁ khādanīyaṁ; |
Agreeable to me, venerable sir, is sāla-flower confection; |
taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. |
may the Blessed One accept it from me, out of compassion.” |
Paṭiggahesi bhagavā anukampaṁ upādāya. |
The Blessed One accepted it, out of compassion. |
“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
“Venerable sir, it has been heard by me face to face from the Blessed One, received face to face: |
‘manāpadāyī labhate manāpan’ti. |
‘The giver of what is agreeable receives what is agreeable.’ |
Manāpaṁ me, bhante, sampannakolakaṁ sūkaramaṁsaṁ; |
Agreeable to me, venerable sir, is pork cured with jujube; |
taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. |
may the Blessed One accept it from me, out of compassion.” |
Paṭiggahesi bhagavā anukampaṁ upādāya. |
The Blessed One accepted it, out of compassion. |
“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
“Venerable sir, it has been heard by me face to face from the Blessed One, received face to face: |
‘manāpadāyī labhate manāpan’ti. |
‘The giver of what is agreeable receives what is agreeable.’ |
Manāpaṁ me, bhante, nibbattatelakaṁ nāliyasākaṁ; |
Agreeable to me, venerable sir, is nāliya-greens cooked in oil; |
taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. |
may the Blessed One accept it from me, out of compassion.” |
Paṭiggahesi bhagavā anukampaṁ upādāya. |
The Blessed One accepted it, out of compassion. |
“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
“Venerable sir, it has been heard by me face to face from the Blessed One, received face to face: |
‘manāpadāyī labhate manāpan’ti. |
‘The giver of what is agreeable receives what is agreeable.’ |
Manāpo me, bhante, sālīnaṁ odano vicitakāḷako anekasūpo anekabyañjano; |
Agreeable to me, venerable sir, is rice from sālī grains with the black specks removed, with various soups and various curries; |
taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. |
may the Blessed One accept it from me, out of compassion.” |
Paṭiggahesi bhagavā anukampaṁ upādāya. |
The Blessed One accepted it, out of compassion. |
“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
“Venerable sir, it has been heard by me face to face from the Blessed One, received face to face: |
‘manāpadāyī labhate manāpan’ti. |
‘The giver of what is agreeable receives what is agreeable.’ |
Manāpāni me, bhante, kāsikāni vatthāni; |
Agreeable to me, venerable sir, are cloths from Kāsī; |
tāni me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. |
may the Blessed One accept them from me, out of compassion.” |
Paṭiggahesi bhagavā anukampaṁ upādāya. |
The Blessed One accepted them, out of compassion. |
“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
“Venerable sir, it has been heard by me face to face from the Blessed One, received face to face: |
‘manāpadāyī labhate manāpan’ti. |
‘The giver of what is agreeable receives what is agreeable.’ |
Manāpo me, bhante, pallaṅko gonakatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno. |
Agreeable to me, venerable sir, is a couch with a woolen cover, a cover with patterns, a cover made from the skin of a kadali deer, with an awning above and red cushions at both ends. |
Api ca, bhante, mayampetaṁ jānāma: |
But, venerable sir, we know this: |
‘netaṁ bhagavato kappatī’ti. |
‘This is not allowable for the Blessed One.’ |
Idaṁ me, bhante, candanaphalakaṁ agghati adhikasatasahassaṁ; |
This sandalwood plank of mine, venerable sir, is worth more than a hundred thousand; |
taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. |
may the Blessed One accept it from me, out of compassion.” |
Paṭiggahesi bhagavā anukampaṁ upādāya. |
The Blessed One accepted it, out of compassion. |
Atha kho bhagavā uggaṁ gahapatiṁ vesālikaṁ iminā anumodanīyena anumodi: |
Then the Blessed One expressed his appreciation to Ugga the householder of Vesālī with this verse of appreciation: |
“Manāpadāyī labhate manāpaṁ, |
“The giver of the agreeable receives what is agreeable, |
Yo ujjubhūtesu dadāti chandasā; |
He who gives with resolve to the upright ones; |
Acchādanaṁ sayanamannapānaṁ, |
Clothing, bedding, food and drink, |
Nānāppakārāni ca paccayāni. |
And various kinds of requisites. |
Cattañca muttañca anuggahītaṁ, |
Having given and relinquished and been supported, |
Khettūpame arahante viditvā; |
Knowing the arahants are like a field; |
So duccajaṁ sappuriso cajitvā, |
The good person, having given up what is hard to give up, |
Manāpadāyī labhate manāpan”ti. |
The giver of the agreeable receives what is agreeable.” |
Atha kho bhagavā uggaṁ gahapatiṁ vesālikaṁ iminā anumodanīyena anumoditvā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, having expressed his appreciation to Ugga the householder of Vesālī with this verse of appreciation, rose from his seat and departed. |
Atha kho uggo gahapati vesāliko aparena samayena kālamakāsi. |
Then, after some time, Ugga the householder of Vesālī passed away. |
Kālaṅkato ca uggo gahapati vesāliko aññataraṁ manomayaṁ kāyaṁ upapajji. |
And having passed away, Ugga the householder of Vesālī was reborn in a certain mind-made body. |
Tena kho pana samayena bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
At that time, the Blessed One was staying at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s park. |
Atha kho uggo devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho uggaṁ devaputtaṁ bhagavā etadavoca: |
Then the devaputta Ugga, in the deep of the night, with his surpassing beauty, illuminating the entire Jeta’s Grove, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. Standing to one side, the Blessed One said this to the devaputta Ugga: |
“kacci te, ugga, yathādhippāyo”ti? |
“Is it for you, Ugga, as you intended?” |
“Taggha me, bhagavā, yathādhippāyo”ti. |
“It is indeed for me, Blessed One, as I intended.” |
Atha kho bhagavā uggaṁ devaputtaṁ gāthāhi ajjhabhāsi: |
Then the Blessed One addressed the devaputta Ugga in verses: |
“Manāpadāyī labhate manāpaṁ, |
“The giver of the agreeable receives what is agreeable, |
Aggassa dātā labhate punaggaṁ; |
The giver of the best receives the best again; |
Varassa dātā varalābhi hoti, |
The giver of the excellent is a recipient of the excellent, |
Seṭṭhaṁ dado seṭṭhamupeti ṭhānaṁ. |
The giver of the supreme attains the supreme state. |
Yo aggadāyī varadāyī, |
He who is a giver of the best, a giver of the excellent, |
seṭṭhadāyī ca yo naro; |
and who is a giver of the supreme; |
Dīghāyu yasavā hoti, |
Is long-lived and famous, |
yattha yatthūpapajjatī”ti. |
wherever he is reborn.” |
Catutthaṁ. |
Fourth. |
48 - AN5.48 Alabbhanīyaṭhānasutta |
48 - AN5.48 Discourse on Unattainable Things |
“Pañcimāni, bhikkhave, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. |
“Bhikkhus, there are these five things that are unattainable by an ascetic or a brahmin, or by a deva, or by Māra, or by Brahmā, or by anyone in the world. |
Katamāni pañca? |
What five? |
‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. |
‘May what is subject to aging not age’—this is an unattainable thing by an ascetic or a brahmin, or by a deva, or by Māra, or by Brahmā, or by anyone in the world. |
‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. |
‘May what is subject to illness not fall ill’ … ‘may what is subject to death not die’ … ‘may what is subject to decay not decay’ … ‘may what is subject to destruction not be destroyed’—this is an unattainable thing by an ascetic or a brahmin, or by a deva, or by Māra, or by Brahmā, or by anyone in the world. |
Assutavato, bhikkhave, puthujjanassa jarādhammaṁ jīrati. |
For the uninstructed worldling, bhikkhus, what is subject to aging ages. |
So jarādhamme jiṇṇe na iti paṭisañcikkhati: |
When what is subject to aging has aged, he does not reflect thus: |
‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. |
‘It is not only for me that what is subject to aging ages; but for as many beings as there are, coming and going, passing away and being reborn, for all beings what is subject to aging ages. |
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. |
And if I, when what is subject to aging has aged, were to grieve, languish, lament, beat my breast and cry, and fall into delusion, my food would not be palatable, ugliness would overcome my body, my work would not be attended to, my enemies would be gladdened, and my friends would be saddened.’ |
So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
When what is subject to aging has aged, he grieves, languishes, laments, beats his breast and cries, and falls into delusion. |
Ayaṁ vuccati, bhikkhave: |
This one is called, bhikkhus, |
‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’. |
‘an uninstructed worldling, pierced by the poisoned dart of sorrow, who only torments himself’. |
Puna caparaṁ, bhikkhave, assutavato puthujjanassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. |
Furthermore, bhikkhus, for the uninstructed worldling, what is subject to illness falls ill … what is subject to death dies … what is subject to decay decays … what is subject to destruction is destroyed. |
So nassanadhamme naṭṭhe na iti paṭisañcikkhati: |
When what is subject to destruction has been destroyed, he does not reflect thus: |
‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. |
‘It is not only for me that what is subject to destruction is destroyed; but for as many beings as there are, coming and going, passing away and being reborn, for all beings what is subject to destruction is destroyed. |
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. |
And if I, when what is subject to destruction has been destroyed, were to grieve, languish, lament, beat my breast and cry, and fall into delusion, my food would not be palatable, ugliness would overcome my body, my work would not be attended to, my enemies would be gladdened, and my friends would be saddened.’ |
So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
When what is subject to destruction has been destroyed, he grieves, languishes, laments, beats his breast and cries, and falls into delusion. |
Ayaṁ vuccati, bhikkhave: |
This one is called, bhikkhus, |
‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’. |
‘an uninstructed worldling, pierced by the poisoned dart of sorrow, who only torments himself’. |
Sutavato ca kho, bhikkhave, ariyasāvakassa jarādhammaṁ jīrati. |
But for the instructed noble-one's-disciple, bhikkhus, what is subject to aging ages. |
So jarādhamme jiṇṇe iti paṭisañcikkhati: |
When what is subject to aging has aged, he reflects thus: |
‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. |
‘It is not only for me that what is subject to aging ages; but for as many beings as there are, coming and going, passing away and being reborn, for all beings what is subject to aging ages. |
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. |
And if I, when what is subject to aging has aged, were to grieve, languish, lament, beat my breast and cry, and fall into delusion, my food would not be palatable, ugliness would overcome my body, my work would not be attended to, my enemies would be gladdened, and my friends would be saddened.’ |
So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
When what is subject to aging has aged, he does not grieve, does not languish, does not lament, does not beat his breast and cry, does not fall into delusion. |
Ayaṁ vuccati, bhikkhave: |
This one is called, bhikkhus, |
‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. |
‘an instructed noble-one's-disciple who has drawn out the poisoned dart of sorrow, with which the uninstructed worldling torments himself. |
Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’. |
Sorrowless, without the dart, the noble-one's-disciple brings himself to Nibbāna.’ |
Puna caparaṁ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. |
Furthermore, bhikkhus, for the instructed noble-one's-disciple, what is subject to illness falls ill … what is subject to death dies … what is subject to decay decays … what is subject to destruction is destroyed. |
So nassanadhamme naṭṭhe iti paṭisañcikkhati: |
When what is subject to destruction has been destroyed, he reflects thus: |
‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. |
‘It is not only for me that what is subject to destruction is destroyed; but for as many beings as there are, coming and going, passing away and being reborn, for all beings what is subject to destruction is destroyed. |
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. |
And if I, when what is subject to destruction has been destroyed, were to grieve, languish, lament, beat my breast and cry, and fall into delusion, my food would not be palatable, ugliness would overcome my body, my work would not be attended to, my enemies would be gladdened, and my friends would be saddened.’ |
So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
When what is subject to destruction has been destroyed, he does not grieve, does not languish, does not lament, does not beat his breast and cry, does not fall into delusion. |
Ayaṁ vuccati, bhikkhave: |
This one is called, bhikkhus, |
‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. |
‘an instructed noble-one's-disciple who has drawn out the poisoned dart of sorrow, with which the uninstructed worldling torments himself. |
Asoko visallo ariyasāvako attānaṁyeva parinibbāpetī’ti. |
Sorrowless, without the dart, the noble-one's-disciple brings himself to Nibbāna.’ |
Imāni kho, bhikkhave, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti. |
These, bhikkhus, are the five things that are unattainable by an ascetic or a brahmin, or by a deva, or by Māra, or by Brahmā, or by anyone in the world. |
Na socanāya paridevanāya, |
By grieving or lamenting, |
Atthodha labbhā api appakopi; |
no benefit, not even a little, is gained here; |
Socantamenaṁ dukhitaṁ viditvā, |
Seeing him grieving and sorrowful, |
Paccatthikā attamanā bhavanti. |
his adversaries become glad. |
Yato ca kho paṇḍito āpadāsu, |
But when the wise person in calamities |
Na vedhatī atthavinicchayaññū; |
does not waver, knowing how to discern the good; |
Paccatthikāssa dukhitā bhavanti, |
His adversaries become sorrowful, |
Disvā mukhaṁ avikāraṁ purāṇaṁ. |
seeing his face unchanged from before. |
Jappena mantena subhāsitena, |
By incantation, by mantra, by well-spoken words, |
Anuppadānena paveṇiyā vā; |
by making offerings, or by tradition; |
Yathā yathā yattha labhetha atthaṁ, |
In whatever way one might obtain a benefit, |
Tathā tathā tattha parakkameyya. |
in that very way one should strive. |
Sace pajāneyya alabbhaneyyo, |
If one should know, ‘This benefit is unattainable |
Mayāva aññena vā esa attho; |
by me or by another’; |
Asocamāno adhivāsayeyya, |
Not grieving, one should endure, thinking, |
Kammaṁ daḷhaṁ kinti karomi dānī”ti. |
‘The kamma is strong, what can I do now?’” |
Aṭṭhamaṁ. |
Eighth. |
50 - AN5.50 Nāradasutta |
50 - AN5.50 Discourse to Nārada |
Ekaṁ samayaṁ āyasmā nārado pāṭaliputte viharati kukkuṭārāme. |
On one occasion the venerable Nārada was dwelling at Pāṭaliputta in the Kukkuṭārāma. |
Tena kho pana samayena muṇḍassa rañño bhaddā devī kālaṅkatā hoti piyā manāpā. |
Now at that time, King Muṇḍa’s beloved and agreeable queen, Bhaddā, had passed away. |
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti— |
Because of Queen Bhaddā’s passing, who was beloved and agreeable, he neither bathed nor anointed himself, nor ate a meal, nor attended to his duties— |
rattindivaṁ bhaddāya deviyā sarīre ajjhomucchito. |
day and night he was obsessed with Queen Bhaddā’s body. |
Atha kho muṇḍo rājā piyakaṁ kosārakkhaṁ āmantesi: |
Then King Muṇḍa addressed Piyaka, the treasurer: |
“tena hi, samma piyaka, bhaddāya deviyā sarīraṁ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjatha, yathā mayaṁ bhaddāya deviyā sarīraṁ cirataraṁ passeyyāmā”ti. |
“Well then, my good Piyaka, place Queen Bhaddā’s body in an iron oil-trough and cover it with another iron trough, so that we may see Queen Bhaddā’s body for a longer time.” |
“Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhaddāya deviyā sarīraṁ āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujji. |
“Yes, Your Majesty,” Piyaka the treasurer replied to King Muṇḍa, and having placed Queen Bhaddā’s body in an iron oil-trough, he covered it with another iron trough. |
Atha kho piyakassa kosārakkhassa etadahosi: |
Then it occurred to Piyaka the treasurer: |
“imassa kho muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. |
“This King Muṇḍa’s beloved and agreeable queen, Bhaddā, has passed away. |
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti— |
Because of Queen Bhaddā’s passing, who was beloved and agreeable, he neither bathes nor anoints himself, nor eats a meal, nor attends to his duties— |
rattindivaṁ bhaddāya deviyā sarīre ajjhomucchito. |
day and night he is obsessed with Queen Bhaddā’s body. |
Kaṁ nu kho muṇḍo rājā samaṇaṁ vā brāhmaṇaṁ vā payirupāseyya, yassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti. |
What ascetic or brahmin might King Muṇḍa attend upon, by hearing whose Dhamma he might abandon the dart of sorrow?” |
Atha kho piyakassa kosārakkhassa etadahosi: |
Then it occurred to Piyaka the treasurer: |
“ayaṁ kho āyasmā nārado pāṭaliputte viharati kukkuṭārāme. |
“This venerable Nārada is dwelling at Pāṭaliputta in the Kukkuṭārāma. |
Taṁ kho panāyasmantaṁ nāradaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
And of that venerable Nārada, this good report has been spread: |
‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. |
‘He is wise, competent, intelligent, learned, a skilled speaker, of fine eloquence, mature and an arahant.’ |
Yannūna muṇḍo rājā āyasmantaṁ nāradaṁ payirupāseyya, appeva nāma muṇḍo rājā āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti. |
Why doesn’t King Muṇḍa attend upon the venerable Nārada? Perhaps by hearing the venerable Nārada’s Dhamma, King Muṇḍa might abandon the dart of sorrow.” |
Atha kho piyako kosārakkho yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṁ rājānaṁ etadavoca: |
Then Piyaka the treasurer approached King Muṇḍa; having approached, he said this to King Muṇḍa: |
“ayaṁ kho, deva, āyasmā nārado pāṭaliputte viharati kukkuṭārāme. |
“Your Majesty, this venerable Nārada is dwelling at Pāṭaliputta in the Kukkuṭārāma. |
Taṁ kho panāyasmantaṁ nāradaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
And of that venerable Nārada, this good report has been spread: |
‘paṇḍito viyatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca’. |
‘He is wise, competent, intelligent, learned, a skilled speaker, of fine eloquence, mature and an arahant.’ |
Yadi pana devo āyasmantaṁ nāradaṁ payirupāseyya, appeva nāma devo āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti. |
If Your Majesty were to attend upon the venerable Nārada, perhaps Your Majesty, by hearing the venerable Nārada’s Dhamma, might abandon the dart of sorrow.” |
“Tena hi, samma piyaka, āyasmantaṁ nāradaṁ paṭivedehi. |
“Then, my good Piyaka, inform the venerable Nārada. |
Kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ pubbe appaṭisaṁvidito upasaṅkamitabbaṁ maññeyyā”ti. |
How indeed could someone like me think it proper to approach an ascetic or brahmin dwelling in my realm without prior announcement?” |
“Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā yenāyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāradaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho piyako kosārakkho āyasmantaṁ nāradaṁ etadavoca: |
“Yes, Your Majesty,” Piyaka the treasurer replied to King Muṇḍa, and he went to the venerable Nārada; having approached and paid homage to the venerable Nārada, he sat down to one side. Seated to one side, Piyaka the treasurer said to the venerable Nārada: |
“Imassa, bhante, muṇḍassa rañño bhaddā devī kālaṅkatā piyā manāpā. |
“Venerable sir, this King Muṇḍa’s beloved and agreeable queen, Bhaddā, has passed away. |
So bhaddāya deviyā kālaṅkatāya piyāya manāpāya neva nhāyati na vilimpati na bhattaṁ bhuñjati na kammantaṁ payojeti— |
Because of Queen Bhaddā’s passing, who was beloved and agreeable, he neither bathes nor anoints himself, nor eats a meal, nor attends to his duties— |
rattindivaṁ bhaddāya deviyā sarīre ajjhomucchito. |
day and night he is obsessed with Queen Bhaddā’s body. |
Sādhu, bhante, āyasmā nārado muṇḍassa rañño tathā dhammaṁ desetu yathā muṇḍo rājā āyasmato nāradassa dhammaṁ sutvā sokasallaṁ pajaheyyā”ti. |
Good, venerable sir, may the venerable Nārada teach the Dhamma to King Muṇḍa in such a way that King Muṇḍa, having heard the venerable Nārada’s Dhamma, might abandon the dart of sorrow.” |
“Yassadāni, piyaka, muṇḍo rājā kālaṁ maññatī”ti. |
“Piyaka, let King Muṇḍa come at the time he deems fit.” |
Atha kho piyako kosārakkho uṭṭhāyāsanā āyasmantaṁ nāradaṁ abhivādetvā padakkhiṇaṁ katvā yena muṇḍo rājā tenupasaṅkami; upasaṅkamitvā muṇḍaṁ rājānaṁ etadavoca: |
Then Piyaka the treasurer, rising from his seat, paying homage to the venerable Nārada and circumambulating him, went to King Muṇḍa; having approached, he said to King Muṇḍa: |
“katāvakāso kho, deva, āyasmatā nāradena. |
“Permission has been granted, Your Majesty, by the venerable Nārada. |
Yassadāni devo kālaṁ maññatī”ti. |
Let Your Majesty now go at the time you deem fit.” |
“Tena hi, samma piyaka, bhadrāni bhadrāni yānāni yojāpehī”ti. |
“Then, my good Piyaka, have the fine chariots made ready.” |
“Evaṁ, devā”ti kho piyako kosārakkho muṇḍassa rañño paṭissutvā bhadrāni bhadrāni yānāni yojāpetvā muṇḍaṁ rājānaṁ etadavoca: |
“Yes, Your Majesty,” Piyaka the treasurer replied to King Muṇḍa, and having had the fine chariots made ready, he said to King Muṇḍa: |
“yuttāni kho te, deva, bhadrāni bhadrāni yānāni. |
“The fine chariots are yoked for you, Your Majesty. |
Yassadāni devo kālaṁ maññatī”ti. |
Let Your Majesty now go at the time you deem fit.” |
Atha kho muṇḍo rājā bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi yena kukkuṭārāmo tena pāyāsi mahaccā rājānubhāvena āyasmantaṁ nāradaṁ dassanāya. |
Then King Muṇḍa, mounting a fine chariot, set out with the fine chariots toward the Kukkuṭārāma with great royal pomp to see the venerable Nārada. |
Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova ārāmaṁ pāvisi. |
He went by chariot as far as the ground was passable for a chariot, then dismounted from the chariot and entered the park on foot. |
Atha kho muṇḍo rājā yena āyasmā nārado tenupasaṅkami; upasaṅkamitvā āyasmantaṁ nāradaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho muṇḍaṁ rājānaṁ āyasmā nārado etadavoca: |
Then King Muṇḍa approached the venerable Nārada; having approached and paid homage to the venerable Nārada, he sat down to one side. The venerable Nārada said this to King Muṇḍa seated to one side: |
“Pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. |
“There are, great king, these five things that are unattainable by an ascetic or a brahmin, or by a deva, or by Māra, or by Brahmā, or by anyone in the world. |
Katamāni pañca? |
What five? |
‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. |
‘May what is subject to aging not age’—this is an unattainable thing by an ascetic or a brahmin, or by a deva, or by Māra, or by Brahmā, or by anyone in the world. |
‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. |
‘May what is subject to illness not fall ill’ … ‘may what is subject to death not die’ … ‘may what is subject to decay not decay’ … ‘may what is subject to destruction not be destroyed’—this is an unattainable thing by an ascetic or a brahmin, or by a deva, or by Māra, or by Brahmā, or by anyone in the world. |
Assutavato, mahārāja, puthujjanassa jarādhammaṁ jīrati. |
For the uninstructed worldling, great king, what is subject to aging ages. |
So jarādhamme jiṇṇe na iti paṭisañcikkhati: |
When what is subject to aging has aged, he does not reflect thus: |
‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. |
‘It is not only for me that what is subject to aging ages; but for as many beings as there are, coming and going, passing away and being reborn, for all beings what is subject to aging ages. |
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. |
And if I, when what is subject to aging has aged, were to grieve, languish, lament, beat my breast and cry, and fall into delusion, my food would not be palatable, ugliness would overcome my body, my work would not be attended to, my enemies would be gladdened, and my friends would be saddened.’ |
So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
When what is subject to aging has aged, he grieves, languishes, laments, beats his breast and cries, and falls into delusion. |
Ayaṁ vuccati, mahārāja: |
This one is called, great king, |
‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’. |
‘an uninstructed worldling, pierced by the poisoned dart of sorrow, who only torments himself’. |
Puna caparaṁ, mahārāja, assutavato puthujjanassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. |
Furthermore, great king, for the uninstructed worldling, what is subject to illness falls ill … what is subject to death dies … what is subject to decay decays … what is subject to destruction is destroyed. |
So nassanadhamme naṭṭhe na iti paṭisañcikkhati: |
When what is subject to destruction has been destroyed, he does not reflect thus: |
‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. |
‘It is not only for me that what is subject to destruction is destroyed; but for as many beings as there are, coming and going, passing away and being reborn, for all beings what is subject to destruction is destroyed. |
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. |
And if I, when what is subject to destruction has been destroyed, were to grieve, languish, lament, beat my breast and cry, and fall into delusion, my food would not be palatable, ugliness would overcome my body, my work would not be attended to, my enemies would be gladdened, and my friends would be saddened.’ |
So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
When what is subject to destruction has been destroyed, he grieves, languishes, laments, beats his breast and cries, and falls into delusion. |
Ayaṁ vuccati, mahārāja: |
This one is called, great king, |
‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’. |
‘an uninstructed worldling, pierced by the poisoned dart of sorrow, who only torments himself’. |
Sutavato ca kho, mahārāja, ariyasāvakassa jarādhammaṁ jīrati. |
But for the instructed noble-one's-disciple, great king, what is subject to aging ages. |
So jarādhamme jiṇṇe iti paṭisañcikkhati: |
When what is subject to aging has aged, he reflects thus: |
‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. |
‘It is not only for me that what is subject to aging ages; but for as many beings as there are, coming and going, passing away and being reborn, for all beings what is subject to aging ages. |
Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. |
And if I, when what is subject to aging has aged, were to grieve, languish, lament, beat my breast and cry, and fall into delusion, my food would not be palatable, ugliness would overcome my body, my work would not be attended to, my enemies would be gladdened, and my friends would be saddened.’ |
So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
When what is subject to aging has aged, he does not grieve, does not languish, does not lament, does not beat his breast and cry, does not fall into delusion. |
Ayaṁ vuccati, mahārāja: |
This one is called, great king, |
‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. |
‘an instructed noble-one's-disciple who has drawn out the poisoned dart of sorrow, with which the uninstructed worldling torments himself. |
Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’. |
Sorrowless, without the dart, the noble-one's-disciple brings himself to Nibbāna.’ |
Puna caparaṁ, mahārāja, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. |
Furthermore, great king, for the instructed noble-one's-disciple, what is subject to illness falls ill … what is subject to death dies … what is subject to decay decays … what is subject to destruction is destroyed. |
So nassanadhamme naṭṭhe iti paṭisañcikkhati: |
When what is subject to destruction has been destroyed, he reflects thus: |
‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. |
‘It is not only for me that what is subject to destruction is destroyed; but for as many beings as there are, coming and going, passing away and being reborn, for all beings what is subject to destruction is destroyed. |
Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. |
And if I, when what is subject to destruction has been destroyed, were to grieve, languish, lament, beat my breast and cry, and fall into delusion, my food would not be palatable, ugliness would overcome my body, my work would not be attended to, my enemies would be gladdened, and my friends would be saddened.’ |
So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
When what is subject to destruction has been destroyed, he does not grieve, does not languish, does not lament, does not beat his breast and cry, does not fall into delusion. |
Ayaṁ vuccati, mahārāja: |
This one is called, great king, |
‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. |
‘an instructed noble-one's-disciple who has drawn out the poisoned dart of sorrow, with which the uninstructed worldling torments himself. |
Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’. |
Sorrowless, without the dart, the noble-one's-disciple brings himself to Nibbāna.’ |
Imāni kho, mahārāja, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti. |
These, great king, are the five things that are unattainable by an ascetic or a brahmin, or by a deva, or by Māra, or by Brahmā, or by anyone in the world. |
Na socanāya paridevanāya, |
By grieving or lamenting, |
Atthodha labbhā api appakopi; |
no benefit, not even a little, is gained here; |
Socantamenaṁ dukhitaṁ viditvā, |
Seeing him grieving and sorrowful, |
Paccatthikā attamanā bhavanti. |
his adversaries become glad. |
Yato ca kho paṇḍito āpadāsu, |
But when the wise person in calamities |
Na vedhatī atthavinicchayaññū; |
does not waver, knowing how to discern the good; |
Paccatthikāssa dukhitā bhavanti, |
His adversaries become sorrowful, |
Disvā mukhaṁ avikāraṁ purāṇaṁ. |
seeing his face unchanged from before. |
Jappena mantena subhāsitena, |
By incantation, by mantra, by well-spoken words, |
Anuppadānena paveṇiyā vā; |
by making offerings, or by tradition; |
Yathā yathā yattha labhetha atthaṁ, |
In whatever way one might obtain a benefit, |
Tathā tathā tattha parakkameyya. |
in that very way one should strive. |
Sace pajāneyya alabbhaneyyo, |
If one should know, ‘This benefit is unattainable |
Mayāva aññena vā esa attho; |
by me or by another’; |
Asocamāno adhivāsayeyya, |
Not grieving, one should endure, thinking, |
Kammaṁ daḷhaṁ kinti karomi dānī”ti. |
‘The kamma is strong, what can I do now?’” |
Evaṁ vutte, muṇḍo rājā āyasmantaṁ nāradaṁ etadavoca: |
When this was said, King Muṇḍa said this to the venerable Nārada: |
“ko nāmo ayaṁ, bhante, dhammapariyāyo”ti? |
“What is the name, venerable sir, of this exposition of the Dhamma?” |
“Sokasallaharaṇo nāma ayaṁ, mahārāja, dhammapariyāyo”ti. |
“The Removal of the Dart of Sorrow is the name of this exposition of the Dhamma, great king.” |
“Taggha, bhante, sokasallaharaṇo. |
“Truly, venerable sir, it is the Removal of the Dart of Sorrow. |
Imañhi me, bhante, dhammapariyāyaṁ sutvā sokasallaṁ pahīnan”ti. |
For having heard this exposition of the Dhamma, venerable sir, the dart of sorrow has been abandoned by me.” |
Atha kho muṇḍo rājā piyakaṁ kosārakkhaṁ āmantesi: |
Then King Muṇḍa addressed Piyaka, the treasurer: |
“tena hi, samma piyaka, bhaddāya deviyā sarīraṁ jhāpetha; thūpañcassā karotha. |
“Well then, my good Piyaka, have Queen Bhaddā’s body cremated; and build a stūpa for her. |
Ajjatagge dāni mayaṁ nhāyissāma ceva vilimpissāma bhattañca bhuñjissāma kammante ca payojessāmā”ti. |
From this day forth, we shall bathe and anoint ourselves, eat our meals, and attend to our duties.” |
Dasamaṁ. |
Tenth. |
Muṇḍarājavaggo pañcamo. |
The Chapter on King Muṇḍa, the fifth. |
Tassuddānaṁ |
The summary: |
Ādiyo sappuriso iṭṭhā, |
Proper Uses, a Good Person, Wished For, |
manāpadāyībhisandaṁ; |
Giver of the Agreeable, and Stream; |
Sampadā ca dhanaṁ ṭhānaṁ, |
Accomplishment and Wealth, Thing, |
kosalo nāradena cāti. |
Kosala, and with Nārada. |
Paṭhamo paṇṇāsako samatto. |
The First Fifty is completed. |
57 - AN5.57 Abhiṇhapaccavekkhitabbaṭhānasutta |
57 - AN5.57 Discourse on Things to be Frequently Reflected Upon |
“Pañcimāni, bhikkhave, ṭhānāni abhiṇhaṁ paccavekkhitabbāni itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
“Bhikkhus, there are these five things to be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
Katamāni pañca? |
What five? |
‘Jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
‘I am subject to aging, I have not gone beyond aging’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
‘Byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
‘I am subject to illness, I have not gone beyond illness’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
‘Maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
‘I am subject to death, I have not gone beyond death’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
‘Sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
‘There will be change and separation from all that is dear and agreeable to me’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
‘Kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo. |
‘I am the owner of my kamma, the heir to my kamma, born of my kamma, related to my kamma, with kamma as my refuge. |
Yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā— |
Whatever kamma I shall do—good or evil— |
tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
of that I will be the heir’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? |
And for what reason, bhikkhus, should ‘I am subject to aging, I have not gone beyond aging’ be frequently reflected upon by a woman or a man, by a householder or one who has gone forth? |
Atthi, bhikkhave, sattānaṁ yobbane yobbanamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. |
There is, bhikkhus, for beings an intoxication with youth in their youth, intoxicated by which they engage in misconduct by body, misconduct by speech, and misconduct by mind. |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo yobbane yobbanamado so sabbaso vā pahīyati tanu vā pana hoti. |
For one who frequently reflects on that fact, the intoxication with youth in youth is either completely abandoned or becomes attenuated. |
Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘jarādhammomhi, jaraṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
This, bhikkhus, is the reason why ‘I am subject to aging, I have not gone beyond aging’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? |
And for what reason, bhikkhus, should ‘I am subject to illness, I have not gone beyond illness’ be frequently reflected upon by a woman or a man, by a householder or one who has gone forth? |
Atthi, bhikkhave, sattānaṁ ārogye ārogyamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. |
There is, bhikkhus, for beings an intoxication with health in their health, intoxicated by which they engage in misconduct by body, misconduct by speech, and misconduct by mind. |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo ārogye ārogyamado so sabbaso vā pahīyati tanu vā pana hoti. |
For one who frequently reflects on that fact, the intoxication with health in health is either completely abandoned or becomes attenuated. |
Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘byādhidhammomhi, byādhiṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
This, bhikkhus, is the reason why ‘I am subject to illness, I have not gone beyond illness’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? |
And for what reason, bhikkhus, should ‘I am subject to death, I have not gone beyond death’ be frequently reflected upon by a woman or a man, by a householder or one who has gone forth? |
Atthi, bhikkhave, sattānaṁ jīvite jīvitamado, yena madena mattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. |
There is, bhikkhus, for beings an intoxication with life in their life, intoxicated by which they engage in misconduct by body, misconduct by speech, and misconduct by mind. |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo jīvite jīvitamado so sabbaso vā pahīyati tanu vā pana hoti. |
For one who frequently reflects on that fact, the intoxication with life in life is either completely abandoned or becomes attenuated. |
Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘maraṇadhammomhi, maraṇaṁ anatīto’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
This, bhikkhus, is the reason why ‘I am subject to death, I have not gone beyond death’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? |
And for what reason, bhikkhus, should ‘There will be change and separation from all that is dear and agreeable to me’ be frequently reflected upon by a woman or a man, by a householder or one who has gone forth? |
Atthi, bhikkhave, sattānaṁ piyesu manāpesu yo chandarāgo yena rāgena rattā kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti. |
There is, bhikkhus, for beings a lustful desire for what is dear and agreeable, impassioned by which they engage in misconduct by body, misconduct by speech, and misconduct by mind. |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato yo piyesu manāpesu chandarāgo so sabbaso vā pahīyati tanu vā pana hoti. |
For one who frequently reflects on that fact, the lustful desire for what is dear and agreeable is either completely abandoned or becomes attenuated. |
Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘sabbehi me piyehi manāpehi nānābhāvo vinābhāvo’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
This, bhikkhus, is the reason why ‘There will be change and separation from all that is dear and agreeable to me’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
Kiñca, bhikkhave, atthavasaṁ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi— |
And for what reason, bhikkhus, should ‘I am the owner of my kamma, the heir to my kamma, born of my kamma, related to my kamma, with kamma as my refuge. Whatever kamma I shall do— |
kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā? |
good or evil—of that I will be the heir’ be frequently reflected upon by a woman or a man, by a householder or one who has gone forth? |
Atthi, bhikkhave, sattānaṁ kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ. |
There is, bhikkhus, for beings misconduct of body, misconduct of speech, and misconduct of mind. |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato sabbaso vā duccaritaṁ pahīyati tanu vā pana hoti. |
For one who frequently reflects on that fact, misconduct is either completely abandoned or becomes attenuated. |
Idaṁ kho, bhikkhave, atthavasaṁ paṭicca ‘kammassakomhi, kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi— |
This, bhikkhus, is the reason why ‘I am the owner of my kamma, the heir to my kamma, born of my kamma, related to my kamma, with kamma as my refuge. Whatever kamma I shall do— |
kalyāṇaṁ vā pāpakaṁ vā— |
good or evil— |
tassa dāyādo bhavissāmī’ti abhiṇhaṁ paccavekkhitabbaṁ itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā. |
of that I will be the heir’ should be frequently reflected upon by a woman or a man, by a householder or one who has gone forth. |
Sa kho so, bhikkhave, ariyasāvako iti paṭisañcikkhati: |
That noble-one's-disciple, bhikkhus, reflects thus: |
‘na kho ahaññeveko jarādhammo jaraṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā jarādhammā jaraṁ anatītā’ti. |
‘It is not only I who am subject to aging, who have not gone beyond aging; but for as many beings as there are, coming and going, passing away and being reborn, all beings are subject to aging, have not gone beyond aging.’ |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. |
As he frequently reflects on this fact, the path is generated. |
So taṁ maggaṁ āsevati bhāveti bahulīkaroti. |
He cultivates that path, develops it, and makes much of it. |
Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti anusayā byantīhonti. |
As he cultivates, develops, and makes much of that path, the fetters are completely abandoned, the underlying tendencies are eliminated. |
‘Na kho ahaññeveko byādhidhammo byādhiṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā byādhidhammā byādhiṁ anatītā’ti. |
‘It is not only I who am subject to illness, who have not gone beyond illness; but for as many beings as there are, coming and going, passing away and being reborn, all beings are subject to illness, have not gone beyond illness.’ |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. |
As he frequently reflects on this fact, the path is generated. |
So taṁ maggaṁ āsevati bhāveti bahulīkaroti. |
He cultivates that path, develops it, and makes much of it. |
Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti. |
As he cultivates, develops, and makes much of that path, the fetters are completely abandoned, the underlying tendencies are eliminated. |
‘Na kho ahaññeveko maraṇadhammo maraṇaṁ anatīto, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā maraṇadhammā maraṇaṁ anatītā’ti. |
‘It is not only I who am subject to death, who have not gone beyond death; but for as many beings as there are, coming and going, passing away and being reborn, all beings are subject to death, have not gone beyond death.’ |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. |
As he frequently reflects on this fact, the path is generated. |
So taṁ maggaṁ āsevati bhāveti bahulīkaroti. |
He cultivates that path, develops it, and makes much of it. |
Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti. |
As he cultivates, develops, and makes much of that path, the fetters are completely abandoned, the underlying tendencies are eliminated. |
‘Na kho mayhevekassa sabbehi piyehi manāpehi nānābhāvo vinābhāvo, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ piyehi manāpehi nānābhāvo vinābhāvo’ti. |
‘It is not only for me that there is change and separation from all that is dear and agreeable; but for as many beings as there are, coming and going, passing away and being reborn, for all beings there is change and separation from what is dear and agreeable.’ |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. |
As he frequently reflects on this fact, the path is generated. |
So taṁ maggaṁ āsevati bhāveti bahulīkaroti. |
He cultivates that path, develops it, and makes much of it. |
Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhonti. |
As he cultivates, develops, and makes much of that path, the fetters are completely abandoned, the underlying tendencies are eliminated. |
‘Na kho ahaññeveko kammassako kammadāyādo kammayoni kammabandhu kammapaṭisaraṇo, yaṁ kammaṁ karissāmi—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādo bhavissāmi; |
‘It is not only I who am the owner of my kamma, the heir to my kamma, born of my kamma, related to my kamma, with kamma as my refuge. Whatever kamma I shall do—good or evil—of that I will be the heir; |
atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbe sattā kammassakā kammadāyādā kammayoni kammabandhu kammapaṭisaraṇā, yaṁ kammaṁ karissanti—kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavissantī’ti. |
but for as many beings as there are, coming and going, passing away and being reborn, all beings are owners of their kamma, heirs to their kamma, born of their kamma, related to their kamma, with kamma as their refuge. Whatever kamma they shall do—good or evil—of that they will be the heirs.’ |
Tassa taṁ ṭhānaṁ abhiṇhaṁ paccavekkhato maggo sañjāyati. |
As he frequently reflects on this fact, the path is generated. |
So taṁ maggaṁ āsevati bhāveti bahulīkaroti. |
He cultivates that path, develops it, and makes much of it. |
Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni sabbaso pahīyanti, anusayā byantīhontīti. |
As he cultivates, develops, and makes much of that path, the fetters are completely abandoned, the underlying tendencies are eliminated. |
Byādhidhammā jarādhammā, |
Subject to sickness, subject to old age, |
atho maraṇadhammino; |
and also subject to death; |
Yathā dhammā tathā sattā, |
As their nature is, so beings are, |
jigucchanti puthujjanā. |
and worldlings are disgusted by it. |
Ahañce taṁ jiguccheyyaṁ, |
If I were to be disgusted |
evaṁ dhammesu pāṇisu; |
by beings of such a nature; |
Na metaṁ patirūpassa, |
It would not be fitting for me, |
mama evaṁ vihārino. |
living thus as I am. |
Sohaṁ evaṁ viharanto, |
As I was dwelling thus, |
ñatvā dhammaṁ nirūpadhiṁ; |
having known the Dhamma without acquisitions; |
Ārogye yobbanasmiñca, |
The intoxications of health, of youth, |
jīvitasmiñca ye madā. |
and of life. |
Sabbe made abhibhosmi, |
I have overcome all intoxications, |
Nekkhammaṁ daṭṭhu khemato; |
having seen security in renunciation; |
Tassa me ahu ussāho, |
For me, there was ardor, |
Nibbānaṁ abhipassato. |
as I gazed upon Nibbāna. |
Nāhaṁ bhabbo etarahi, |
I am now unable |
Kāmāni paṭisevituṁ; |
to indulge in sensual pleasures; |
Anivatti bhavissāmi, |
I shall not turn back, |
Brahmacariyaparāyaṇo”ti. |
intent upon the holy life.” |
Sattamaṁ. |
Seventh. |
58 - AN5.58 Licchavikumārakasutta |
58 - AN5.58 Discourse to the Licchavi Youths |
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Hall with the Peaked Roof. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. |
Then, in the morning, the Blessed One dressed, took his bowl and robe, and entered Vesālī for alms. |
Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. |
Having walked for alms in Vesālī, after the meal, on his return from the alms round, he plunged into the Great Wood and sat down at the foot of a certain tree for the day’s abiding. |
Tena kho pana samayena sambahulā licchavikumārakā sajjāni dhanūni ādāya kukkurasaṅghaparivutā mahāvane anucaṅkamamānā anuvicaramānā addasu bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ; |
Now at that time, a number of Licchavi youths, taking their strung bows and surrounded by a pack of dogs, while walking and wandering in the Great Wood, saw the Blessed One sitting at the foot of a certain tree; |
disvāna sajjāni dhanūni nikkhipitvā kukkurasaṅghaṁ ekamantaṁ uyyojetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṁ payirupāsanti. |
having seen him, they laid down their strung bows, sent the pack of dogs to one side, and approached the Blessed One; having approached and paid homage to the Blessed One, they stood silently, with hands joined in reverence, attending on the Blessed One. |
Tena kho pana samayena mahānāmo licchavi mahāvane jaṅghāvihāraṁ anucaṅkamamāno addasa te licchavikumārake tuṇhībhūte tuṇhībhūte pañjalike bhagavantaṁ payirupāsante; |
Now at that time, Mahānāma the Licchavi, while taking a walk in the Great Wood, saw those Licchavi youths standing silently, with hands joined in reverence, attending on the Blessed One; |
disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having seen them, he approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. |
Ekamantaṁ nisinno kho mahānāmo licchavi udānaṁ udānesi: |
Seated to one side, Mahānāma the Licchavi uttered this inspired utterance: |
“bhavissanti vajjī, bhavissanti vajjī”ti. |
“The Vajjis will prosper, the Vajjis will prosper!” |
“Kiṁ pana tvaṁ, mahānāma, evaṁ vadesi: |
“But why, Mahānāma, do you say this: |
‘bhavissanti vajjī, bhavissanti vajjī’”ti? |
‘The Vajjis will prosper, the Vajjis will prosper!’?” |
“Ime, bhante, licchavikumārakā caṇḍā pharusā apānubhā. |
“Venerable sir, these Licchavi youths are fierce, rough, and without respect. |
Yānipi tāni kulesu paheṇakāni pahīyanti, ucchūti vā badarāti vā pūvāti vā modakāti vā saṅkulikāti vā, tāni vilumpitvā vilumpitvā khādanti; |
Whatever gifts are sent among families, whether sugarcane or jujubes or cakes or sweets or savories, they plunder them and eat them; |
kulitthīnampi kulakumārīnampi pacchāliyaṁ khipanti. |
and they throw dirt on the backs of the women and girls of good families. |
Te dānime tuṇhībhūtā tuṇhībhūtā pañjalikā bhagavantaṁ payirupāsantī”ti. |
And now they stand silently, with hands joined in reverence, attending on the Blessed One.” |
“Yassa kassaci, mahānāma, kulaputtassa pañca dhammā saṁvijjanti— |
“For any clansman, Mahānāma, in whom five qualities are found— |
yadi vā rañño khattiyassa muddhāvasittassa, yadi vā raṭṭhikassa pettanikassa, yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṁ kārenti, vuddhiyeva pāṭikaṅkhā, no parihāni. |
whether he be an anointed khattiya king, or a governor of a country or province, or a general of an army, or a village headman, or a leader of a corporation, or those who exercise individual authority in families—only growth is to be expected, not decline. |
Katame pañca? |
What five? |
Idha, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi mātāpitaro sakkaroti garuṁ karoti māneti pūjeti. |
Here, Mahānāma, a clansman, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, honors, respects, esteems, and worships his parents. |
Tamenaṁ mātāpitaro sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti: |
Then his parents, being honored, respected, esteemed, and worshipped, have compassion on him with a kind heart: |
‘ciraṁ jīva, dīghamāyuṁ pālehī’ti. |
‘Live long, maintain a long life!’ |
Mātāpitānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni. |
For a clansman who is shown compassion by his parents, Mahānāma, only growth is to be expected, not decline. |
Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi puttadāradāsakammakaraporise sakkaroti garuṁ karoti māneti pūjeti. |
Furthermore, Mahānāma, a clansman, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, honors, respects, esteems, and worships his wife and children, his slaves, workers, and servants. |
Tamenaṁ puttadāradāsakammakaraporisā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti: |
Then his wife and children, slaves, workers, and servants, being honored, respected, esteemed, and worshipped, have compassion on him with a kind heart: |
‘ciraṁ jīva, dīghamāyuṁ pālehī’ti. |
‘Live long, maintain a long life!’ |
Puttadāradāsakammakaraporisānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni. |
For a clansman who is shown compassion by his wife and children, slaves, workers, and servants, Mahānāma, only growth is to be expected, not decline. |
Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi khettakammantasāmantasabyohāre sakkaroti garuṁ karoti māneti pūjeti. |
Furthermore, Mahānāma, a clansman, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, honors, respects, esteems, and worships his neighbors and business associates in his fields and work. |
Tamenaṁ khettakammantasāmantasabyohārā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti: |
Then his neighbors and business associates in his fields and work, being honored, respected, esteemed, and worshipped, have compassion on him with a kind heart: |
‘ciraṁ jīva, dīghamāyuṁ pālehī’ti. |
‘Live long, maintain a long life!’ |
Khettakammantasāmantasabyohārānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni. |
For a clansman who is shown compassion by his neighbors and business associates in his fields and work, Mahānāma, only growth is to be expected, not decline. |
Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yāvatā balipaṭiggāhikā devatā sakkaroti garuṁ karoti māneti pūjeti. |
Furthermore, Mahānāma, a clansman, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, honors, respects, esteems, and worships the deities who receive offerings. |
Tamenaṁ balipaṭiggāhikā devatā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti: |
Then the deities who receive offerings, being honored, respected, esteemed, and worshipped, have compassion on him with a kind heart: |
‘ciraṁ jīva, dīghamāyuṁ pālehī’ti. |
‘Live long, maintain a long life!’ |
devatānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni. |
For a clansman who is shown compassion by the deities, Mahānāma, only growth is to be expected, not decline. |
Puna caparaṁ, mahānāma, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi samaṇabrāhmaṇe sakkaroti garuṁ karoti māneti pūjeti. |
Furthermore, Mahānāma, a clansman, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously obtained, honors, respects, esteems, and worships ascetics and brahmins. |
Tamenaṁ samaṇabrāhmaṇā sakkatā garukatā mānitā pūjitā kalyāṇena manasā anukampanti: |
Then the ascetics and brahmins, being honored, respected, esteemed, and worshipped, have compassion on him with a kind heart: |
‘ciraṁ jīva, dīghamāyuṁ pālehī’ti. |
‘Live long, maintain a long life!’ |
Samaṇabrāhmaṇānukampitassa, mahānāma, kulaputtassa vuddhiyeva pāṭikaṅkhā, no parihāni. |
For a clansman who is shown compassion by ascetics and brahmins, Mahānāma, only growth is to be expected, not decline. |
Yassa kassaci, mahānāma, kulaputtassa ime pañca dhammā saṁvijjanti— |
For any clansman, Mahānāma, in whom these five qualities are found— |
yadi vā rañño khattiyassa muddhābhisittassa, yadi vā raṭṭhikassa pettanikassa, yadi vā senāya senāpatikassa, yadi vā gāmagāmaṇikassa, yadi vā pūgagāmaṇikassa, ye vā pana kulesu paccekādhipaccaṁ kārenti, vuddhiyeva pāṭikaṅkhā, no parihānīti. |
whether he be an anointed khattiya king, or a governor of a country or province, or a general of an army, or a village headman, or a leader of a corporation, or those who exercise individual authority in families—only growth is to be expected, not decline. |
Mātāpitukiccakaro, |
Doing his duty to his parents, |
puttadārahito sadā; |
always benevolent to his wife and children; |
Antojanassa atthāya, |
For the welfare of his dependents, |
ye cassa anujīvino. |
and those who live under his care. |
Ubhinnañceva atthāya, |
For the welfare of both, |
Vadaññū hoti sīlavā; |
he is generous and virtuous; |
Ñātīnaṁ pubbapetānaṁ, |
For his relatives and ancestors, |
Diṭṭhe dhamme ca jīvataṁ. |
and for the living in this visible world. |
Samaṇānaṁ brāhmaṇānaṁ, |
To ascetics and brahmins, |
devatānañca paṇḍito; |
and to the deities, the wise one; |
Vittisañjanano hoti, |
He generates wealth, |
dhammena gharamāvasaṁ. |
while living the household life according to the Dhamma. |
So karitvāna kalyāṇaṁ, |
Having done good, |
pujjo hoti pasaṁsiyo; |
he is worthy of honor and praise; |
Idheva naṁ pasaṁsanti, |
They praise him here, |
pecca sagge pamodatī”ti. |
and after death he rejoices in heaven.” |
Aṭṭhamaṁ. |
Eighth. |
75 - AN5.75 Paṭhamayodhājīvasutta |
75 - AN5.75 First Discourse on a Warrior |
“Pañcime, bhikkhave, yodhājīvā santo saṁvijjamānā lokasmiṁ. |
“Bhikkhus, these five types of warriors are found existing in the world. |
Katame pañca? |
What five? |
Idha, bhikkhave, ekacco yodhājīvo rajaggaññeva disvā saṁsīdati visīdati na santhambhati na sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a certain warrior, just on seeing the cloud of dust, falters, sinks down, does not hold firm, and is unable to enter the battle. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, paṭhamo yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the first type of warrior found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ; |
Furthermore, bhikkhus, a certain warrior endures the cloud of dust; |
api ca kho dhajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ. |
but just on seeing the top of the banner, he falters, sinks down, does not hold firm, and is unable to enter the battle. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, dutiyo yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the second type of warrior found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ sahati dhajaggaṁ; |
Furthermore, bhikkhus, a certain warrior endures the cloud of dust, endures the top of the banner; |
api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ. |
but just on hearing the clamor, he falters, sinks down, does not hold firm, and is unable to enter the battle. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, tatiyo yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the third type of warrior found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ; |
Furthermore, bhikkhus, a certain warrior endures the cloud of dust, endures the top of the banner, endures the clamor; |
api ca kho sampahāre haññati byāpajjati. |
but he is struck and wounded in the clash. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, catuttho yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the fourth type of warrior found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ. |
Furthermore, bhikkhus, a certain warrior endures the cloud of dust, endures the top of the banner, endures the clamor, endures the clash. |
So taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati. |
Having conquered that battle, victorious in battle, he occupies that very battlefield. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, pañcamo yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the fifth type of warrior found existing in the world. |
Ime kho, bhikkhave, pañca yodhājīvā santo saṁvijjamānā lokasmiṁ. |
These, bhikkhus, are the five types of warriors found existing in the world. |
Evamevaṁ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsu. |
In the same way, bhikkhus, these five types of persons comparable to warriors are found existing among the bhikkhus. |
Katame pañca? |
What five? |
Idha, bhikkhave, bhikkhu rajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. |
Here, bhikkhus, a bhikkhu, just on seeing the cloud of dust, falters, sinks down, does not hold firm, and is unable to continue the holy life. |
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. |
Having declared his weakness in the training, he renounces the training and returns to the lower life. |
Kimassa rajaggasmiṁ? |
What is the cloud of dust for him? |
Idha, bhikkhave, bhikkhu suṇāti: |
Here, bhikkhus, a bhikkhu hears: |
‘amukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti. |
‘In such and such a village or town, there is a woman or a girl who is beautiful, good-looking, lovely, endowed with the highest beauty of complexion.’ |
So taṁ sutvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. |
Having heard that, he falters, sinks down, does not hold firm, and is unable to continue the holy life. |
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. |
Having declared his weakness in the training, he renounces the training and returns to the lower life. |
Idamassa rajaggasmiṁ. |
This is the cloud of dust for him. |
Seyyathāpi so, bhikkhave, yodhājīvo rajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ; |
Just as that warrior, bhikkhus, just on seeing the cloud of dust, falters, sinks down, does not hold firm, and is unable to enter the battle; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to him. |
Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the first type of person comparable to a warrior found existing among the bhikkhus. |
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ; |
Furthermore, bhikkhus, a bhikkhu endures the cloud of dust; |
api ca kho dhajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. |
but just on seeing the top of the banner, he falters, sinks down, does not hold firm, and is unable to continue the holy life. |
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. |
Having declared his weakness in the training, he renounces the training and returns to the lower life. |
Kimassa dhajaggasmiṁ? |
What is the top of the banner for him? |
Idha, bhikkhave, bhikkhu na heva kho suṇāti: |
Here, bhikkhus, he does not indeed hear: |
‘amukasmiṁ nāma gāme vā nigame vā itthī vā kumārī vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’ti; |
‘In such and such a village or town, there is a woman or a girl who is beautiful, good-looking, lovely, endowed with the highest beauty of complexion’; |
api ca kho sāmaṁ passati itthiṁ vā kumāriṁ vā abhirūpaṁ dassanīyaṁ pāsādikaṁ paramāya vaṇṇapokkharatāya samannāgataṁ. |
but he himself sees a woman or a girl who is beautiful, good-looking, lovely, endowed with the highest beauty of complexion. |
So taṁ disvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. |
Having seen her, he falters, sinks down, does not hold firm, and is unable to continue the holy life. |
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. |
Having declared his weakness in the training, he renounces the training and returns to the lower life. |
Idamassa dhajaggasmiṁ. |
This is the top of the banner for him. |
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ; |
Just as that warrior, bhikkhus, endures the cloud of dust; |
api ca kho dhajaggaññeva disvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ; |
but just on seeing the top of the banner, falters, sinks down, does not hold firm, and is unable to enter the battle; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to him. |
Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the second type of person comparable to a warrior found existing among the bhikkhus. |
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ; |
Furthermore, bhikkhus, a bhikkhu endures the cloud of dust, endures the top of the banner; |
api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. |
but just on hearing the clamor, he falters, sinks down, does not hold firm, and is unable to continue the holy life. |
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. |
Having declared his weakness in the training, he renounces the training and returns to the lower life. |
Kimassa ussāraṇāya? |
What is the clamor for him? |
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā ūhasati ullapati ujjagghati uppaṇḍeti. |
Here, bhikkhus, a woman approaches a bhikkhu who has gone to the forest, or to the root of a tree, or to an empty hut, and she teases him, flirts with him, jests with him, and plays with him. |
So mātugāmena ūhasiyamāno ullapiyamāno ujjagghiyamāno uppaṇḍiyamāno saṁsīdati visīdati, na santhambhati, na sakkoti brahmacariyaṁ sandhāretuṁ. |
Being teased, flirted with, jested with, and played with by the woman, he falters, sinks down, does not hold firm, and is unable to continue the holy life. |
Sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. |
Having declared his weakness in the training, he renounces the training and returns to the lower life. |
Idamassa ussāraṇāya. |
This is the clamor for him. |
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ; |
Just as that warrior, bhikkhus, endures the cloud of dust, endures the top of the banner; |
api ca kho ussāraṇaññeva sutvā saṁsīdati visīdati, na santhambhati, na sakkoti saṅgāmaṁ otarituṁ; |
but just on hearing the clamor, falters, sinks down, does not hold firm, and is unable to enter the battle; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to him. |
Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the third type of person comparable to a warrior found existing among the bhikkhus. |
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ; |
Furthermore, bhikkhus, a bhikkhu endures the cloud of dust, endures the top of the banner, endures the clamor; |
api ca kho sampahāre haññati byāpajjati. |
but he is struck and wounded in the clash. |
Kimassa sampahārasmiṁ? |
What is the clash for him? |
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. |
Here, bhikkhus, a woman approaches a bhikkhu who has gone to the forest, or to the root of a tree, or to an empty hut, and she sits down close to him, lies down close to him, and lies on top of him. |
So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭisevati. |
Being sat close to, lain close to, and lain on top of by the woman, without renouncing the training, without declaring his weakness, he engages in sexual intercourse. |
Idamassa sampahārasmiṁ. |
This is the clash for him. |
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, api ca kho sampahāre haññati byāpajjati; |
Just as that warrior, bhikkhus, endures the cloud of dust, endures the top of the banner, endures the clamor, but is struck and wounded in the clash; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to him. |
Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the fourth type of person comparable to a warrior found existing among the bhikkhus. |
Puna caparaṁ, bhikkhave, bhikkhu sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati. |
Furthermore, bhikkhus, a bhikkhu endures the cloud of dust, endures the top of the banner, endures the clamor, endures the clash; having conquered that battle, victorious in battle, he occupies that very battlefield. |
Kimassa saṅgāmavijayasmiṁ? |
What is the victory in battle for him? |
Idha, bhikkhave, bhikkhuṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā mātugāmo upasaṅkamitvā abhinisīdati abhinipajjati ajjhottharati. |
Here, bhikkhus, a woman approaches a bhikkhu who has gone to the forest, or to the root of a tree, or to an empty hut, and she sits down close to him, lies down close to him, and lies on top of him. |
So mātugāmena abhinisīdiyamāno abhinipajjiyamāno ajjhotthariyamāno viniveṭhetvā vinimocetvā yena kāmaṁ pakkamati. |
Being sat close to, lain close to, and lain on top of by the woman, he disengages himself, frees himself, and goes wherever he pleases. |
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
He resorts to a secluded dwelling: the forest, the root of a tree, a mountain, a ravine, a mountain cave, a cemetery, a forest grove, the open air, a heap of straw. |
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
Having gone to the forest, or to the root of a tree, or to an empty hut, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness in front of him. |
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; |
Having abandoned covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness; |
byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti; |
having abandoned ill will and hatred, he dwells with a mind of no ill will, compassionate for the welfare of all living beings; he purifies his mind from ill will and hatred; |
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; |
having abandoned sloth and torpor, he dwells free from sloth and torpor, percipient of light, mindful and clearly comprehending; he purifies his mind from sloth and torpor; |
uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; |
having abandoned restlessness and remorse, he dwells unagitated, with a mind inwardly pacified; he purifies his mind from restlessness and remorse; |
vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. |
having abandoned doubt, he dwells having crossed over doubt, without perplexity about wholesome states; he purifies his mind from doubt. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe |
Having abandoned these five hindrances, the defilements of the mind that weaken wisdom, |
vivicceva kāmehi …pe… |
quite secluded from sensual pleasures… |
catutthaṁ jhānaṁ upasampajja viharati. |
he enters and abides in the fourth jhana. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti, |
He understands as it really is: ‘This is suffering’; he understands as it really is: ‘This is the origin of suffering’; he understands as it really is: ‘This is the cessation of suffering’; he understands as it really is: ‘This is the way leading to the cessation of suffering.’ |
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
He understands as it really is: ‘These are the taints’; he understands as it really is: ‘This is the origin of the taints’; he understands as it really is: ‘This is the cessation of the taints’; he understands as it really is: ‘This is the way leading to the cessation of the taints.’ |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, |
Knowing thus, seeing thus, his mind is liberated from the taint of sensuality, his mind is liberated from the taint of existence, his mind is liberated from the taint of ignorance. |
vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
When it is liberated, there is the knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Idamassa saṅgāmavijayasmiṁ. |
This is the victory in battle for him. |
Seyyathāpi so, bhikkhave, yodhājīvo sahati rajaggaṁ, sahati dhajaggaṁ, sahati ussāraṇaṁ, sahati sampahāraṁ, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati; |
Just as that warrior, bhikkhus, endures the cloud of dust, endures the top of the banner, endures the clamor, endures the clash, and having conquered that battle, victorious in battle, he occupies that very battlefield; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to him. |
Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the fifth type of person comparable to a warrior found existing among the bhikkhus. |
Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsū”ti. |
These, bhikkhus, are the five types of persons comparable to warriors found existing among the bhikkhus.” |
Pañcamaṁ. |
Fifth. |
76 - AN5.76 Dutiyayodhājīvasutta |
76 - AN5.76 Second Discourse on a Warrior |
“Pañcime, bhikkhave, yodhājīvā santo saṁvijjamānā lokasmiṁ. |
“Bhikkhus, these five types of warriors are found existing in the world. |
Katame pañca? |
What five? |
Idha, bhikkhave, ekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. |
Here, bhikkhus, a certain warrior, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle. |
So tasmiṁ saṅgāme ussahati vāyamati. |
In that battle he strives and exerts himself. |
Tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti. |
While he is striving and exerting himself, his opponents strike him down and finish him off. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, paṭhamo yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the first type of warrior found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. |
Furthermore, bhikkhus, a certain warrior, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle. |
So tasmiṁ saṅgāme ussahati vāyamati. |
In that battle he strives and exerts himself. |
Tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; |
While he is striving and exerting himself, his opponents wound him, and they carry him away; |
apanetvā ñātakānaṁ nenti. |
they take him to his relatives. |
So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṁ karoti. |
While being carried by his relatives, before he reaches his relatives, he dies on the way. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, dutiyo yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the second type of warrior found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. |
Furthermore, bhikkhus, a certain warrior, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle. |
So tasmiṁ saṅgāme ussahati vāyamati. |
In that battle he strives and exerts himself. |
Tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; |
While he is striving and exerting himself, his opponents wound him, and they carry him away; |
apanetvā ñātakānaṁ nenti. |
they take him to his relatives. |
Tamenaṁ ñātakā upaṭṭhahanti paricaranti. |
His relatives attend to him and nurse him. |
So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṁ karoti. |
While being attended to and nursed by his relatives, he dies from that very affliction. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, tatiyo yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the third type of warrior found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. |
Furthermore, bhikkhus, a certain warrior, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle. |
So tasmiṁ saṅgāme ussahati vāyamati. |
In that battle he strives and exerts himself. |
Tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; |
While he is striving and exerting himself, his opponents wound him, and they carry him away; |
apanetvā ñātakānaṁ nenti. |
they take him to his relatives. |
Tamenaṁ ñātakā upaṭṭhahanti paricaranti. |
His relatives attend to him and nurse him. |
So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā. |
While being attended to and nursed by his relatives, he recovers from that affliction. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, catuttho yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the fourth type of warrior found existing in the world. |
Puna caparaṁ, bhikkhave, idhekacco yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati. |
Furthermore, bhikkhus, a certain warrior, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle. |
So taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati. |
Having conquered that battle, victorious in battle, he occupies that very battlefield. |
Evarūpopi, bhikkhave, idhekacco yodhājīvo hoti. |
Of such a kind, bhikkhus, is a certain warrior here. |
Ayaṁ, bhikkhave, pañcamo yodhājīvo santo saṁvijjamāno lokasmiṁ. |
This, bhikkhus, is the fifth type of warrior found existing in the world. |
Ime kho, bhikkhave, pañca yodhājīvā santo saṁvijjamānā lokasmiṁ. |
These, bhikkhus, are the five types of warriors found existing in the world. |
Evamevaṁ kho, bhikkhave, pañcime yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsu. |
In the same way, bhikkhus, these five types of persons comparable to warriors are found existing among the bhikkhus. |
Katame pañca? |
What five? |
Idha, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. |
Here, bhikkhus, a bhikkhu dwells depending on a certain village or town. |
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. |
In the morning, he dresses, and taking his bowl and robe, enters that same village or town for alms, with his body unguarded, with his speech unguarded, with his mind unguarded, with mindfulness unestablished, with his faculties unrestrained. |
So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. |
There he sees a woman improperly dressed or improperly clad. |
Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. |
Upon seeing that woman improperly dressed or improperly clad, lust assails his mind. |
So rāgānuddhaṁsitena cittena sikkhaṁ apaccakkhāya dubbalyaṁ anāvikatvā methunaṁ dhammaṁ paṭisevati. |
With his mind assailed by lust, without renouncing the training, without declaring his weakness, he engages in sexual intercourse. |
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare hananti pariyāpādenti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Just as that warrior, bhikkhus, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle, in that battle he strives and exerts himself, and while he is striving and exerting himself, his opponents strike him down and finish him off; I say, bhikkhus, that this person is comparable to him. Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, paṭhamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the first type of person comparable to a warrior found existing among the bhikkhus. |
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. |
Furthermore, bhikkhus, a bhikkhu dwells depending on a certain village or town. |
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. |
In the morning, he dresses, and taking his bowl and robe, enters that same village or town for alms, with his body unguarded, with his speech unguarded, with his mind unguarded, with mindfulness unestablished, with his faculties unrestrained. |
So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. |
There he sees a woman improperly dressed or improperly clad. |
Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. |
Upon seeing that woman improperly dressed or improperly clad, lust assails his mind. |
So rāgānuddhaṁsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. |
With his mind assailed by lust, he is tormented in body and tormented in mind. |
Tassa evaṁ hoti: |
It occurs to him: |
‘yannūnāhaṁ ārāmaṁ gantvā bhikkhūnaṁ āroceyyaṁ— |
‘Why don’t I go to the monastery and inform the bhikkhus— |
rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ; |
“I am overcome by lust, friends, possessed by lust, I am unable to continue the holy life; |
sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. |
having declared my weakness in the training, I will renounce the training and return to the lower life.”’ |
So ārāmaṁ gacchanto appatvāva ārāmaṁ antarāmagge sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. |
As he is going to the monastery, before he reaches the monastery, on the way he declares his weakness in the training, renounces the training, and returns to the lower life. |
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti. So ñātakehi nīyamāno appatvāva ñātake antarāmagge kālaṁ karoti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Just as that warrior, bhikkhus, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle, in that battle he strives and exerts himself, and while he is striving and exerting himself, his opponents wound him, and they carry him away; they take him to his relatives. While being carried by his relatives, before he reaches his relatives, he dies on the way; I say, bhikkhus, that this person is comparable to him. Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, dutiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the second type of person comparable to a warrior found existing among the bhikkhus. |
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. |
Furthermore, bhikkhus, a bhikkhu dwells depending on a certain village or town. |
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. |
In the morning, he dresses, and taking his bowl and robe, enters that same village or town for alms, with his body unguarded, with his speech unguarded, with his mind unguarded, with mindfulness unestablished, with his faculties unrestrained. |
So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. |
There he sees a woman improperly dressed or improperly clad. |
Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. |
Upon seeing that woman improperly dressed or improperly clad, lust assails his mind. |
So rāgānuddhaṁsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. |
With his mind assailed by lust, he is tormented in body and tormented in mind. |
Tassa evaṁ hoti: |
It occurs to him: |
‘yannūnāhaṁ ārāmaṁ gantvā bhikkhūnaṁ āroceyyaṁ— |
‘Why don’t I go to the monastery and inform the bhikkhus— |
rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ; |
“I am overcome by lust, friends, possessed by lust, I am unable to continue the holy life; |
sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. |
having declared my weakness in the training, I will renounce the training and return to the lower life.”’ |
So ārāmaṁ gantvā bhikkhūnaṁ āroceti: |
He goes to the monastery and informs the bhikkhus: |
‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ; |
‘I am overcome by lust, friends, possessed by lust, I am unable to continue the holy life; |
sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. |
having declared my weakness in the training, I will renounce the training and return to the lower life.’ |
Tamenaṁ sabrahmacārī ovadanti anusāsanti: |
His companions in the holy life advise and instruct him: |
‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
‘Sensual pleasures, friend, have been declared by the Blessed One to be of little satisfaction, of much suffering, of much despair, the danger in them is greater. |
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a skeleton, of much suffering, of much despair, the danger in them is greater. |
Maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a piece of meat, of much suffering, of much despair, the danger in them is greater. |
Tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a grass torch, of much suffering, of much despair, the danger in them is greater. |
Aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a pit of hot coals, of much suffering, of much despair, the danger in them is greater. |
Supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a dream, of much suffering, of much despair, the danger in them is greater. |
Yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like borrowed goods, of much suffering, of much despair, the danger in them is greater. |
Rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like the fruit of a tree, of much suffering, of much despair, the danger in them is greater. |
Asisūnūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a slaughterhouse, of much suffering, of much despair, the danger in them is greater. |
Sattisūlūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a sword and stake, of much suffering, of much despair, the danger in them is greater. |
Sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a snake’s head, of much suffering, of much despair, the danger in them is greater. |
Abhiramatāyasmā brahmacariye; |
Delight, friend, in the holy life; |
māyasmā sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattī’ti. |
do not, friend, declare your weakness in the training, renounce the training, and return to the lower life.’ |
So sabrahmacārīhi evaṁ ovadiyamāno evaṁ anusāsiyamāno evamāha: |
Being thus advised and instructed by his companions in the holy life, he says this: |
‘kiñcāpi, āvuso, appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo; |
‘Even though, friends, sensual pleasures have been declared by the Blessed One to be of little satisfaction, of much suffering, of much despair, the danger in them is greater; |
atha kho nevāhaṁ sakkomi brahmacariyaṁ sandhāretuṁ, sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. |
nevertheless, I am unable to continue the holy life. Having declared my weakness in the training, I will renounce the training and return to the lower life.’ |
So sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. |
He declares his weakness in the training, renounces the training, and returns to the lower life. |
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti, tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno teneva ābādhena kālaṁ karoti; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Just as that warrior, bhikkhus, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle, in that battle he strives and exerts himself, and while he is striving and exerting himself, his opponents wound him, and they carry him away; they take him to his relatives, and his relatives attend to him and nurse him. While being attended to and nursed by his relatives, he dies from that very affliction; I say, bhikkhus, that this person is comparable to him. Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, tatiyo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the third type of person comparable to a warrior found existing among the bhikkhus. |
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. |
Furthermore, bhikkhus, a bhikkhu dwells depending on a certain village or town. |
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. |
In the morning, he dresses, and taking his bowl and robe, enters that same village or town for alms, with his body unguarded, with his speech unguarded, with his mind unguarded, with mindfulness unestablished, with his faculties unrestrained. |
So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. |
There he sees a woman improperly dressed or improperly clad. |
Tassa taṁ mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. |
Upon seeing that woman improperly dressed or improperly clad, lust assails his mind. |
So rāgānuddhaṁsitena cittena pariḍayhateva kāyena pariḍayhati cetasā. |
With his mind assailed by lust, he is tormented in body and tormented in mind. |
Tassa evaṁ hoti: |
It occurs to him: |
‘yannūnāhaṁ ārāmaṁ gantvā bhikkhūnaṁ āroceyyaṁ— |
‘Why don’t I go to the monastery and inform the bhikkhus— |
rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ; |
“I am overcome by lust, friends, possessed by lust, I am unable to continue the holy life; |
sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. |
having declared my weakness in the training, I will renounce the training and return to the lower life.”’ |
So ārāmaṁ gantvā bhikkhūnaṁ āroceti: |
He goes to the monastery and informs the bhikkhus: |
‘rāgapariyuṭṭhitomhi, āvuso, rāgapareto, na sakkomi brahmacariyaṁ sandhāretuṁ; |
‘I am overcome by lust, friends, possessed by lust, I am unable to continue the holy life; |
sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. |
having declared my weakness in the training, I will renounce the training and return to the lower life.’ |
Tamenaṁ sabrahmacārī ovadanti anusāsanti: |
His companions in the holy life advise and instruct him: |
‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
‘Sensual pleasures, friend, have been declared by the Blessed One to be of little satisfaction, of much suffering, of much despair, the danger in them is greater. |
Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a skeleton, of much suffering, of much despair, the danger in them is greater. |
Maṁsapesūpamā kāmā vuttā bhagavatā …pe… tiṇukkūpamā kāmā vuttā bhagavatā … aṅgārakāsūpamā kāmā vuttā bhagavatā … supinakūpamā kāmā vuttā bhagavatā … yācitakūpamā kāmā vuttā bhagavatā … rukkhaphalūpamā kāmā vuttā bhagavatā … asisūnūpamā kāmā vuttā bhagavatā … sattisūlūpamā kāmā vuttā bhagavatā … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. |
Sensual pleasures have been declared by the Blessed One to be like a piece of meat… like a grass torch… like a pit of hot coals… like a dream… like borrowed goods… like the fruit of a tree… like a slaughterhouse… like a sword and stake… Sensual pleasures have been declared by the Blessed One to be like a snake’s head, of much suffering, of much despair, the danger in them is greater. |
Abhiramatāyasmā brahmacariye; |
Delight, friend, in the holy life; |
māyasmā sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattī’ti. |
do not, friend, declare your weakness in the training, renounce the training, and return to the lower life.’ |
So sabrahmacārīhi evaṁ ovadiyamāno evaṁ anusāsiyamāno evamāha: |
Being thus advised and instructed by his companions in the holy life, he says this: |
‘ussahissāmi, āvuso, vāyamissāmi, āvuso, abhiramissāmi, āvuso. |
‘I will endeavor, friends, I will strive, friends, I will delight, friends. |
Na dānāhaṁ, āvuso, sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. |
Now, friends, I will not declare my weakness in the training, renounce the training, and return to the lower life.’ |
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so tasmiṁ saṅgāme ussahati vāyamati, tamenaṁ ussahantaṁ vāyamantaṁ pare upalikkhanti, tamenaṁ apanenti; apanetvā ñātakānaṁ nenti, tamenaṁ ñātakā upaṭṭhahanti paricaranti. So ñātakehi upaṭṭhahiyamāno paricariyamāno vuṭṭhāti tamhā ābādhā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that warrior, bhikkhus, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle, in that battle he strives and exerts himself, and while he is striving and exerting himself, his opponents wound him, and they carry him away; they take him to his relatives, and his relatives attend to him and nurse him. While being attended to and nursed by his relatives, he recovers from that affliction; I say, bhikkhus, that this person is comparable to him. |
Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, catuttho yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the fourth type of person comparable to a warrior found existing among the bhikkhus. |
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. |
Furthermore, bhikkhus, a bhikkhu dwells depending on a certain village or town. |
So pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya tameva gāmaṁ vā nigamaṁ vā piṇḍāya pavisati rakkhiteneva kāyena rakkhitāya vācāya rakkhitena cittena upaṭṭhitāya satiyā saṁvutehi indriyehi. |
In the morning, he dresses, and taking his bowl and robe, enters that same village or town for alms with his body guarded, with his speech guarded, with his mind guarded, with mindfulness established, with his faculties restrained. |
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Seeing a form with the eye, he does not grasp at its signs or its features. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati. |
Since, if he were to dwell with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practices for its restraint; he guards the eye faculty; he undertakes the restraint of the eye faculty. |
Sotena saddaṁ sutvā … |
Hearing a sound with the ear… |
ghānena gandhaṁ ghāyitvā … |
Smelling an odor with the nose… |
jivhāya rasaṁ sāyitvā … |
Tasting a taste with the tongue… |
kāyena phoṭṭhabbaṁ phusitvā … |
Touching a tangible with the body… |
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Knowing a mental object with the mind, he does not grasp at its signs or its features. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. |
Since, if he were to dwell with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practices for its restraint; he guards the mind faculty; he undertakes the restraint of the mind faculty. |
So pacchābhattaṁ piṇḍapātapaṭikkanto |
After the meal, returning from his alms-round, |
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
he resorts to a secluded dwelling: the forest, the root of a tree, a mountain, a ravine, a mountain cave, a cemetery, a forest grove, the open air, a heap of straw. |
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
Having gone to the forest, or to the root of a tree, or to an empty hut, he sits down, folding his legs crosswise, setting his body erect, and establishing mindfulness in front of him. |
So abhijjhaṁ loke pahāya …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe |
Having abandoned covetousness for the world… he purifies his mind from the five hindrances, the defilements of the mind that weaken wisdom. |
vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. |
Quite secluded from sensual pleasures… he enters and abides in the fourth jhana. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. |
With his mind thus concentrated, purified, bright, unblemished, rid of defilements, malleable, workable, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… |
He understands as it really is: ‘This is suffering’… |
nāparaṁ itthattāyāti pajānāti. |
…he understands: ‘there is no more for this state of being.’ |
Seyyathāpi so, bhikkhave, yodhājīvo asicammaṁ gahetvā dhanukalāpaṁ sannayhitvā viyūḷhaṁ saṅgāmaṁ otarati, so taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmo tameva saṅgāmasīsaṁ ajjhāvasati; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
Just as that warrior, bhikkhus, having taken up his sword and shield, having strapped on his bow and quiver, enters the deployed battle, and having conquered that battle, victorious in battle, he occupies that very battlefield; I say, bhikkhus, that this person is comparable to him. |
Evarūpopi, bhikkhave, idhekacco puggalo hoti. |
Of such a kind, bhikkhus, is a certain person here. |
Ayaṁ, bhikkhave, pañcamo yodhājīvūpamo puggalo santo saṁvijjamāno bhikkhūsu. |
This, bhikkhus, is the fifth type of person comparable to a warrior found existing among the bhikkhus. |
Ime kho, bhikkhave, pañca yodhājīvūpamā puggalā santo saṁvijjamānā bhikkhūsū”ti. |
These, bhikkhus, are the five types of persons comparable to warriors found existing among the bhikkhus.” |
Chaṭṭhaṁ. |
Sixth. |
78 - AN5.78 Dutiyaanāgatabhayasutta |
78 - AN5.78 Second Discourse on Future Dangers |
“Pañcimāni, bhikkhave, anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
“Bhikkhus, it is enough for a bhikkhu who sees these five future dangers to dwell diligent, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Katamāni pañca? |
What five? |
Idha, bhikkhave, bhikkhu iti paṭisañcikkhati: |
Here, bhikkhus, a bhikkhu reflects thus: |
‘ahaṁ kho etarahi daharo yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. |
‘I am now young, a youth, with black hair, endowed with the blessing of youth, in the prime of life. |
Hoti kho pana so samayo yaṁ imaṁ kāyaṁ jarā phusati. |
But there comes a time when old age touches this body. |
Jiṇṇena kho pana jarāya abhibhūtena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. |
When one is old, overcome by old age, it is not easy to pay attention to the Buddhas’ teaching, it is not easy to resort to remote forest and wilderness dwellings. |
Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; |
Before that state, unwelcome, undesired, disagreeable, comes upon me; |
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato jiṇṇakopi phāsuṁ viharissāmī’ti. |
come, let me quickly arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized, so that, endowed with that state, even when old I will dwell at ease.’ |
Idaṁ, bhikkhave, paṭhamaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
This, bhikkhus, is the first future danger, seeing which it is enough for a bhikkhu to dwell diligent, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: |
Furthermore, bhikkhus, a bhikkhu reflects thus: |
‘ahaṁ kho etarahi appābādho appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. |
‘I am now free from illness, free from affliction, endowed with good digestion that is not too cold and not too hot, but moderate and suitable for striving. |
Hoti kho pana so samayo yaṁ imaṁ kāyaṁ byādhi phusati. |
But there comes a time when sickness touches this body. |
Byādhitena kho pana byādhinā abhibhūtena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. |
When one is sick, overcome by sickness, it is not easy to pay attention to the Buddhas’ teaching, it is not easy to resort to remote forest and wilderness dwellings. |
Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; |
Before that state, unwelcome, undesired, disagreeable, comes upon me; |
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato byādhitopi phāsuṁ viharissāmī’ti. |
come, let me quickly arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized, so that, endowed with that state, even when sick I will dwell at ease.’ |
Idaṁ, bhikkhave, dutiyaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
This, bhikkhus, is the second future danger, seeing which it is enough for a bhikkhu to dwell diligent, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: |
Furthermore, bhikkhus, a bhikkhu reflects thus: |
‘etarahi kho subhikkhaṁ susassaṁ sulabhapiṇḍaṁ, sukaraṁ uñchena paggahena yāpetuṁ. |
‘Now there is an abundance of food, a good harvest, almsfood is easily obtainable, it is easy to maintain oneself by gleaning and gathering. |
Hoti kho pana so samayo yaṁ dubbhikkhaṁ hoti dussassaṁ dullabhapiṇḍaṁ, na sukaraṁ uñchena paggahena yāpetuṁ. |
But there comes a time when there is a famine, a bad harvest, almsfood is difficult to obtain, it is not easy to maintain oneself by gleaning and gathering. |
Dubbhikkhe kho pana manussā yena subhikkhaṁ tena saṅkamanti. |
During a famine, people migrate to where there is plenty of food. |
Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro. |
There, dwelling becomes social, dwelling becomes crowded. |
Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. |
When dwelling is social, when dwelling is crowded, it is not easy to pay attention to the Buddhas’ teaching, it is not easy to resort to remote forest and wilderness dwellings. |
Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; |
Before that state, unwelcome, undesired, disagreeable, comes upon me; |
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato dubbhikkhepi phāsu viharissāmī’ti. |
come, let me quickly arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized, so that, endowed with that state, even during a famine I will dwell at ease.’ |
Idaṁ, bhikkhave, tatiyaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
This, bhikkhus, is the third future danger, seeing which it is enough for a bhikkhu to dwell diligent, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: |
Furthermore, bhikkhus, a bhikkhu reflects thus: |
‘etarahi kho manussā samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṁ piyacakkhūhi sampassantā viharanti. |
‘Now people dwell in harmony, rejoicing together, without disputes, like milk and water mixed, looking at one another with affectionate eyes. |
Hoti kho pana so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamārūḷhā jānapadā pariyāyanti. |
But there comes a time when there is fear, a disturbance in the wilderness, the people of the countryside mount their carts and travel about. |
Bhaye kho pana sati manussā yena khemaṁ tena saṅkamanti. |
When there is fear, people migrate to where it is safe. |
Tattha saṅgaṇikavihāro hoti ākiṇṇavihāro. |
There, dwelling becomes social, dwelling becomes crowded. |
Saṅgaṇikavihāre kho pana sati ākiṇṇavihāre na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. |
When dwelling is social, when dwelling is crowded, it is not easy to pay attention to the Buddhas’ teaching, it is not easy to resort to remote forest and wilderness dwellings. |
Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; |
Before that state, unwelcome, undesired, disagreeable, comes upon me; |
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato bhayepi phāsuṁ viharissāmī’ti. |
come, let me quickly arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized, so that, endowed with that state, even in a time of fear I will dwell at ease.’ |
Idaṁ, bhikkhave, catutthaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
This, bhikkhus, is the fourth future danger, seeing which it is enough for a bhikkhu to dwell diligent, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Puna caparaṁ, bhikkhave, bhikkhu iti paṭisañcikkhati: |
Furthermore, bhikkhus, a bhikkhu reflects thus: |
‘etarahi kho saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsu viharati. |
‘Now the Saṅgha is in harmony, rejoicing together, without disputes, with a single recitation, dwelling at ease. |
Hoti kho pana so samayo yaṁ saṅgho bhijjati. |
But there comes a time when the Saṅgha splits. |
Saṅghe kho pana bhinne na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, na sukarāni araññavanapatthāni pantāni senāsanāni paṭisevituṁ. |
When the Saṅgha is split, it is not easy to pay attention to the Buddhas’ teaching, it is not easy to resort to remote forest and wilderness dwellings. |
Purā maṁ so dhammo āgacchati aniṭṭho akanto amanāpo; |
Before that state, unwelcome, undesired, disagreeable, comes upon me; |
handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya, yenāhaṁ dhammena samannāgato bhinnepi saṅghe phāsuṁ viharissāmī’ti. |
come, let me quickly arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized, so that, endowed with that state, even when the Saṅgha is split I will dwell at ease.’ |
Idaṁ, bhikkhave, pañcamaṁ anāgatabhayaṁ sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
This, bhikkhus, is the fifth future danger, seeing which it is enough for a bhikkhu to dwell diligent, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Imāni kho, bhikkhave, pañca anāgatabhayāni sampassamānena alameva bhikkhunā appamattena ātāpinā pahitattena viharituṁ appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā”ti. |
These, bhikkhus, are the five future dangers, seeing which it is enough for a bhikkhu to dwell diligent, ardent, and resolute for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized.” |
Aṭṭhamaṁ. |
Eighth. |
79 - AN5.79 Tatiyaanāgatabhayasutta |
79 - AN5.79 Third Discourse on Future Dangers |
“Pañcimāni, bhikkhave, anāgatabhayāni etarahi asamuppannāni āyatiṁ samuppajjissanti. |
“Bhikkhus, these five future dangers, not arisen now, will arise in the future. |
Tāni vo paṭibujjhitabbāni; |
You should be aware of them; |
paṭibujjhitvā ca tesaṁ pahānāya vāyamitabbaṁ. |
and having become aware, you should strive for their abandoning. |
Katamāni pañca? |
What five? |
Bhavissanti, bhikkhave, bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
Bhikkhus, in the future there will be bhikkhus undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti. |
They, being undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom, will give ordination to others. |
Tepi na sakkhissanti vinetuṁ adhisīle adhicitte adhipaññāya. |
They too will be unable to train them in higher virtuous behavior, higher mind, higher wisdom. |
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
They too will be undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññe upasampādessanti. |
They, being undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom, will give ordination to others. |
Tepi na sakkhissanti vinetuṁ adhisīle adhicitte adhipaññāya. |
They too will be unable to train them in higher virtuous behavior, higher mind, higher wisdom. |
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
They too will be undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Iti kho, bhikkhave, dhammasandosā vinayasandoso; |
Thus, bhikkhus, from corruption of the Dhamma comes corruption of the Vinaya; |
vinayasandosā dhammasandoso. |
from corruption of the Vinaya comes corruption of the Dhamma. |
Idaṁ, bhikkhave, paṭhamaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. |
This, bhikkhus, is the first future danger, not arisen now, which will arise in the future. |
Taṁ vo paṭibujjhitabbaṁ; |
You should be aware of it; |
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. |
and having become aware, you should strive for its abandoning. |
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
Furthermore, bhikkhus, in the future there will be bhikkhus undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṁ nissayaṁ dassanti. |
They, being undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom, will give dependence to others. |
Tepi na sakkhissanti vinetuṁ adhisīle adhicitte adhipaññāya. |
They too will be unable to train them in higher virtuous behavior, higher mind, higher wisdom. |
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
They too will be undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā aññesaṁ nissayaṁ dassanti. |
They, being undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom, will give dependence to others. |
Tepi na sakkhissanti vinetuṁ adhisīle adhicitte adhipaññāya. |
They too will be unable to train them in higher virtuous behavior, higher mind, higher wisdom. |
Tepi bhavissanti abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
They too will be undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Iti kho, bhikkhave, dhammasandosā vinayasandoso; |
Thus, bhikkhus, from corruption of the Dhamma comes corruption of the Vinaya; |
vinayasandosā dhammasandoso. |
from corruption of the Vinaya comes corruption of the Dhamma. |
Idaṁ, bhikkhave, dutiyaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. |
This, bhikkhus, is the second future danger, not arisen now, which will arise in the future. |
Taṁ vo paṭibujjhitabbaṁ; |
You should be aware of it; |
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. |
and having become aware, you should strive for its abandoning. |
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
Furthermore, bhikkhus, in the future there will be bhikkhus undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā abhidhammakathaṁ vedallakathaṁ kathentā kaṇhadhammaṁ okkamamānā na bujjhissanti. |
They, being undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom, while giving talks on Abhidhamma and Vedalla, will enter upon dark dhammas without realizing it. |
Iti kho, bhikkhave, dhammasandosā vinayasandoso; |
Thus, bhikkhus, from corruption of the Dhamma comes corruption of the Vinaya; |
vinayasandosā dhammasandoso. |
from corruption of the Vinaya comes corruption of the Dhamma. |
Idaṁ, bhikkhave, tatiyaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. |
This, bhikkhus, is the third future danger, not arisen now, which will arise in the future. |
Taṁ vo paṭibujjhitabbaṁ; |
You should be aware of it; |
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. |
and having become aware, you should strive for its abandoning. |
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
Furthermore, bhikkhus, in the future there will be bhikkhus undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāppaṭisaṁyuttā, tesu bhaññamānesu na sussūsissanti, na sotaṁ odahissanti, na aññā cittaṁ upaṭṭhapessanti, na ca te dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. |
They, being undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom, when those discourses spoken by the Tathāgata—deep, deep in meaning, transcendent, connected with emptiness—are being recited, will not want to listen, will not lend an ear, will not apply their minds to understand, and will not think that those dhammas should be learned and mastered. |
Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā, tesu bhaññamānesu sussūsissanti, sotaṁ odahissanti, aññā cittaṁ upaṭṭhapessanti, te ca dhamme uggahetabbaṁ pariyāpuṇitabbaṁ maññissanti. |
But when those discourses that are poetic, the work of poets, with beautiful letters and beautiful phrases, external, spoken by disciples, are being recited, they will want to listen, will lend an ear, will apply their minds to understand, and will think that those dhammas should be learned and mastered. |
Iti kho, bhikkhave, dhammasandosā vinayasandoso; |
Thus, bhikkhus, from corruption of the Dhamma comes corruption of the Vinaya; |
vinayasandosā dhammasandoso. |
from corruption of the Vinaya comes corruption of the Dhamma. |
Idaṁ, bhikkhave, catutthaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. |
This, bhikkhus, is the fourth future danger, not arisen now, which will arise in the future. |
Taṁ vo paṭibujjhitabbaṁ; |
You should be aware of it; |
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. |
and having become aware, you should strive for its abandoning. |
Puna caparaṁ, bhikkhave, bhavissanti bhikkhū anāgatamaddhānaṁ abhāvitakāyā abhāvitasīlā abhāvitacittā abhāvitapaññā. |
Furthermore, bhikkhus, in the future there will be bhikkhus undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom. |
Te abhāvitakāyā samānā abhāvitasīlā abhāvitacittā abhāvitapaññā therā bhikkhū bāhulikā bhavissanti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṁ ārabhissanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They, being undeveloped in body, undeveloped in virtuous behavior, undeveloped in mind, undeveloped in wisdom, the elder bhikkhus will be luxurious, lax, foremost in backsliding, shirking seclusion, and will not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjissati. |
Their succeeding generation will fall into that same pattern of behavior. |
Sāpi bhavissati bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṁ ārabhissati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They too will be luxurious, lax, foremost in backsliding, shirking seclusion, and will not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Iti kho, bhikkhave, dhammasandosā vinayasandoso; |
Thus, bhikkhus, from corruption of the Dhamma comes corruption of the Vinaya; |
vinayasandosā dhammasandoso. |
from corruption of the Vinaya comes corruption of the Dhamma. |
Idaṁ, bhikkhave, pañcamaṁ anāgatabhayaṁ etarahi asamuppannaṁ āyatiṁ samuppajjissati. |
This, bhikkhus, is the fifth future danger, not arisen now, which will arise in the future. |
Taṁ vo paṭibujjhitabbaṁ; |
You should be aware of it; |
paṭibujjhitvā ca tassa pahānāya vāyamitabbaṁ. |
and having become aware, you should strive for its abandoning. |
Imāni kho, bhikkhave, pañca anāgatabhayāni etarahi asamuppannāni āyatiṁ samuppajjissanti. |
These, bhikkhus, are the five future dangers, not arisen now, which will arise in the future. |
Tāni vo paṭibujjhitabbāni; |
You should be aware of them; |
paṭibujjhitvā ca tesaṁ pahānāya vāyamitabban”ti. |
and having become aware, you should strive for their abandoning.” |
Navamaṁ. |
Ninth. |
100 - AN5.100 Kakudhatherasutta |
100 - AN5.100 Discourse on Kakudha the Elder |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. |
On one occasion the Blessed One was dwelling at Kosambī in Ghosita’s Park. |
Tena kho pana samayena kakudho nāma koliyaputto āyasmato mahāmoggallānassa upaṭṭhāko adhunākālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno. |
Now at that time, Kakudha, a Koliyan son, an attendant of the venerable Mahā Moggallāna, had recently passed away and had been reborn in a certain mind-made body. |
Tassa evarūpo attabhāvapaṭilābho hoti—seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni. |
His attainment of an individual existence was such that it was like two or three Magadhan village fields. |
So tena attabhāvapaṭilābhena neva attānaṁ no paraṁ byābādheti. |
With that attainment of an individual existence, he harmed neither himself nor others. |
Atha kho kakudho devaputto yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho kakudho devaputto āyasmantaṁ mahāmoggallānaṁ etadavoca: |
Then the devaputta Kakudha approached the venerable Mahā Moggallāna; having approached and paid homage to the venerable Mahā Moggallāna, he stood to one side. Standing to one side, the devaputta Kakudha said this to the venerable Mahā Moggallāna: |
“devadattassa, bhante, evarūpaṁ icchāgataṁ uppajji: |
“Venerable sir, such a wish arose in Devadatta: |
‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti. |
‘I will lead the Saṅgha of bhikkhus.’ |
Sahacittuppādā ca, bhante, devadatto tassā iddhiyā parihīno”ti. |
And, venerable sir, with the arising of that thought, Devadatta declined from that psychic power.” |
Idamavoca kakudho devaputto. |
The devaputta Kakudha said this. |
Idaṁ vatvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. |
Having said this, and having paid homage to the venerable Mahā Moggallāna and circumambulated him, he vanished right there. |
Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno bhagavantaṁ etadavoca: |
Then the venerable Mahā Moggallāna approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, the venerable Mahā Moggallāna said to the Blessed One: |
“Kakudho nāma, bhante, koliyaputto mamaṁ upaṭṭhāko adhunākālaṅkato aññataraṁ manomayaṁ kāyaṁ upapanno hoti. |
“Venerable sir, Kakudha, a Koliyan son, my attendant, recently passed away and has been reborn in a certain mind-made body. |
Tassa evarūpo attabhāvapaṭilābho—seyyathāpi nāma dve vā tīṇi vā māgadhakāni gāmakkhettāni. |
His attainment of an individual existence is such that it is like two or three Magadhan village fields. |
So tena attabhāvapaṭilābhena neva attānaṁ no paraṁ byābādheti. |
With that attainment of an individual existence, he harms neither himself nor others. |
Atha kho, bhante, kakudho devaputto yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhante, kakudho devaputto maṁ etadavoca: |
Then, venerable sir, the devaputta Kakudha approached me; having approached and paid homage to me, he stood to one side. Standing to one side, venerable sir, the devaputta Kakudha said this to me: |
‘devadattassa, bhante, evarūpaṁ icchāgataṁ uppajji— |
‘Venerable sir, such a wish arose in Devadatta— |
ahaṁ bhikkhusaṅghaṁ pariharissāmīti. |
I will lead the Saṅgha of bhikkhus. |
Sahacittuppādā ca, bhante, devadatto tassā iddhiyā parihīno’ti. |
And, venerable sir, with the arising of that thought, Devadatta declined from that psychic power.’ |
Idamavoca, bhante, kakudho devaputto. |
The devaputta Kakudha said this, venerable sir. |
Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti. |
Having said this, and having paid homage to me and circumambulated me, he vanished right there.” |
“Kiṁ pana te, moggallāna, kakudho devaputto cetasā ceto paricca vidito: |
“But, Moggallāna, was the devaputta Kakudha known to you by encompassing his mind with your own mind, thus: |
‘yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā’”ti? |
‘Whatever the devaputta Kakudha says, all that is just so, not otherwise’?” |
“Cetasā ceto paricca vidito me, bhante, kakudho devaputto: |
“The devaputta Kakudha, venerable sir, was known to me by encompassing his mind with my own mind, thus: |
‘yaṁ kiñci kakudho devaputto bhāsati sabbaṁ taṁ tatheva hoti, no aññathā’”ti. |
‘Whatever the devaputta Kakudha says, all that is just so, not otherwise.’” |
“Rakkhassetaṁ, moggallāna, vācaṁ. |
“Guard that speech, Moggallāna! |
Rakkhassetaṁ, moggallāna, vācaṁ. |
Guard that speech, Moggallāna! |
Idāni so moghapuriso attanāva attānaṁ pātukarissati. |
Now that foolish person will reveal himself by himself. |
Pañcime, moggallāna, satthāro santo saṁvijjamānā lokasmiṁ. |
Moggallāna, there are these five types of teachers found existing in the world. |
Katame pañca? |
What five? |
Idha, moggallāna, ekacco satthā aparisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
Here, Moggallāna, a certain teacher, being of impure virtuous behavior, claims, ‘I am of pure virtuous behavior; my virtuous behavior is pure, pristine, unblemished.’ |
Tamenaṁ sāvakā evaṁ jānanti: |
His disciples know him thus: |
‘ayaṁ kho bhavaṁ satthā aparisuddhasīlo samāno parisuddhasīlomhī’ti paṭijānāti ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
‘This master, being of impure virtuous behavior, claims, “I am of pure virtuous behavior; my virtuous behavior is pure, pristine, unblemished.” |
Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. |
If we were to inform the laity, it would not be agreeable to him. |
Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: |
And what is disagreeable to him, how could we treat him with that? |
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; |
He is, however, provided for with robes, almsfood, lodgings, and medicinal requisites for the sick; |
yaṁ tumo karissati tumova tena paññāyissatī’ti. |
whatever he will do, he himself will be known by that.’ |
Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā sīlato rakkhanti; |
Such a teacher, Moggallāna, his disciples protect regarding virtuous behavior; |
evarūpo ca pana satthā sāvakehi sīlato rakkhaṁ paccāsīsati. |
and such a teacher expects protection from his disciples regarding virtuous behavior. |
Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti. |
Furthermore, Moggallāna, here a certain teacher, being of impure livelihood, claims, ‘I am of pure livelihood; my livelihood is pure, pristine, unblemished.’ |
Tamenaṁ sāvakā evaṁ jānanti: |
His disciples know him thus: |
‘ayaṁ kho bhavaṁ satthā aparisuddhājīvo samāno parisuddhājīvomhī’ti paṭijānāti ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti. |
‘This master, being of impure livelihood, claims, “I am of pure livelihood; my livelihood is pure, pristine, unblemished.” |
Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. |
If we were to inform the laity, it would not be agreeable to him. |
Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: |
And what is disagreeable to him, how could we treat him with that? |
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; |
He is, however, provided for with robes, almsfood, lodgings, and medicinal requisites for the sick; |
yaṁ tumo karissati tumova tena paññāyissatī’ti. |
whatever he will do, he himself will be known by that.’ |
Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā ājīvato rakkhanti; |
Such a teacher, Moggallāna, his disciples protect regarding livelihood; |
evarūpo ca pana satthā sāvakehi ājīvato rakkhaṁ paccāsīsati. |
and such a teacher expects protection from his disciples regarding livelihood. |
Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti. |
Furthermore, Moggallāna, here a certain teacher, being of impure Dhamma teaching, claims, ‘I am of pure Dhamma teaching; my Dhamma teaching is pure, pristine, unblemished.’ |
Tamenaṁ sāvakā evaṁ jānanti: |
His disciples know him thus: |
‘ayaṁ kho bhavaṁ satthā aparisuddhadhammadesano samāno parisuddhadhammadesanomhī’ti paṭijānāti ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti. |
‘This master, being of impure Dhamma teaching, claims, “I am of pure Dhamma teaching; my Dhamma teaching is pure, pristine, unblemished.” |
Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. |
If we were to inform the laity, it would not be agreeable to him. |
Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: |
And what is disagreeable to him, how could we treat him with that? |
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; |
He is, however, provided for with robes, almsfood, lodgings, and medicinal requisites for the sick; |
yaṁ tumo karissati tumova tena paññāyissatī’ti. |
whatever he will do, he himself will be known by that.’ |
Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā dhammadesanato rakkhanti; |
Such a teacher, Moggallāna, his disciples protect regarding Dhamma teaching; |
evarūpo ca pana satthā sāvakehi dhammadesanato rakkhaṁ paccāsīsati. |
and such a teacher expects protection from his disciples regarding Dhamma teaching. |
Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
Furthermore, Moggallāna, here a certain teacher, being of impure exposition, claims, ‘I am of pure exposition; my exposition is pure, pristine, unblemished.’ |
Tamenaṁ sāvakā evaṁ jānanti: |
His disciples know him thus: |
‘ayaṁ kho bhavaṁ satthā aparisuddhaveyyākaraṇo samāno parisuddhaveyyākaraṇomhī’ti paṭijānāti ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
‘This master, being of impure exposition, claims, “I am of pure exposition; my exposition is pure, pristine, unblemished.” |
Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. |
If we were to inform the laity, it would not be agreeable to him. |
Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: |
And what is disagreeable to him, how could we treat him with that? |
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; |
He is, however, provided for with robes, almsfood, lodgings, and medicinal requisites for the sick; |
yaṁ tumo karissati tumova tena paññāyissatī’ti. |
whatever he will do, he himself will be known by that.’ |
Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā veyyākaraṇato rakkhanti; |
Such a teacher, Moggallāna, his disciples protect regarding exposition; |
evarūpo ca pana satthā sāvakehi veyyākaraṇato rakkhaṁ paccāsīsati. |
and such a teacher expects protection from his disciples regarding exposition. |
Puna caparaṁ, moggallāna, idhekacco satthā aparisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
Furthermore, Moggallāna, here a certain teacher, being of impure knowledge and vision, claims, ‘I am of pure knowledge and vision; my knowledge and vision is pure, pristine, unblemished.’ |
Tamenaṁ sāvakā evaṁ jānanti: |
His disciples know him thus: |
‘ayaṁ kho bhavaṁ satthā aparisuddhañāṇadassano samāno parisuddhañāṇadassanomhī’ti paṭijānāti ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
‘This master, being of impure knowledge and vision, claims, “I am of pure knowledge and vision; my knowledge and vision is pure, pristine, unblemished.” |
Mayañceva kho pana gihīnaṁ āroceyyāma, nāssassa manāpaṁ. |
If we were to inform the laity, it would not be agreeable to him. |
Yaṁ kho panassa amanāpaṁ, kathaṁ naṁ mayaṁ tena samudācareyyāma: |
And what is disagreeable to him, how could we treat him with that? |
‘sammannati kho pana cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena; |
He is, however, provided for with robes, almsfood, lodgings, and medicinal requisites for the sick; |
yaṁ tumo karissati tumova tena paññāyissatī’ti. |
whatever he will do, he himself will be known by that.’ |
Evarūpaṁ kho, moggallāna, satthāraṁ sāvakā ñāṇadassanato rakkhanti; |
Such a teacher, Moggallāna, his disciples protect regarding knowledge and vision; |
evarūpo ca pana satthā sāvakehi ñāṇadassanato rakkhaṁ paccāsīsati. |
and such a teacher expects protection from his disciples regarding knowledge and vision. |
Ime kho, moggallāna, pañca satthāro santo saṁvijjamānā lokasmiṁ. |
These, Moggallāna, are the five types of teachers found existing in the world. |
Ahaṁ kho pana, moggallāna, parisuddhasīlo samāno ‘parisuddhasīlomhī’ti paṭijānāmi ‘parisuddhaṁ me sīlaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
But I, Moggallāna, being of pure virtuous behavior, claim, ‘I am of pure virtuous behavior; my virtuous behavior is pure, pristine, unblemished.’ |
Na ca maṁ sāvakā sīlato rakkhanti, na cāhaṁ sāvakehi sīlato rakkhaṁ paccāsīsāmi. |
And my disciples do not protect me regarding virtuous behavior, nor do I expect protection from my disciples regarding virtuous behavior. |
Parisuddhājīvo samāno ‘parisuddhājīvomhī’ti paṭijānāmi ‘parisuddho me ājīvo pariyodāto asaṅkiliṭṭho’ti. |
Being of pure livelihood, I claim, ‘I am of pure livelihood; my livelihood is pure, pristine, unblemished.’ |
Na ca maṁ sāvakā ājīvato rakkhanti, na cāhaṁ sāvakehi ājīvato rakkhaṁ paccāsīsāmi. |
And my disciples do not protect me regarding livelihood, nor do I expect protection from my disciples regarding livelihood. |
Parisuddhadhammadesano samāno ‘parisuddhadhammadesanomhī’ti paṭijānāmi ‘parisuddhā me dhammadesanā pariyodātā asaṅkiliṭṭhā’ti. |
Being of pure Dhamma teaching, I claim, ‘I am of pure Dhamma teaching; my Dhamma teaching is pure, pristine, unblemished.’ |
Na ca maṁ sāvakā dhammadesanato rakkhanti, na cāhaṁ sāvakehi dhammadesanato rakkhaṁ paccāsīsāmi. |
And my disciples do not protect me regarding Dhamma teaching, nor do I expect protection from my disciples regarding Dhamma teaching. |
Parisuddhaveyyākaraṇo samāno ‘parisuddhaveyyākaraṇomhī’ti paṭijānāmi ‘parisuddhaṁ me veyyākaraṇaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
Being of pure exposition, I claim, ‘I am of pure exposition; my exposition is pure, pristine, unblemished.’ |
Na ca maṁ sāvakā veyyākaraṇato rakkhanti, na cāhaṁ sāvakehi veyyākaraṇato rakkhaṁ paccāsīsāmi. |
And my disciples do not protect me regarding exposition, nor do I expect protection from my disciples regarding exposition. |
Parisuddhañāṇadassano samāno ‘parisuddhañāṇadassanomhī’ti paṭijānāmi ‘parisuddhaṁ me ñāṇadassanaṁ pariyodātaṁ asaṅkiliṭṭhan’ti. |
Being of pure knowledge and vision, I claim, ‘I am of pure knowledge and vision; my knowledge and vision is pure, pristine, unblemished.’ |
Na ca maṁ sāvakā ñāṇadassanato rakkhanti, na cāhaṁ sāvakehi ñāṇadassanato rakkhaṁ paccāsīsāmī”ti. |
And my disciples do not protect me regarding knowledge and vision, nor do I expect protection from my disciples regarding knowledge and vision.” |
Dasamaṁ. |
Tenth. |
Kakudhavaggo pañcamo. |
The Kakudha Chapter, the fifth. |
Tassuddānaṁ |
The summary: |
Dve sampadā byākaraṇaṁ, |
Two on Accomplishments, Declaration, |
phāsu akuppapañcamaṁ; |
Comfortable, with Imperturbable as fifth; |
Sutaṁ kathā āraññako, |
Heard, Talk, Forest Dweller, |
sīho ca kakudho dasāti. |
Lion, and Kakudha make ten. |
Dutiyo paṇṇāsako samatto. |
The Second Fifty is completed. |
103 - AN5.103 Mahācorasutta |
103 - AN5.103 Discourse on a Great Robber |
“Pañcahi, bhikkhave, aṅgehi samannāgato mahācoro sandhimpi chindati, nillopampi harati, ekāgārikampi karoti, paripanthepi tiṭṭhati. |
“Bhikkhus, a great robber possessed of five factors breaks into houses, plunders, commits solitary robbery, and stands on the highway. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, mahācoro visamanissito ca hoti, gahananissito ca, balavanissito ca, bhogacāgī ca, ekacārī ca. |
Here, bhikkhus, a great robber relies on uneven terrain, relies on dense thickets, relies on powerful people, is a spender of wealth, and is a lone operator. |
Kathañca, bhikkhave, mahācoro visamanissito hoti? |
And how, bhikkhus, does a great robber rely on uneven terrain? |
Idha, bhikkhave, mahācoro nadīviduggaṁ vā nissito hoti pabbatavisamaṁ vā. |
Here, bhikkhus, a great robber relies on a river gorge or rugged mountains. |
Evaṁ kho, bhikkhave, mahācoro visamanissito hoti. |
Thus, bhikkhus, a great robber relies on uneven terrain. |
Kathañca, bhikkhave, mahācoro gahananissito hoti? |
And how, bhikkhus, does a great robber rely on dense thickets? |
Idha, bhikkhave, mahācoro tiṇagahanaṁ vā nissito hoti rukkhagahanaṁ vā rodhaṁ vā mahāvanasaṇḍaṁ vā. |
Here, bhikkhus, a great robber relies on a dense growth of grass, or a dense growth of trees, or an impenetrable place, or a large forest grove. |
Evaṁ kho, bhikkhave, mahācoro gahananissito hoti. |
Thus, bhikkhus, a great robber relies on dense thickets. |
Kathañca, bhikkhave, mahācoro balavanissito hoti? |
And how, bhikkhus, does a great robber rely on powerful people? |
Idha, bhikkhave, mahācoro rājānaṁ vā rājamahāmattānaṁ vā nissito hoti. |
Here, bhikkhus, a great robber relies on kings or royal ministers. |
Tassa evaṁ hoti: |
It occurs to him: |
‘sace maṁ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇissantī’ti. |
‘If anyone says anything to me, these kings or royal ministers will speak on my behalf to clear me.’ |
Sace naṁ koci kiñci āha, tyassa rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇanti. |
If anyone says anything to him, those kings or royal ministers speak on his behalf to clear him. |
Evaṁ kho, bhikkhave, mahācoro balavanissito hoti. |
Thus, bhikkhus, a great robber relies on powerful people. |
Kathañca, bhikkhave, mahācoro bhogacāgī hoti? |
And how, bhikkhus, is a great robber a spender of wealth? |
Idha, bhikkhave, mahācoro aḍḍho hoti mahaddhano mahābhogo. |
Here, bhikkhus, a great robber is wealthy, of great wealth, of great possessions. |
Tassa evaṁ hoti: |
It occurs to him: |
‘sace maṁ koci kiñci vakkhati, ito bhogena paṭisantharissāmī’ti. |
‘If anyone says anything to me, I will appease him with this wealth.’ |
Sace naṁ koci kiñci āha, tato bhogena paṭisantharati. |
If anyone says anything to him, he appeases him with that wealth. |
Evaṁ kho, bhikkhave, mahācoro bhogacāgī hoti. |
Thus, bhikkhus, a great robber is a spender of wealth. |
Kathañca, bhikkhave, mahācoro ekacārī hoti? |
And how, bhikkhus, is a great robber a lone operator? |
Idha, bhikkhave, mahācoro ekakova gahaṇāni kattā hoti. |
Here, bhikkhus, a great robber carries out his takings all by himself. |
Taṁ kissa hetu? |
For what reason? |
‘Mā me guyhamantā bahiddhā sambhedaṁ agamaṁsū’ti. |
‘May my secret plans not be betrayed to outsiders.’ |
Evaṁ kho, bhikkhave, mahācoro ekacārī hoti. |
Thus, bhikkhus, a great robber is a lone operator. |
Imehi kho, bhikkhave, pañcahaṅgehi samannāgato mahācoro sandhimpi chindati nillopampi harati ekāgārikampi karoti paripanthepi tiṭṭhati. |
Possessed of these five factors, bhikkhus, a great robber breaks into houses, plunders, commits solitary robbery, and stands on the highway. |
Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato pāpabhikkhu khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ, bahuñca apuññaṁ pasavati. |
In the same way, bhikkhus, an evil bhikkhu possessed of five qualities carries himself in a ruined and spoiled manner, is blameworthy and reprehensible to the wise, and generates much demerit. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, pāpabhikkhu visamanissito ca hoti, gahananissito ca, balavanissito ca, bhogacāgī ca, ekacārī ca. |
Here, bhikkhus, an evil bhikkhu relies on unevenness, relies on density, relies on powerful people, is a spender of wealth, and is a lone operator. |
Kathañca, bhikkhave, pāpabhikkhu visamanissito hoti? |
And how, bhikkhus, does an evil bhikkhu rely on unevenness? |
Idha, bhikkhave, pāpabhikkhu visamena kāyakammena samannāgato hoti, visamena vacīkammena samannāgato hoti, visamena manokammena samannāgato hoti. |
Here, bhikkhus, an evil bhikkhu is endowed with uneven bodily conduct, endowed with uneven verbal conduct, endowed with uneven mental conduct. |
Evaṁ kho, bhikkhave, pāpabhikkhu visamanissito hoti. |
Thus, bhikkhus, an evil bhikkhu relies on unevenness. |
Kathañca, bhikkhave, pāpabhikkhu gahananissito hoti? |
And how, bhikkhus, does an evil bhikkhu rely on density? |
Idha, bhikkhave, pāpabhikkhu micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato. |
Here, bhikkhus, an evil bhikkhu is of wrong view, endowed with an extremist view. |
Evaṁ kho, bhikkhave, pāpabhikkhu gahananissito hoti. |
Thus, bhikkhus, an evil bhikkhu relies on density. |
Kathañca, bhikkhave, pāpabhikkhu balavanissito hoti? |
And how, bhikkhus, does an evil bhikkhu rely on powerful people? |
Idha, bhikkhave, pāpabhikkhu rājānaṁ vā rājamahāmattānaṁ vā nissito hoti. |
Here, bhikkhus, an evil bhikkhu relies on kings or royal ministers. |
Tassa evaṁ hoti: |
It occurs to him: |
‘sace maṁ koci kiñci vakkhati, ime me rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇissantī’ti. |
‘If anyone says anything to me, these kings or royal ministers will speak on my behalf to clear me.’ |
Sace naṁ koci kiñci āha, tyassa rājāno vā rājamahāmattā vā pariyodhāya atthaṁ bhaṇanti. |
If anyone says anything to him, those kings or royal ministers speak on his behalf to clear him. |
Evaṁ kho, bhikkhave, pāpabhikkhu balavanissito hoti. |
Thus, bhikkhus, an evil bhikkhu relies on powerful people. |
Kathañca, bhikkhave, pāpabhikkhu bhogacāgī hoti? |
And how, bhikkhus, is an evil bhikkhu a spender of wealth? |
Idha, bhikkhave, pāpabhikkhu lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. |
Here, bhikkhus, an evil bhikkhu is a recipient of robes, almsfood, lodgings, and medicinal requisites for the sick. |
Tassa evaṁ hoti: |
It occurs to him: |
‘sace maṁ koci kiñci vakkhati, ito lābhena paṭisantharissāmī’ti. |
‘If anyone says anything to me, I will appease him with this gain.’ |
Sace naṁ koci kiñci āha, tato lābhena paṭisantharati. |
If anyone says anything to him, he appeases him with that gain. |
Evaṁ kho, bhikkhave, pāpabhikkhu bhogacāgī hoti. |
Thus, bhikkhus, an evil bhikkhu is a spender of wealth. |
Kathañca, bhikkhave, pāpabhikkhu ekacārī hoti? |
And how, bhikkhus, is an evil bhikkhu a lone operator? |
Idha, bhikkhave, pāpabhikkhu ekakova paccantimesu janapadesu nivāsaṁ kappeti. |
Here, bhikkhus, an evil bhikkhu sets up his dwelling all by himself in remote border regions. |
So tattha kulāni upasaṅkamanto lābhaṁ labhati. |
There, approaching families, he obtains gain. |
Evaṁ kho, bhikkhave, pāpabhikkhu ekacārī hoti. |
Thus, bhikkhus, an evil bhikkhu is a lone operator. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato pāpabhikkhu khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ, bahuñca apuññaṁ pasavatī”ti. |
Possessed of these five qualities, bhikkhus, an evil bhikkhu carries himself in a ruined and spoiled manner, is blameworthy and reprehensible to the wise, and generates much demerit.” |
Tatiyaṁ. |
Third. |
139 - AN5.139 Akkhamasutta |
139 - AN5.139 Discourse on Intolerance |
“Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo, na rañño aṅgaṁtveva saṅkhaṁ gacchati. |
“Bhikkhus, a king’s elephant possessed of five factors is not fit for a king, not worthy of a king, and is not reckoned as an asset of the king. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, rañño nāgo akkhamo hoti rūpānaṁ, akkhamo saddānaṁ, akkhamo gandhānaṁ, akkhamo rasānaṁ, akkhamo phoṭṭhabbānaṁ. |
Here, bhikkhus, a king’s elephant is intolerant of forms, intolerant of sounds, intolerant of smells, intolerant of tastes, intolerant of tangibles. |
Kathañca, bhikkhave, rañño nāgo akkhamo hoti rūpānaṁ? |
And how, bhikkhus, is a king’s elephant intolerant of forms? |
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthikāyaṁ vā disvā assakāyaṁ vā disvā rathakāyaṁ vā disvā pattikāyaṁ vā disvā saṁsīdati visīdati, na santhambhati na sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and seen an elephant formation, or a cavalry formation, or a chariot formation, or an infantry formation, falters, sinks down, does not hold firm, and is unable to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo akkhamo hoti rūpānaṁ. |
Thus, bhikkhus, a king’s elephant is intolerant of forms. |
Kathañca, bhikkhave, rañño nāgo akkhamo hoti saddānaṁ? |
And how, bhikkhus, is a king’s elephant intolerant of sounds? |
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṁ vā sutvā assasaddaṁ vā sutvā rathasaddaṁ vā sutvā pattisaddaṁ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṁ vā sutvā saṁsīdati visīdati, na santhambhati na sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and heard the sound of elephants, or the sound of horses, or the sound of chariots, or the sound of infantry, or the sound of drums, kettle-drums, conches, and cymbals, falters, sinks down, does not hold firm, and is unable to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo akkhamo hoti saddānaṁ. |
Thus, bhikkhus, a king’s elephant is intolerant of sounds. |
Kathañca, bhikkhave, rañño nāgo akkhamo hoti gandhānaṁ? |
And how, bhikkhus, is a king’s elephant intolerant of smells? |
Idha, bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṁ muttakarīsassa gandhaṁ ghāyitvā saṁsīdati visīdati, na santhambhati na sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and smelled the scent of the urine and dung of those well-bred royal elephants accustomed to battle, falters, sinks down, does not hold firm, and is unable to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo akkhamo hoti gandhānaṁ. |
Thus, bhikkhus, a king’s elephant is intolerant of smells. |
Kathañca, bhikkhave, rañño nāgo akkhamo hoti rasānaṁ? |
And how, bhikkhus, is a king’s elephant intolerant of tastes (i.e., rations)? |
Idha, bhikkhave, rañño nāgo saṅgāmagato ekissā vā tiṇodakadattiyā vimānito dvīhi vā tīhi vā catūhi vā pañcahi vā tiṇodakadattīhi vimānito saṁsīdati visīdati, na santhambhati na sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and being deprived of one portion of fodder and water, or two, or three, or four, or five portions of fodder and water, falters, sinks down, does not hold firm, and is unable to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo akkhamo hoti rasānaṁ. |
Thus, bhikkhus, a king’s elephant is intolerant of tastes. |
Kathañca, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṁ? |
And how, bhikkhus, is a king’s elephant intolerant of tangibles? |
Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho saṁsīdati visīdati, na santhambhati na sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and being pierced by one arrow-shot, or by two, or three, or four, or five arrow-shots, falters, sinks down, does not hold firm, and is unable to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo akkhamo hoti phoṭṭhabbānaṁ. |
Thus, bhikkhus, a king’s elephant is intolerant of tangibles. |
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo na rājāraho hoti na rājabhoggo na rañño aṅgaṁtveva saṅkhaṁ gacchati. |
Possessed of these five factors, bhikkhus, a king’s elephant is not fit for a king, not worthy of a king, and is not reckoned as an asset of the king. |
Evamevaṁ kho, bhikkhave, pañcahi aṅgehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṁ puññakkhettaṁ lokassa. |
In the same way, bhikkhus, a bhikkhu possessed of five qualities is not worthy of gifts, not worthy of hospitality, not worthy of offerings, not worthy of reverential salutation, not an unsurpassed field of merit for the world. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, bhikkhu akkhamo hoti rūpānaṁ, akkhamo saddānaṁ, akkhamo gandhānaṁ, akkhamo rasānaṁ, akkhamo phoṭṭhabbānaṁ. |
Here, bhikkhus, a bhikkhu is intolerant of forms, intolerant of sounds, intolerant of smells, intolerant of tastes, intolerant of tangibles. |
Kathañca, bhikkhave, bhikkhu akkhamo hoti rūpānaṁ? |
And how, bhikkhus, is a bhikkhu intolerant of forms? |
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā rajanīye rūpe sārajjati, na sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, seeing a form with the eye, lusts after an enticing form, and is unable to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu akkhamo hoti rūpānaṁ. |
Thus, bhikkhus, a bhikkhu is intolerant of forms. |
Kathañca, bhikkhave, bhikkhu akkhamo hoti saddānaṁ? |
And how, bhikkhus, is a bhikkhu intolerant of sounds? |
Idha, bhikkhave, bhikkhu sotena saddaṁ sutvā rajanīye sadde sārajjati, na sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, hearing a sound with the ear, lusts after an enticing sound, and is unable to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu akkhamo hoti saddānaṁ. |
Thus, bhikkhus, a bhikkhu is intolerant of sounds. |
Kathañca, bhikkhave, bhikkhu akkhamo hoti gandhānaṁ? |
And how, bhikkhus, is a bhikkhu intolerant of smells? |
Idha, bhikkhave, bhikkhu ghānena gandhaṁ ghāyitvā rajanīye gandhe sārajjati, na sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, smelling an odor with the nose, lusts after an enticing smell, and is unable to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu akkhamo hoti gandhānaṁ. |
Thus, bhikkhus, a bhikkhu is intolerant of smells. |
Kathañca, bhikkhave, bhikkhu akkhamo hoti rasānaṁ? |
And how, bhikkhus, is a bhikkhu intolerant of tastes? |
Idha, bhikkhave, bhikkhu jivhāya rasaṁ sāyitvā rajanīye rase sārajjati, na sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, tasting a flavor with the tongue, lusts after an enticing taste, and is unable to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu akkhamo hoti rasānaṁ. |
Thus, bhikkhus, a bhikkhu is intolerant of tastes. |
Kathañca, bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṁ? |
And how, bhikkhus, is a bhikkhu intolerant of tangibles? |
Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṁ phusitvā rajanīye phoṭṭhabbe sārajjati, na sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, touching a tangible with the body, lusts after an enticing tangible, and is unable to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu akkhamo hoti phoṭṭhabbānaṁ. |
Thus, bhikkhus, a bhikkhu is intolerant of tangibles. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu na āhuneyyo hoti na pāhuneyyo na dakkhiṇeyyo na añjalikaraṇīyo na anuttaraṁ puññakkhettaṁ lokassa. |
Possessed of these five qualities, bhikkhus, a bhikkhu is not worthy of gifts, not worthy of hospitality, not worthy of offerings, not worthy of reverential salutation, not an unsurpassed field of merit for the world. |
Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṁtveva saṅkhaṁ gacchati. |
Bhikkhus, a king’s elephant possessed of five factors is fit for a king, worthy of a king, and is reckoned as an asset of the king. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, rañño nāgo khamo hoti rūpānaṁ, khamo saddānaṁ, khamo gandhānaṁ, khamo rasānaṁ, khamo phoṭṭhabbānaṁ. |
Here, bhikkhus, a king’s elephant is tolerant of forms, tolerant of sounds, tolerant of smells, tolerant of tastes, tolerant of tangibles. |
Kathañca, bhikkhave, rañño nāgo khamo hoti rūpānaṁ? |
And how, bhikkhus, is a king’s elephant tolerant of forms? |
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthikāyaṁ vā disvā assakāyaṁ vā disvā rathakāyaṁ vā disvā pattikāyaṁ vā disvā na saṁsīdati na visīdati, santhambhati sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and seen an elephant formation, or a cavalry formation, or a chariot formation, or an infantry formation, does not falter, does not sink down, holds firm, and is able to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo khamo hoti rūpānaṁ. |
Thus, bhikkhus, a king’s elephant is tolerant of forms. |
Kathañca, bhikkhave, rañño nāgo khamo hoti saddānaṁ? |
And how, bhikkhus, is a king’s elephant tolerant of sounds? |
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthisaddaṁ vā sutvā assasaddaṁ vā sutvā rathasaddaṁ vā sutvā pattisaddaṁ vā sutvā bheripaṇavasaṅkhatiṇavaninnādasaddaṁ vā sutvā na saṁsīdati na visīdati, santhambhati sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and heard the sound of elephants, or the sound of horses, or the sound of chariots, or the sound of infantry, or the sound of drums, kettle-drums, conches, and cymbals, does not falter, does not sink down, holds firm, and is able to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo khamo hoti saddānaṁ. |
Thus, bhikkhus, a king’s elephant is tolerant of sounds. |
Kathañca, bhikkhave, rañño nāgo khamo hoti gandhānaṁ? |
And how, bhikkhus, is a king’s elephant tolerant of smells? |
Idha, bhikkhave, rañño nāgo saṅgāmagato ye te rañño nāgā abhijātā saṅgāmāvacarā tesaṁ muttakarīsassa gandhaṁ ghāyitvā na saṁsīdati na visīdati, santhambhati sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and smelled the scent of the urine and dung of those well-bred royal elephants accustomed to battle, does not falter, does not sink down, holds firm, and is able to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo khamo hoti gandhānaṁ. |
Thus, bhikkhus, a king’s elephant is tolerant of smells. |
Kathañca, bhikkhave, rañño nāgo khamo hoti rasānaṁ? |
And how, bhikkhus, is a king’s elephant tolerant of tastes? |
Idha, bhikkhave, rañño nāgo saṅgāmagato ekissā vā tiṇodakadattiyā vimānito dvīhi vā tīhi vā catūhi vā pañcahi vā tiṇodakadattīhi vimānito na saṁsīdati na visīdati, santhambhati sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and being deprived of one portion of fodder and water, or two, or three, or four, or five portions of fodder and water, does not falter, does not sink down, holds firm, and is able to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo khamo hoti rasānaṁ. |
Thus, bhikkhus, a king’s elephant is tolerant of tastes. |
Kathañca, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṁ? |
And how, bhikkhus, is a king’s elephant tolerant of tangibles? |
Idha, bhikkhave, rañño nāgo saṅgāmagato ekena vā saravegena viddho, dvīhi vā tīhi vā catūhi vā pañcahi vā saravegehi viddho na saṁsīdati na visīdati, santhambhati sakkoti saṅgāmaṁ otarituṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle and being pierced by one arrow-shot, or by two, or three, or four, or five arrow-shots, does not falter, does not sink down, holds firm, and is able to enter the battle. |
Evaṁ kho, bhikkhave, rañño nāgo khamo hoti phoṭṭhabbānaṁ. |
Thus, bhikkhus, a king’s elephant is tolerant of tangibles. |
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṁtveva saṅkhaṁ gacchati. |
Possessed of these five factors, bhikkhus, a king’s elephant is fit for a king, worthy of a king, and is reckoned as an asset of the king. |
Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. |
In the same way, bhikkhus, a bhikkhu possessed of five qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, bhikkhu khamo hoti rūpānaṁ, khamo saddānaṁ, khamo gandhānaṁ, khamo rasānaṁ, khamo phoṭṭhabbānaṁ. |
Here, bhikkhus, a bhikkhu is tolerant of forms, tolerant of sounds, tolerant of smells, tolerant of tastes, tolerant of tangibles. |
Kathañca, bhikkhave, bhikkhu khamo hoti rūpānaṁ? |
And how, bhikkhus, is a bhikkhu tolerant of forms? |
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā rajanīye rūpe na sārajjati, sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, seeing a form with the eye, does not lust after an enticing form, and is able to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu khamo hoti rūpānaṁ. |
Thus, bhikkhus, a bhikkhu is tolerant of forms. |
Kathañca, bhikkhave, bhikkhu khamo hoti saddānaṁ? |
And how, bhikkhus, is a bhikkhu tolerant of sounds? |
Idha, bhikkhave, bhikkhu sotena saddaṁ sutvā rajanīye sadde na sārajjati, sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, hearing a sound with the ear, does not lust after an enticing sound, and is able to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu khamo hoti saddānaṁ. |
Thus, bhikkhus, a bhikkhu is tolerant of sounds. |
Kathañca, bhikkhave, bhikkhu khamo hoti gandhānaṁ. |
And how, bhikkhus, is a bhikkhu tolerant of smells? |
Idha, bhikkhave, bhikkhu ghānena gandhaṁ ghāyitvā rajanīye gandhe na sārajjati, sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, smelling an odor with the nose, does not lust after an enticing smell, and is able to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu khamo hoti gandhānaṁ. |
Thus, bhikkhus, a bhikkhu is tolerant of smells. |
Kathañca, bhikkhave, bhikkhu khamo hoti rasānaṁ? |
And how, bhikkhus, is a bhikkhu tolerant of tastes? |
Idha, bhikkhave, bhikkhu jivhāya rasaṁ sāyitvā rajanīye rase na sārajjati, sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, tasting a flavor with the tongue, does not lust after an enticing taste, and is able to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu khamo hoti rasānaṁ. |
Thus, bhikkhus, a bhikkhu is tolerant of tastes. |
Kathañca, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṁ? |
And how, bhikkhus, is a bhikkhu tolerant of tangibles? |
Idha, bhikkhave, bhikkhu kāyena phoṭṭhabbaṁ phusitvā rajanīye phoṭṭhabbe na sārajjati, sakkoti cittaṁ samādahituṁ. |
Here, bhikkhus, a bhikkhu, touching a tangible with the body, does not lust after an enticing tangible, and is able to concentrate his mind. |
Evaṁ kho, bhikkhave, bhikkhu khamo hoti phoṭṭhabbānaṁ. |
Thus, bhikkhus, a bhikkhu is tolerant of tangibles. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti. |
Possessed of these five qualities, bhikkhus, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.” |
Navamaṁ. |
Ninth. |
140 - AN5.140 Sotasutta |
140 - AN5.140 Discourse on a Hearer |
“Pañcahi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgaṁtveva saṅkhaṁ gacchati. |
“Bhikkhus, a king’s elephant possessed of five factors is fit for a king, worthy of a king, and is reckoned as an asset of the king. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, rañño nāgo sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca. |
Here, bhikkhus, a king’s elephant is a hearer, a destroyer, a protector, an endurer, and a goer. |
Kathañca, bhikkhave, rañño nāgo sotā hoti? |
And how, bhikkhus, is a king’s elephant a hearer? |
Idha, bhikkhave, rañño nāgo yamenaṁ hatthidammasārathi kāraṇaṁ kāreti— |
Here, bhikkhus, whatever training the elephant trainer imparts to the king’s elephant— |
yadi vā katapubbaṁ yadi vā akatapubbaṁ— |
whether previously done or not previously done— |
taṁ aṭṭhiṁ katvā manasi katvā sabbaṁ cetasā samannāharitvā ohitasoto suṇāti. |
he takes it to heart, applies his mind to it, attends with all his mind, and listens with an attentive ear. |
Evaṁ kho, bhikkhave, rañño nāgo sotā hoti. |
Thus, bhikkhus, a king’s elephant is a hearer. |
Kathañca, bhikkhave, rañño nāgo hantā hoti? |
And how, bhikkhus, is a king’s elephant a destroyer? |
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthimpi hanati, hatthāruhampi hanati, assampi hanati, assāruhampi hanati, rathampi hanati, rathikampi hanati, pattikampi hanati. |
Here, bhikkhus, a king’s elephant, having gone to battle, destroys an elephant, destroys an elephant-rider, destroys a horse, destroys a horse-rider, destroys a chariot, destroys a charioteer, destroys an infantryman. |
Evaṁ kho, bhikkhave, rañño nāgo hantā hoti. |
Thus, bhikkhus, a king’s elephant is a destroyer. |
Kathañca, bhikkhave, rañño nāgo rakkhitā hoti? |
And how, bhikkhus, is a king’s elephant a protector? |
Idha, bhikkhave, rañño nāgo saṅgāmagato rakkhati purimaṁ kāyaṁ, rakkhati pacchimaṁ kāyaṁ, rakkhati purime pāde, rakkhati pacchime pāde, rakkhati sīsaṁ, rakkhati kaṇṇe, rakkhati dante, rakkhati soṇḍaṁ, rakkhati vāladhiṁ, rakkhati hatthāruhaṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle, protects its forequarters, protects its hindquarters, protects its forelegs, protects its hindlegs, protects its head, protects its ears, protects its tusks, protects its trunk, protects its tail, protects its elephant-rider. |
Evaṁ kho, bhikkhave, rañño nāgo rakkhitā hoti. |
Thus, bhikkhus, a king’s elephant is a protector. |
Kathañca, bhikkhave, rañño nāgo khantā hoti? |
And how, bhikkhus, is a king’s elephant an endurer? |
Idha, bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṁ asippahārānaṁ usuppahārānaṁ pharasuppahārānaṁ bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ. |
Here, bhikkhus, a king’s elephant, having gone to battle, is an endurer of blows from spears, blows from swords, blows from arrows, blows from axes, and the sound of drums, kettle-drums, conches, and cymbals. |
Evaṁ kho, bhikkhave, rañño nāgo khantā hoti. |
Thus, bhikkhus, a king’s elephant is an endurer. |
Kathañca, bhikkhave, rañño nāgo gantā hoti? |
And how, bhikkhus, is a king’s elephant a goer? |
Idha, bhikkhave, rañño nāgo yamenaṁ hatthidammasārathi disaṁ peseti— |
Here, bhikkhus, whatever direction the elephant trainer sends the king’s elephant— |
yadi vā gatapubbaṁ yadi vā agatapubbaṁ— |
whether previously gone to or not previously gone to— |
taṁ khippameva gantā hoti. |
he goes there quickly. |
Evaṁ kho, bhikkhave, rañño nāgo gantā hoti. |
Thus, bhikkhus, a king’s elephant is a goer. |
Imehi kho, bhikkhave, pañcahi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅgantveva saṅkhaṁ gacchati. |
Possessed of these five factors, bhikkhus, a king’s elephant is fit for a king, worthy of a king, and is reckoned as an asset of the king. |
Evamevaṁ kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. |
In the same way, bhikkhus, a bhikkhu possessed of five qualities is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. |
Katamehi pañcahi? |
What five? |
Idha, bhikkhave, bhikkhu sotā ca hoti, hantā ca, rakkhitā ca, khantā ca, gantā ca. |
Here, bhikkhus, a bhikkhu is a hearer, a destroyer, a protector, an endurer, and a goer. |
Kathañca, bhikkhave, bhikkhu sotā hoti? |
And how, bhikkhus, is a bhikkhu a hearer? |
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṅkatvā manasi katvā sabbaṁ cetasā samannāharitvā ohitasoto dhammaṁ suṇāti. |
Here, bhikkhus, when the Dhamma and Vinaya proclaimed by the Tathāgata is being taught, a bhikkhu takes it to heart, applies his mind to it, attends with all his mind, and listens to the Dhamma with an attentive ear. |
Evaṁ kho, bhikkhave, bhikkhu sotā hoti. |
Thus, bhikkhus, a bhikkhu is a hearer. |
Kathañca, bhikkhave, bhikkhu hantā hoti? |
And how, bhikkhus, is a bhikkhu a destroyer? |
Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti, pajahati vinodeti hanati byantīkaroti anabhāvaṁ gameti; uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti hanati byantīkaroti anabhāvaṁ gameti. |
Here, bhikkhus, a bhikkhu does not tolerate an arisen sensual thought; he abandons it, dispels it, destroys it, makes it vanish, brings it to an end; he does not tolerate an arisen thought of ill will… an arisen thought of harming… he does not tolerate arisen evil unwholesome states; he abandons them, dispels them, destroys them, makes them vanish, brings them to an end. |
Evaṁ kho, bhikkhave, bhikkhu hantā hoti. |
Thus, bhikkhus, a bhikkhu is a destroyer. |
Kathañca, bhikkhave, bhikkhu rakkhitā hoti? |
And how, bhikkhus, is a bhikkhu a protector? |
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Here, bhikkhus, a bhikkhu, seeing a form with the eye, does not grasp at its signs or its features. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati. |
Since, if he were to dwell with the eye faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practices for its restraint; he guards the eye faculty; he undertakes the restraint of the eye faculty. |
Sotena saddaṁ sutvā … |
Hearing a sound with the ear… |
ghānena gandhaṁ ghāyitvā … |
Smelling an odor with the nose… |
jivhāya rasaṁ sāyitvā … |
Tasting a flavor with the tongue… |
kāyena phoṭṭhabbaṁ phusitvā … |
Touching a tangible with the body… |
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Knowing a mental object with the mind, he does not grasp at its signs or its features. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. |
Since, if he were to dwell with the mind faculty unrestrained, evil unwholesome states of covetousness and displeasure might invade him, he practices for its restraint; he guards the mind faculty; he undertakes the restraint of the mind faculty. |
Evaṁ kho, bhikkhave, bhikkhu rakkhitā hoti. |
Thus, bhikkhus, a bhikkhu is a protector. |
Kathañca, bhikkhave, bhikkhu khantā hoti? |
And how, bhikkhus, is a bhikkhu an endurer? |
Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ; duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. |
Here, bhikkhus, a bhikkhu is an endurer of cold, heat, hunger, and thirst; of contact with gadflies, mosquitoes, wind, sun, and reptiles; of ill-spoken, unwelcome words; he is of a nature to endure arisen bodily feelings that are painful, sharp, severe, piercing, disagreeable, unpleasant, and life-threatening. |
Evaṁ kho, bhikkhave, bhikkhu khantā hoti. |
Thus, bhikkhus, a bhikkhu is an endurer. |
Kathañca, bhikkhave, bhikkhu gantā hoti? |
And how, bhikkhus, is a bhikkhu a goer? |
Idha, bhikkhave, bhikkhu yā sā disā agatapubbā iminā dīghena addhunā, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ, taṁ khippaññeva gantā hoti. |
Here, bhikkhus, that direction which has not been gone to before in this long course—namely, the stilling of all conditioned formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna—he goes there quickly. |
Evaṁ kho, bhikkhave, bhikkhu gantā hoti. |
Thus, bhikkhus, a bhikkhu is a goer. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassā”ti. |
Possessed of these five qualities, bhikkhus, a bhikkhu is worthy of gifts… an unsurpassed field of merit for the world.” |
Dasamaṁ. |
Tenth. |
Rājavaggo catuttho. |
The King Chapter, the fourth. |
Tassuddānaṁ |
The summary: |
Cakkānuvattanā rājā, |
Turning the Wheel, King, |
Yassaṁdisaṁ dve ceva patthanā; |
In Whatever Direction, and two on Aspiration; |
Appaṁsupati bhattādo, |
Sleeping Little, Food-Consumer, |
Akkhamo ca sotena cāti. |
Intolerance, and with Hearer. |
156 - AN5.156 Tatiyasaddhammasammosasutta |
156 - AN5.156 Third Discourse on the Disappearance of the True Dhamma |
“Pañcime, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. |
“Bhikkhus, these five qualities lead to the confusion and disappearance of the true Dhamma. |
Katame pañca? |
What five? |
Idha, bhikkhave, bhikkhū duggahitaṁ suttantaṁ pariyāpuṇanti dunnikkhittehi padabyañjanehi. |
Here, bhikkhus, bhikkhus master the suttas wrongly, with wrongly placed words and phrases. |
Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti. |
When the words and phrases are wrongly placed, bhikkhus, the meaning too is wrongly interpreted. |
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the first quality that leads to the confusion and disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, bhikkhū dubbacā honti, dovacassakaraṇehi dhammehi samannāgatā, akkhamā appadakkhiṇaggāhino anusāsaniṁ. |
Furthermore, bhikkhus, bhikkhus are difficult to correct, endowed with qualities that make them difficult to correct, intolerant, and not receptive to instruction. |
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the second quality that leads to the confusion and disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṁ suttantaṁ paraṁ vācenti; |
Furthermore, bhikkhus, those bhikkhus who are learned, who have received the tradition, who are bearers of the Dhamma, bearers of the Vinaya, bearers of the Mātikās, do not respectfully make others recite the suttas; |
tesaṁ accayena chinnamūlako suttanto hoti appaṭisaraṇo. |
with their passing, the suttas become cut off at the root, without refuge. |
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the third quality that leads to the confusion and disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
Furthermore, bhikkhus, the elder bhikkhus are luxurious, lax, foremost in backsliding, shirking seclusion, and do not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. |
Their succeeding generation falls into that same pattern of behavior. |
Sāpi hoti bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They too are luxurious, lax, foremost in backsliding, shirking seclusion, and do not arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the fourth quality that leads to the confusion and disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, saṅgho bhinno hoti. |
Furthermore, bhikkhus, the Saṅgha is divided. |
Saṅghe kho pana, bhikkhave, bhinne aññamaññaṁ akkosā ca honti, aññamaññaṁ paribhāsā ca honti, aññamaññaṁ parikkhepā ca honti, aññamaññaṁ pariccajanā ca honti. |
And when the Saṅgha is divided, bhikkhus, there are mutual insults, mutual reproaches, mutual dismissals, and mutual abandonments. |
Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṁ aññathattaṁ hoti. |
There, the unconvinced do not become convinced, and some of the convinced change their minds. |
Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati. |
This, bhikkhus, is the fifth quality that leads to the confusion and disappearance of the true Dhamma. |
Ime kho, bhikkhave, pañca dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. |
These, bhikkhus, are the five qualities that lead to the confusion and disappearance of the true Dhamma. |
Pañcime, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. |
Bhikkhus, these five qualities lead to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Katame pañca? |
What five? |
Idha, bhikkhave, bhikkhū suggahitaṁ suttantaṁ pariyāpuṇanti sunikkhittehi padabyañjanehi. |
Here, bhikkhus, bhikkhus master the suttas well, with well-placed words and phrases. |
Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. |
When the words and phrases are well-placed, bhikkhus, the meaning too is well-interpreted. |
Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the first quality that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā, khamā padakkhiṇaggāhino anusāsaniṁ. |
Furthermore, bhikkhus, bhikkhus are easy to correct, endowed with qualities that make them easy to correct, tolerant, and receptive to instruction. |
Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the second quality that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṁ suttantaṁ paraṁ vācenti; |
Furthermore, bhikkhus, those bhikkhus who are learned, who have received the tradition, who are bearers of the Dhamma, bearers of the Vinaya, bearers of the Mātikās, respectfully make others recite the suttas; |
tesaṁ accayena na chinnamūlako suttanto hoti sappaṭisaraṇo. |
with their passing, the suttas do not become cut off at the root, but have a refuge. |
Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the third quality that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā; vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
Furthermore, bhikkhus, the elder bhikkhus are not luxurious, not lax, shirking backsliding, foremost in seclusion; they arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. |
Their succeeding generation falls into that same pattern of behavior. |
Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
They too are not luxurious, not lax, shirking backsliding, foremost in seclusion; they arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Ayaṁ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the fourth quality that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Puna caparaṁ, bhikkhave, saṅgho samaggo sammodamāno avivadamāno ekuddeso phāsuṁ viharati. |
Furthermore, bhikkhus, the Saṅgha is in harmony, rejoicing together, without disputes, with a single recitation, dwelling at ease. |
Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṁ akkosā honti, na ca aññamaññaṁ paribhāsā honti, na ca aññamaññaṁ parikkhepā honti, na ca aññamaññaṁ pariccajanā honti. |
And when the Saṅgha is in harmony, bhikkhus, there are no mutual insults, no mutual reproaches, no mutual dismissals, and no mutual abandonments. |
Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hoti. |
There, the unconvinced become convinced, and the convinced increase in number. |
Ayaṁ, bhikkhave, pañcamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati. |
This, bhikkhus, is the fifth quality that leads to the stability, non-confusion, and non-disappearance of the true Dhamma. |
Ime kho, bhikkhave, pañca dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti. |
These, bhikkhus, are the five qualities that lead to the stability, non-confusion, and non-disappearance of the true Dhamma.” |
Chaṭṭhaṁ. |
Sixth. |
157 - AN5.157 Dukkathāsutta |
157 - AN5.157 Discourse on Bad Talk |
“Pañcannaṁ, bhikkhave, puggalānaṁ kathā dukkathā puggale puggalaṁ upanidhāya. |
“For five types of individuals, bhikkhus, talk (on certain topics) is bad talk, depending on the individual. |
Katamesaṁ pañcannaṁ? |
What five? |
Assaddhassa, bhikkhave, saddhākathā dukkathā; |
For a faithless person, bhikkhus, talk on faith is bad talk; |
dussīlassa sīlakathā dukkathā; |
for an unvirtuous person, talk on virtuous behavior is bad talk; |
appassutassa bāhusaccakathā dukkathā; |
for a person of little learning, talk on extensive learning is bad talk; |
maccharissa cāgakathā dukkathā; |
for a miserly person, talk on generosity is bad talk; |
duppaññassa paññākathā dukkathā. |
for an unwise person, talk on wisdom is bad talk. |
Kasmā ca, bhikkhave, assaddhassa saddhākathā dukkathā? |
And why, bhikkhus, is talk on faith bad talk for a faithless person? |
Assaddho, bhikkhave, saddhākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. |
A faithless person, bhikkhus, when talk on faith is being given, becomes hostile, gets angry, becomes upset, resists, and shows anger, hatred, and displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, saddhāsampadaṁ attani na samanupassati, na ca labhati tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he does not see that accomplishment in faith in himself, and he does not obtain the rapture and joy based on that. |
Tasmā assaddhassa saddhākathā dukkathā. |
Therefore, for a faithless person, talk on faith is bad talk. |
Kasmā ca, bhikkhave, dussīlassa sīlakathā dukkathā? |
And why, bhikkhus, is talk on virtuous behavior bad talk for an unvirtuous person? |
Dussīlo, bhikkhave, sīlakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. |
An unvirtuous person, bhikkhus, when talk on virtuous behavior is being given, becomes hostile, gets angry, becomes upset, resists, and shows anger, hatred, and displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, sīlasampadaṁ attani na samanupassati na ca labhati tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he does not see that accomplishment in virtuous behavior in himself, and he does not obtain the rapture and joy based on that. |
Tasmā dussīlassa sīlakathā dukkathā. |
Therefore, for an unvirtuous person, talk on virtuous behavior is bad talk. |
Kasmā ca, bhikkhave, appassutassa bāhusaccakathā dukkathā? |
And why, bhikkhus, is talk on extensive learning bad talk for a person of little learning? |
Appassuto, bhikkhave, bāhusaccakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. |
A person of little learning, bhikkhus, when talk on extensive learning is being given, becomes hostile, gets angry, becomes upset, resists, and shows anger, hatred, and displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, sutasampadaṁ attani na samanupassati, na ca labhati tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he does not see that accomplishment in learning in himself, and he does not obtain the rapture and joy based on that. |
Tasmā appassutassa bāhusaccakathā dukkathā. |
Therefore, for a person of little learning, talk on extensive learning is bad talk. |
Kasmā ca, bhikkhave, maccharissa cāgakathā dukkathā? |
And why, bhikkhus, is talk on generosity bad talk for a miserly person? |
Maccharī, bhikkhave, cāgakathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. |
A miserly person, bhikkhus, when talk on generosity is being given, becomes hostile, gets angry, becomes upset, resists, and shows anger, hatred, and displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, cāgasampadaṁ attani na samanupassati na ca labhati tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he does not see that accomplishment in generosity in himself, and he does not obtain the rapture and joy based on that. |
Tasmā maccharissa cāgakathā dukkathā. |
Therefore, for a miserly person, talk on generosity is bad talk. |
Kasmā ca, bhikkhave, duppaññassa paññākathā dukkathā? |
And why, bhikkhus, is talk on wisdom bad talk for an unwise person? |
Duppañño, bhikkhave, paññākathāya kacchamānāya abhisajjati kuppati byāpajjati patitthīyati kopañca dosañca appaccayañca pātukaroti. |
An unwise person, bhikkhus, when talk on wisdom is being given, becomes hostile, gets angry, becomes upset, resists, and shows anger, hatred, and displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, paññāsampadaṁ attani na samanupassati, na ca labhati tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he does not see that accomplishment in wisdom in himself, and he does not obtain the rapture and joy based on that. |
Tasmā duppaññassa paññākathā dukkathā. |
Therefore, for an unwise person, talk on wisdom is bad talk. |
Imesaṁ kho, bhikkhave, pañcannaṁ puggalānaṁ kathā dukkathā puggale puggalaṁ upanidhāya. |
For these five types of individuals, bhikkhus, talk (on certain topics) is bad talk, depending on the individual. |
Pañcannaṁ, bhikkhave, puggalānaṁ kathā sukathā puggale puggalaṁ upanidhāya. |
For five types of individuals, bhikkhus, talk (on certain topics) is good talk, depending on the individual. |
Katamesaṁ pañcannaṁ? |
What five? |
Saddhassa, bhikkhave, saddhākathā sukathā; |
For a faithful person, bhikkhus, talk on faith is good talk; |
sīlavato sīlakathā sukathā; |
for a virtuous person, talk on virtuous behavior is good talk; |
bahussutassa bāhusaccakathā sukathā; |
for a learned person, talk on extensive learning is good talk; |
cāgavato cāgakathā sukathā; |
for a generous person, talk on generosity is good talk; |
paññavato paññākathā sukathā. |
for a wise person, talk on wisdom is good talk. |
Kasmā ca, bhikkhave, saddhassa saddhākathā sukathā? |
And why, bhikkhus, is talk on faith good talk for a faithful person? |
Saddho, bhikkhave, saddhākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. |
A faithful person, bhikkhus, when talk on faith is being given, does not become hostile, does not get angry, does not become upset, does not resist, and does not show anger, hatred, or displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, saddhāsampadaṁ attani samanupassati labhati ca tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he sees that accomplishment in faith in himself, and he obtains the rapture and joy based on that. |
Tasmā saddhassa saddhākathā sukathā. |
Therefore, for a faithful person, talk on faith is good talk. |
Kasmā ca, bhikkhave, sīlavato sīlakathā sukathā? |
And why, bhikkhus, is talk on virtuous behavior good talk for a virtuous person? |
Sīlavā, bhikkhave, sīlakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. |
A virtuous person, bhikkhus, when talk on virtuous behavior is being given, does not become hostile, does not get angry, does not become upset, does not resist, and does not show anger, hatred, or displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, sīlasampadaṁ attani samanupassati, labhati ca tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he sees that accomplishment in virtuous behavior in himself, and he obtains the rapture and joy based on that. |
Tasmā sīlavato sīlakathā sukathā. |
Therefore, for a virtuous person, talk on virtuous behavior is good talk. |
Kasmā ca, bhikkhave, bahussutassa bāhusaccakathā sukathā? |
And why, bhikkhus, is talk on extensive learning good talk for a learned person? |
Bahussuto, bhikkhave, bāhusaccakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. |
A learned person, bhikkhus, when talk on extensive learning is being given, does not become hostile, does not get angry, does not become upset, does not resist, and does not show anger, hatred, or displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, sutasampadaṁ attani samanupassati, labhati ca tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he sees that accomplishment in learning in himself, and he obtains the rapture and joy based on that. |
Tasmā bahussutassa bāhusaccakathā sukathā. |
Therefore, for a learned person, talk on extensive learning is good talk. |
Kasmā ca, bhikkhave, cāgavato cāgakathā sukathā? |
And why, bhikkhus, is talk on generosity good talk for a generous person? |
Cāgavā, bhikkhave, cāgakathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. |
A generous person, bhikkhus, when talk on generosity is being given, does not become hostile, does not get angry, does not become upset, does not resist, and does not show anger, hatred, or displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, cāgasampadaṁ attani samanupassati, labhati ca tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he sees that accomplishment in generosity in himself, and he obtains the rapture and joy based on that. |
Tasmā cāgavato cāgakathā sukathā. |
Therefore, for a generous person, talk on generosity is good talk. |
Kasmā ca, bhikkhave, paññavato paññākathā sukathā? |
And why, bhikkhus, is talk on wisdom good talk for a wise person? |
Paññavā, bhikkhave, paññākathāya kacchamānāya nābhisajjati na kuppati na byāpajjati na patitthīyati na kopañca dosañca appaccayañca pātukaroti. |
A wise person, bhikkhus, when talk on wisdom is being given, does not become hostile, does not get angry, does not become upset, does not resist, and does not show anger, hatred, or displeasure. |
Taṁ kissa hetu? |
For what reason? |
Tañhi so, bhikkhave, paññāsampadaṁ attani samanupassati labhati ca tatonidānaṁ pītipāmojjaṁ. |
Because, bhikkhus, he sees that accomplishment in wisdom in himself, and he obtains the rapture and joy based on that. |
Tasmā paññavato paññākathā sukathā. |
Therefore, for a wise person, talk on wisdom is good talk. |
Imesaṁ kho, bhikkhave, pañcannaṁ puggalānaṁ kathā sukathā puggale puggalaṁ upanidhāyā”ti. |
For these five types of individuals, bhikkhus, talk (on certain topics) is good talk, depending on the individual.” |
Sattamaṁ. |
Seventh. |
162 - AN5.162 Dutiyaāghātapaṭivinayasutta |
162 - AN5.162 Second Discourse on Dispelling Resentment |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There the venerable Sāriputta addressed the bhikkhus: |
“āvuso bhikkhave”ti. |
“Friends, bhikkhus.” |
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. |
“Friend,” those bhikkhus replied to the venerable Sāriputta. |
Āyasmā sāriputto etadavoca: |
The venerable Sāriputta said this: |
“Pañcime, āvuso, āghātapaṭivinayā yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo. |
“Friends, these are five ways of dispelling resentment, by which resentment that has arisen in a bhikkhu should be completely dispelled. |
Katame pañca? |
What five? |
Idhāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti parisuddhavacīsamācāro; |
Here, friends, a certain person has impure bodily conduct but pure verbal conduct; |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. |
towards such a person, friends, resentment should be dispelled. |
Idha panāvuso, ekacco puggalo aparisuddhavacīsamācāro hoti parisuddhakāyasamācāro; |
Here again, friends, a certain person has impure verbal conduct but pure bodily conduct; |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. |
towards such a person, friends, resentment should be dispelled. |
Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ; |
Here again, friends, a certain person has impure bodily conduct and impure verbal conduct, but he occasionally gains an opening of mind, a serenity of mind; |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. |
towards such a person, friends, resentment should be dispelled. |
Idha panāvuso, ekacco puggalo aparisuddhakāyasamācāro hoti aparisuddhavacīsamācāro, na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ; |
Here again, friends, a certain person has impure bodily conduct and impure verbal conduct, and he does not occasionally gain an opening of mind, a serenity of mind; |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. |
towards such a person, friends, resentment should be dispelled. |
Idha panāvuso, ekacco puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro, labhati ca kālena vā kālaṁ cetaso vivaraṁ cetaso pasādaṁ; |
Here again, friends, a certain person has pure bodily conduct and pure verbal conduct, and he occasionally gains an opening of mind, a serenity of mind; |
evarūpepi, āvuso, puggale āghāto paṭivinetabbo. |
towards such a person, friends, resentment should be dispelled. |
Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? |
Therein, friends, regarding that person who has impure bodily conduct but pure verbal conduct, how should resentment towards that person be dispelled? |
Seyyathāpi, āvuso, bhikkhu paṁsukūliko rathiyāya nantakaṁ disvā vāmena pādena niggaṇhitvā dakkhiṇena pādena pattharitvā, yo tattha sāro taṁ paripātetvā ādāya pakkameyya; |
Suppose, friends, a bhikkhu who wears rag-robes, seeing a piece of cloth on the road, holds it down with his left foot, spreads it out with his right foot, and having torn off whatever is the sound part, takes it and departs; |
evamevaṁ khvāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro parisuddhavacīsamācāro, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṁ samaye manasi kātabbā, yā ca khvassa parisuddhavacīsamācāratā sāssa tasmiṁ samaye manasi kātabbā. |
so too, friends, regarding that person who has impure bodily conduct but pure verbal conduct, his impure bodily conduct should not be attended to at that time, but his pure verbal conduct should be attended to at that time. |
Evaṁ tasmiṁ puggale āghāto paṭivinetabbo. |
Thus resentment towards that person should be dispelled. |
Tatrāvuso, yvāyaṁ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? |
Therein, friends, regarding that person who has impure verbal conduct but pure bodily conduct, how should resentment towards that person be dispelled? |
Seyyathāpi, āvuso, pokkharaṇī sevālapaṇakapariyonaddhā. |
Suppose, friends, there is a pond covered with algae and slime. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. |
Then a man would come, overcome by heat, afflicted by heat, tired, thirsty, and parched. |
So taṁ pokkharaṇiṁ ogāhetvā ubhohi hatthehi iticiti ca sevālapaṇakaṁ apaviyūhitvā añjalinā pivitvā pakkameyya. |
Having entered that pond, and having pushed aside the algae and slime with both hands this way and that, he would drink with cupped hands and depart. |
Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhavacīsamācāro parisuddhakāyasamācāro, yāssa aparisuddhavacīsamācāratā na sāssa tasmiṁ samaye manasi kātabbā, yā ca khvassa parisuddhakāyasamācāratā sāssa tasmiṁ samaye manasi kātabbā. |
So too, friends, regarding that person who has impure verbal conduct but pure bodily conduct, his impure verbal conduct should not be attended to at that time, but his pure bodily conduct should be attended to at that time. |
Evaṁ tasmiṁ puggale āghāto paṭivinetabbo. |
Thus resentment towards that person should be dispelled. |
Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? |
Therein, friends, regarding that person who has impure bodily conduct and impure verbal conduct, but occasionally gains an opening of mind, a serenity of mind, how should resentment towards that person be dispelled? |
Seyyathāpi, āvuso, parittaṁ gopade udakaṁ. |
Suppose, friends, there is a little water in a cow’s footprint. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. |
Then a man would come, overcome by heat, afflicted by heat, tired, thirsty, and parched. |
Tassa evamassa: |
It would occur to him: |
‘idaṁ kho parittaṁ gopade udakaṁ. |
‘This is a little water in a cow’s footprint. |
Sacāhaṁ añjalinā vā pivissāmi bhājanena vā khobhessāmipi taṁ loḷessāmipi taṁ apeyyampi taṁ karissāmi. |
If I drink it with cupped hands or with a vessel, I will stir it up, I will muddy it, I will make it undrinkable. |
Yannūnāhaṁ catukkuṇḍiko nipatitvā gopītakaṁ pivitvā pakkameyyan’ti. |
Why don’t I get down on all fours and drink it like a cow and depart?’ |
So catukkuṇḍiko nipatitvā gopītakaṁ pivitvā pakkameyya. |
So he would get down on all fours, drink it like a cow, and depart. |
Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, yāssa aparisuddhakāyasamācāratā na sāssa tasmiṁ samaye manasi kātabbā; |
So too, friends, regarding that person who has impure bodily conduct and impure verbal conduct, but occasionally gains an opening of mind, a serenity of mind, his impure bodily conduct should not be attended to at that time; |
yāpissa aparisuddhavacīsamācāratā na sāpissa tasmiṁ samaye manasi kātabbā. |
and his impure verbal conduct should not be attended to at that time. |
Yañca kho so labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, tamevassa tasmiṁ samaye manasi kātabbaṁ. |
But that opening of mind, that serenity of mind which he occasionally gains, that very thing should be attended to at that time. |
Evaṁ tasmiṁ puggale āghāto paṭivinetabbo. |
Thus resentment towards that person should be dispelled. |
Tatrāvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? |
Therein, friends, regarding that person who has impure bodily conduct and impure verbal conduct, and does not occasionally gain an opening of mind, a serenity of mind, how should resentment towards that person be dispelled? |
Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno. |
Suppose, friends, a man is sick, suffering, gravely ill, on a long journey. |
Tassa puratopissa dūre gāmo pacchatopissa dūre gāmo. |
Before him is a distant village, and behind him is a distant village. |
So na labheyya sappāyāni bhojanāni, na labheyya sappāyāni bhesajjāni, na labheyya patirūpaṁ upaṭṭhākaṁ, na labheyya gāmantanāyakaṁ. |
He would not obtain suitable food, would not obtain suitable medicine, would not obtain a suitable attendant, would not obtain a guide to the village. |
Tamenaṁ aññataro puriso passeyya addhānamaggappaṭipanno. |
Another man, also on the long journey, would see him. |
So tasmiṁ purise kāruññaṁyeva upaṭṭhāpeyya, anuddayaṁyeva upaṭṭhāpeyya, anukampaṁyeva upaṭṭhāpeyya: |
He would establish only compassion for that man, only sympathy, only commiseration: |
‘aho vatāyaṁ puriso labheyya sappāyāni bhojanāni, labheyya sappāyāni bhesajjāni, labheyya patirūpaṁ upaṭṭhākaṁ, labheyya gāmantanāyakaṁ. |
‘Oh, may this man obtain suitable food, obtain suitable medicine, obtain a suitable attendant, obtain a guide to the village. |
Taṁ kissa hetu? |
For what reason? |
Māyaṁ puriso idheva anayabyasanaṁ āpajjī’ti. |
May this man not come to ruin and disaster right here.’ |
Evamevaṁ kho, āvuso, yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacīsamācāro na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, evarūpepi, āvuso, puggale kāruññaṁyeva upaṭṭhāpetabbaṁ anuddayāyeva upaṭṭhāpetabbā anukampāyeva upaṭṭhāpetabbā: |
So too, friends, regarding that person who has impure bodily conduct and impure verbal conduct, and does not occasionally gain an opening of mind, a serenity of mind; towards such a person, friends, only compassion should be established, only sympathy should be established, only commiseration should be established: |
‘aho vata ayamāyasmā kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveyya, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveyya, manoduccaritaṁ pahāya manosucaritaṁ bhāveyya. |
‘Oh, may this venerable one abandon bodily misconduct and develop bodily good conduct, abandon verbal misconduct and develop verbal good conduct, abandon mental misconduct and develop mental good conduct. |
Taṁ kissa hetu? |
For what reason? |
Māyaṁ āyasmā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjī’ti. |
May this venerable one not, with the breakup of the body, after death, be reborn in a plane of misery, a bad destination, a lower realm, in hell.’ |
Evaṁ tasmiṁ puggale āghāto paṭivinetabbo. |
Thus resentment towards that person should be dispelled. |
Tatrāvuso, yvāyaṁ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, kathaṁ tasmiṁ puggale āghāto paṭivinetabbo? |
Therein, friends, regarding that person who has pure bodily conduct and pure verbal conduct, and occasionally gains an opening of mind, a serenity of mind, how should resentment towards that person be dispelled? |
Seyyathāpi, āvuso, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā nānārukkhehi sañchannā. |
Suppose, friends, there is a pond with clear water, sweet water, cool water, limpid water, with good banks, delightful, shaded by various trees. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. |
Then a man would come, overcome by heat, afflicted by heat, tired, thirsty, and parched. |
So taṁ pokkharaṇiṁ ogāhetvā nhātvā ca pivitvā ca paccuttaritvā tattheva rukkhacchāyāya nisīdeyya vā nipajjeyya vā. |
Having entered that pond, and having bathed and drunk, he would come out and sit or lie down right there in the shade of a tree. |
Evamevaṁ kho, āvuso, yvāyaṁ puggalo parisuddhakāyasamācāro parisuddhavacīsamācāro labhati ca kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, yāpissa parisuddhakāyasamācāratā sāpissa tasmiṁ samaye manasi kātabbā; |
So too, friends, regarding that person who has pure bodily conduct and pure verbal conduct, and occasionally gains an opening of mind, a serenity of mind, his pure bodily conduct should be attended to at that time; |
yāpissa parisuddhavacīsamācāratā sāpissa tasmiṁ samaye manasi kātabbā; |
and his pure verbal conduct should be attended to at that time; |
yampi labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, tampissa tasmiṁ samaye manasi kātabbaṁ. |
and that opening of mind, that serenity of mind which he occasionally gains, that too should be attended to at that time. |
Evaṁ tasmiṁ puggale āghāto paṭivinetabbo. |
Thus resentment towards that person should be dispelled. |
Samantapāsādikaṁ, āvuso, puggalaṁ āgamma cittaṁ pasīdati. |
The mind becomes serene, friends, in dependence on an entirely pleasing individual. |
Ime kho, āvuso, pañca āghātapaṭivinayā, yattha bhikkhuno uppanno āghāto sabbaso paṭivinetabbo”ti. |
These, friends, are the five ways of dispelling resentment, by which resentment that has arisen in a bhikkhu should be completely dispelled.” |
Dutiyaṁ. |
Second. |
166 - AN5.166 Nirodhasutta |
166 - AN5.166 Discourse on Cessation (Attainment) |
Tatra kho āyasmā sāriputto bhikkhū āmantesi …pe… |
There the venerable Sāriputta addressed the bhikkhus … |
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“Here, friends, a bhikkhu accomplished in virtuous behavior, accomplished in concentration, accomplished in wisdom, might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānaṁ. |
this is a possibility. |
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
If he does not win final knowledge in this very life, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, he might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānan”ti. |
this is a possibility.” |
Evaṁ vutte, āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: |
When this was said, the venerable Udāyī said this to the venerable Sāriputta: |
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“This is impossible, friend Sāriputta, it is no occasion, that a bhikkhu, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, might attain and emerge from the cessation of perception and feeling— |
natthetaṁ ṭhānan”ti. |
this is not a possibility.” |
Dutiyampi kho …pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi: |
A second time… A third time the venerable Sāriputta addressed the bhikkhus: |
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“Here, friends, a bhikkhu accomplished in virtuous behavior, accomplished in concentration, accomplished in wisdom, might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānaṁ. |
this is a possibility. |
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
If he does not win final knowledge in this very life, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, he might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānan”ti. |
this is a possibility.” |
Tatiyampi kho āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: |
A third time the venerable Udāyī said this to the venerable Sāriputta: |
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“This is impossible, friend Sāriputta, it is no occasion, that a bhikkhu, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, might attain and emerge from the cessation of perception and feeling— |
natthetaṁ ṭhānan”ti. |
this is not a possibility.” |
Atha kho āyasmato sāriputtassa etadahosi: |
Then it occurred to the venerable Sāriputta: |
“yāvatatiyakampi kho me āyasmā udāyī paṭikkosati, na ca me koci bhikkhu anumodati. |
“Even for a third time the venerable Udāyī contradicts me, and no bhikkhu approves of my statement. |
Yannūnāhaṁ yena bhagavā tenupasaṅkameyyan”ti. |
Why don’t I go to the Blessed One?” |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Then the venerable Sāriputta went to the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. |
Ekamantaṁ nisinno kho āyasmā sāriputto bhikkhū āmantesi: |
Seated to one side, the venerable Sāriputta addressed the bhikkhus: |
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“Here, friends, a bhikkhu accomplished in virtuous behavior, accomplished in concentration, accomplished in wisdom, might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānaṁ. |
this is a possibility. |
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
If he does not win final knowledge in this very life, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, he might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānan”ti. |
this is a possibility.” |
Evaṁ vutte, āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: |
When this was said, the venerable Udāyī said this to the venerable Sāriputta: |
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“This is impossible, friend Sāriputta, it is no occasion, that a bhikkhu, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, might attain and emerge from the cessation of perception and feeling— |
natthetaṁ ṭhānan”ti. |
this is not a possibility.” |
Dutiyampi kho …pe… tatiyampi kho āyasmā sāriputto bhikkhū āmantesi: |
A second time… A third time the venerable Sāriputta addressed the bhikkhus: |
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“Here, friends, a bhikkhu accomplished in virtuous behavior, accomplished in concentration, accomplished in wisdom, might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānaṁ. |
this is a possibility. |
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
If he does not win final knowledge in this very life, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, he might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānan”ti. |
this is a possibility.” |
Tatiyampi kho āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: |
A third time the venerable Udāyī said this to the venerable Sāriputta: |
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“This is impossible, friend Sāriputta, it is no occasion, that a bhikkhu, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, might attain and emerge from the cessation of perception and feeling— |
natthetaṁ ṭhānan”ti. |
this is not a possibility.” |
Atha kho āyasmato sāriputtassa etadahosi: |
Then it occurred to the venerable Sāriputta: |
“bhagavatopi kho me sammukhā āyasmā udāyī yāvatatiyakaṁ paṭikkosati, na ca me koci bhikkhu anumodati. |
“Even in the Blessed One’s presence the venerable Udāyī contradicts me for a third time, and no bhikkhu approves of my statement. |
Yannūnāhaṁ tuṇhī assan”ti. |
Why don’t I remain silent?” |
Atha kho āyasmā sāriputto tuṇhī ahosi. |
Then the venerable Sāriputta remained silent. |
Atha kho bhagavā āyasmantaṁ udāyiṁ āmantesi: |
Then the Blessed One addressed the venerable Udāyī: |
“kaṁ pana tvaṁ, udāyi, manomayaṁ kāyaṁ paccesī”ti? |
“But what, Udāyī, do you understand by a mind-made body?” |
“Ye te, bhante, devā arūpino saññāmayā”ti. |
“Those formless devas, venerable sir, made of perception.” |
“Kiṁ nu kho tuyhaṁ, udāyi, bālassa abyattassa bhaṇitena. |
“What is the use, Udāyī, of the talk of a foolish, witless person? |
Tvampi nāma bhaṇitabbaṁ maññasī”ti. |
Do you even think you should speak?” |
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One addressed the venerable Ānanda: |
“atthi nāma, ānanda, theraṁ bhikkhuṁ vihesiyamānaṁ ajjhupekkhissatha. |
“Is it possible, Ānanda, that you would look on while an elder bhikkhu is being harassed? |
Na hi nāma, ānanda, kāruññampi bhavissati theramhi bhikkhumhi vihesiyamānamhī”ti. |
Is it possible, Ānanda, that there would be no compassion for an elder bhikkhu who is being harassed?” |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“idha, bhikkhave, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
“Here, bhikkhus, a bhikkhu accomplished in virtuous behavior, accomplished in concentration, accomplished in wisdom, might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānaṁ. |
this is a possibility. |
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— |
If he does not win final knowledge in this very life, having passed beyond the company of devas who consume material food, reborn in a certain mind-made body, he might attain and emerge from the cessation of perception and feeling— |
atthetaṁ ṭhānan”ti. |
this is a possibility.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. |
Having said this, the Fortunate One rose from his seat and entered the vihāra. |
Atha kho āyasmā ānando acirapakkantassa bhagavato yenāyasmā upavāṇo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ upavāṇaṁ etadavoca: |
Then, not long after the Blessed One had departed, the venerable Ānanda approached the venerable Upavāṇa; having approached, he said this to the venerable Upavāṇa: |
“idhāvuso upavāṇa, aññe there bhikkhū vihesenti. |
“Here, friend Upavāṇa, other elder bhikkhus are being harassed. |
Mayaṁ tena na muccāma. |
We are not free from that. |
Anacchariyaṁ kho, panetaṁ āvuso upavāṇa, yaṁ bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etadeva ārabbha udāhareyya yathā āyasmantaṁyevettha upavāṇaṁ paṭibhāseyya. |
It would not be surprising, friend Upavāṇa, if the Blessed One, having risen from seclusion in the evening, were to bring this very matter up and address the venerable Upavāṇa about it. |
Idāneva amhākaṁ sārajjaṁ okkantan”ti. |
Just now, timidity has overcome us.” |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ upavāṇaṁ etadavoca: |
Then, in the evening, the Blessed One, having risen from seclusion, approached the attendance hall; having approached, he sat down on the prepared seat. Having sat down, the Blessed One said this to the venerable Upavāṇa: |
“Katihi nu kho, upavāṇa, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti? |
“By how many qualities, Upavāṇa, is an elder bhikkhu dear and agreeable to his companions in the holy life, respected, and honored?” |
“Pañcahi, bhante, dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. |
“By five qualities, venerable sir, an elder bhikkhu is dear and agreeable to his companions in the holy life, respected, and honored. |
Katamehi pañcahi? |
What five? |
Idha, bhante, thero bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu; |
Here, venerable sir, an elder bhikkhu is virtuous… undertaking and training in the training rules; |
bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā; |
he is learned… well penetrated by view; |
kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā; |
he is a good speaker, of good speech, endowed with urbane speech, clear, distinct, that makes the meaning known; |
catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī; |
he is an easy attainer, without difficulty, without trouble, of the four jhānas that are of the higher mind, blissful dwellings in this very life; |
āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati. |
by the destruction of the taints… he has realized for himself… and abides in it. |
Imehi kho, bhante, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo cā”ti. |
Possessed of these five qualities, venerable sir, an elder bhikkhu is dear and agreeable to his companions in the holy life, respected, and honored.” |
“Sādhu sādhu, upavāṇa. |
“Good, good, Upavāṇa! |
Imehi kho, upavāṇa, pañcahi dhammehi samannāgato thero bhikkhu sabrahmacārīnaṁ piyo ca hoti manāpo ca garu ca bhāvanīyo ca. |
Possessed of these five qualities, Upavāṇa, an elder bhikkhu is dear and agreeable to his companions in the holy life, respected, and honored. |
Ime ce, upavāṇa, pañca dhammā therassa bhikkhuno na saṁvijjeyyuṁ, taṁ sabrahmacārī na sakkareyyuṁ na garuṁ kareyyuṁ na māneyyuṁ na pūjeyyuṁ khaṇḍiccena pāliccena valittacatāya. |
If, Upavāṇa, these five qualities were not found in an elder bhikkhu, his companions in the holy life would not honor him, would not respect him, would not esteem him, would not worship him, due to his brokenness, paleness, and wrinkled skin (lit. having cracked skin, grey hair, and wrinkled skin). |
Yasmā ca kho, upavāṇa, ime pañca dhammā therassa bhikkhuno saṁvijjanti, tasmā taṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjentī”ti. |
But because, Upavāṇa, these five qualities are found in an elder bhikkhu, therefore his companions in the holy life honor him, respect him, esteem him, and worship him.” |
Chaṭṭhaṁ. |
Sixth. |
167 - AN5.167 Codanāsutta |
167 - AN5.167 Discourse on Accusation |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There the venerable Sāriputta addressed the bhikkhus: |
“codakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo. |
“A bhikkhu, friends, who wishes to accuse another should establish five qualities in himself before accusing another. |
Katame pañca? |
What five? |
Kālena vakkhāmi, no akālena; |
I will speak at the right time, not at the wrong time; |
bhūtena vakkhāmi, no abhūtena; |
I will speak what is true, not what is untrue; |
saṇhena vakkhāmi, no pharusena; |
I will speak gently, not harshly; |
atthasaṁhitena vakkhāmi, no anatthasaṁhitena; |
I will speak what is beneficial, not what is unbeneficial; |
mettacitto vakkhāmi, no dosantaro. |
I will speak with a mind of loving-kindness, not with inner hate. |
Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhāpetvā paro codetabbo. |
A bhikkhu, friends, who wishes to accuse another should establish these five qualities in himself before accusing another. |
Idhāhaṁ, āvuso, ekaccaṁ puggalaṁ passāmi akālena codiyamānaṁ no kālena kupitaṁ, abhūtena codiyamānaṁ no bhūtena kupitaṁ, pharusena codiyamānaṁ no saṇhena kupitaṁ, anatthasaṁhitena codiyamānaṁ no atthasaṁhitena kupitaṁ, dosantarena codiyamānaṁ no mettacittena kupitaṁ. |
Here, friends, I see a certain person being accused at the wrong time, not at the right time, and he is angry; being accused with what is untrue, not with what is true, and he is angry; being accused harshly, not gently, and he is angry; being accused with what is unbeneficial, not with what is beneficial, and he is angry; being accused with inner hate, not with a mind of loving-kindness, and he is angry. |
Adhammacuditassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo: |
For a bhikkhu accused unrighteously, friends, lack of remorse should be instilled in five ways: |
‘akālenāyasmā cudito no kālena, alaṁ te avippaṭisārāya; |
‘You, venerable one, were accused at the wrong time, not at the right time; enough for you not to have remorse. |
abhūtenāyasmā cudito no bhūtena, alaṁ te avippaṭisārāya; |
You, venerable one, were accused with what is untrue, not with what is true; enough for you not to have remorse. |
pharusenāyasmā cudito no saṇhena, alaṁ te avippaṭisārāya; |
You, venerable one, were accused harshly, not gently; enough for you not to have remorse. |
anatthasaṁhitenāyasmā cudito no atthasaṁhitena, alaṁ te avippaṭisārāya; |
You, venerable one, were accused with what is unbeneficial, not with what is beneficial; enough for you not to have remorse. |
dosantarenāyasmā cudito no mettacittena, alaṁ te avippaṭisārāyā’ti. |
You, venerable one, were accused with inner hate, not with a mind of loving-kindness; enough for you not to have remorse.’ |
Adhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo. |
For a bhikkhu accused unrighteously, friends, lack of remorse should be instilled in these five ways. |
Adhammacodakassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo: |
For a bhikkhu who accuses unrighteously, friends, remorse should be instilled in five ways: |
‘akālena te, āvuso, codito no kālena, alaṁ te vippaṭisārāya; |
‘You, friend, accused at the wrong time, not at the right time; enough for you to have remorse. |
abhūtena te, āvuso, codito no bhūtena, alaṁ te vippaṭisārāya; |
You, friend, accused with what is untrue, not with what is true; enough for you to have remorse. |
pharusena te, āvuso, codito no saṇhena, alaṁ te vippaṭisārāya; |
You, friend, accused harshly, not gently; enough for you to have remorse. |
anatthasaṁhitena te, āvuso, codito no atthasaṁhitena, alaṁ te vippaṭisārāya; |
You, friend, accused with what is unbeneficial, not with what is beneficial; enough for you to have remorse. |
dosantarena te, āvuso, codito no mettacittena, alaṁ te vippaṭisārāyā’ti. |
You, friend, accused with inner hate, not with a mind of loving-kindness; enough for you to have remorse.’ |
Adhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo. |
For a bhikkhu who accuses unrighteously, friends, remorse should be instilled in these five ways. |
Taṁ kissa hetu? |
For what reason? |
Yathā na aññopi bhikkhu abhūtena codetabbaṁ maññeyyāti. |
So that no other bhikkhu should think of accusing with what is untrue. |
Idha panāhaṁ, āvuso, ekaccaṁ puggalaṁ passāmi kālena codiyamānaṁ no akālena kupitaṁ, bhūtena codiyamānaṁ no abhūtena kupitaṁ, saṇhena codiyamānaṁ no pharusena kupitaṁ, atthasaṁhitena codiyamānaṁ no anatthasaṁhitena kupitaṁ, mettacittena codiyamānaṁ no dosantarena kupitaṁ. |
Here again, friends, I see a certain person being accused at the right time, not at the wrong time, and he is angry; being accused with what is true, not with what is untrue, and he is angry; being accused gently, not harshly, and he is angry; being accused with what is beneficial, not with what is unbeneficial, and he is angry; being accused with a mind of loving-kindness, not with inner hate, and he is angry. |
Dhammacuditassa, āvuso, bhikkhuno pañcahākārehi vippaṭisāro upadahātabbo: |
For a bhikkhu accused righteously, friends, remorse should be instilled in five ways: |
‘kālenāyasmā cudito no akālena, alaṁ te vippaṭisārāya; |
‘You, venerable one, were accused at the right time, not at the wrong time; enough for you to have remorse. |
bhūtenāyasmā cudito no abhūtena, alaṁ te vippaṭisārāya; |
You, venerable one, were accused with what is true, not with what is untrue; enough for you to have remorse. |
saṇhenāyasmā cudito no pharusena, alaṁ te vippaṭisārāya; |
You, venerable one, were accused gently, not harshly; enough for you to have remorse. |
atthasaṁhitenāyasmā cudito no anatthasaṁhitena, alaṁ te vippaṭisārāya; |
You, venerable one, were accused with what is beneficial, not with what is unbeneficial; enough for you to have remorse. |
mettacittenāyasmā cudito no dosantarena, alaṁ te vippaṭisārāyā’ti. |
You, venerable one, were accused with a mind of loving-kindness, not with inner hate; enough for you to have remorse.’ |
Dhammacuditassa, āvuso, bhikkhuno imehi pañcahākārehi vippaṭisāro upadahātabbo. |
For a bhikkhu accused righteously, friends, remorse should be instilled in these five ways. |
Dhammacodakassa, āvuso, bhikkhuno pañcahākārehi avippaṭisāro upadahātabbo: |
For a bhikkhu who accuses righteously, friends, lack of remorse should be instilled in five ways: |
‘kālena te, āvuso, codito no akālena, alaṁ te avippaṭisārāya; |
‘You, friend, accused at the right time, not at the wrong time; enough for you not to have remorse. |
bhūtena te, āvuso, codito no abhūtena, alaṁ te avippaṭisārāya; |
You, friend, accused with what is true, not with what is untrue; enough for you not to have remorse. |
saṇhena te, āvuso, codito no pharusena, alaṁ te avippaṭisārāya; |
You, friend, accused gently, not harshly; enough for you not to have remorse. |
atthasaṁhitena te, āvuso, codito no anatthasaṁhitena, alaṁ te avippaṭisārāya; |
You, friend, accused with what is beneficial, not with what is unbeneficial; enough for you not to have remorse. |
mettacittena te, āvuso, codito no dosantarena, alaṁ te avippaṭisārāyā’ti. |
You, friend, accused with a mind of loving-kindness, not with inner hate; enough for you not to have remorse.’ |
Dhammacodakassa, āvuso, bhikkhuno imehi pañcahākārehi avippaṭisāro upadahātabbo. |
For a bhikkhu who accuses righteously, friends, lack of remorse should be instilled in these five ways. |
Taṁ kissa hetu? |
For what reason? |
Yathā aññopi bhikkhu bhūtena coditabbaṁ maññeyyāti. |
So that another bhikkhu should think of accusing with what is true. |
Cuditena, āvuso, puggalena dvīsu dhammesu patiṭṭhātabbaṁ— |
An accused person, friends, should be established in two things— |
sacce ca, akuppe ca. |
in truth and in imperturbability. |
Mañcepi, āvuso, pare codeyyuṁ kālena vā akālena vā bhūtena vā abhūtena vā saṇhena vā pharusena vā atthasaṁhitena vā anatthasaṁhitena vā mettacittā vā dosantarā vā, ahampi dvīsuyeva dhammesu patiṭṭhaheyyaṁ— |
Even if, friends, others were to accuse me at the right time or the wrong time, with what is true or untrue, gently or harshly, with what is beneficial or unbeneficial, with a mind of loving-kindness or with inner hate, I too would be established in just two things— |
sacce ca, akuppe ca. |
in truth and in imperturbability. |
Sace jāneyyaṁ: |
If I should know: |
‘attheso mayi dhammo’ti, ‘atthī’ti naṁ vadeyyaṁ: |
‘This quality is present in me,’ I would say, ‘It is present’: |
‘saṁvijjateso mayi dhammo’ti. |
‘This quality is found in me.’ |
Sace jāneyyaṁ: |
If I should know: |
‘nattheso mayi dhammo’ti, ‘natthī’ti naṁ vadeyyaṁ: |
‘This quality is not present in me,’ I would say, ‘It is not present’: |
‘neso dhammo mayi saṁvijjatī’”ti. |
‘This quality is not found in me.’” |
“Evampi kho te, sāriputta, vuccamānā atha ca panidhekacce moghapurisā na padakkhiṇaṁ gaṇhantī”ti. |
“Even when you, Sāriputta, speak thus, yet some foolish persons here do not accept it properly.” |
“Ye te, bhante, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, te mayā evaṁ vuccamānā na padakkhiṇaṁ gaṇhanti. |
“Those persons, venerable sir, who are faithless, who have gone forth from the household life for the sake of a livelihood, not out of faith, who are deceitful, cunning, treacherous, arrogant, haughty, fickle, garrulous, of scattered speech, with unguarded sense faculties, immoderate in eating, not devoted to wakefulness, without regard for the ascetic life, without strong respect for the training, luxurious, lax, foremost in backsliding, shirking seclusion, lazy, of low energy, with lapsed mindfulness, without clear comprehension, unconcentrated, with wandering minds, unwise, dull, and stupid—they, when I speak thus, do not accept it properly. |
Ye pana te, bhante, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te mayā evaṁ vuccamānā padakkhiṇaṁ gaṇhantī”ti. |
But those clansmen, venerable sir, who have gone forth from the household life out of faith, who are not deceitful, not cunning, not treacherous, not arrogant, not haughty, not fickle, not garrulous, not of scattered speech, with guarded sense faculties, moderate in eating, devoted to wakefulness, with regard for the ascetic life, with strong respect for the training, not luxurious, not lax, shirking backsliding, foremost in seclusion, with aroused energy, resolute, with established mindfulness, clearly comprehending, concentrated, with one-pointed minds, wise, not dull, and not stupid—they, when I speak thus, accept it properly.” |
“Ye te, sāriputta, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tiṭṭhantu te. |
“Those persons, Sāriputta, who are faithless, who have gone forth from the household life for the sake of a livelihood, not out of faith, who are deceitful, cunning, treacherous, arrogant, haughty, fickle, garrulous, of scattered speech, with unguarded sense faculties, immoderate in eating, not devoted to wakefulness, without regard for the ascetic life, without strong respect for the training, luxurious, lax, foremost in backsliding, shirking seclusion, lazy, of low energy, with lapsed mindfulness, without clear comprehension, unconcentrated, with wandering minds, unwise, dull, and stupid—let them be. |
Ye pana te, sāriputta, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te tvaṁ, sāriputta, vadeyyāsi. |
But those clansmen, Sāriputta, who have gone forth from the household life out of faith, who are not deceitful, not cunning, not treacherous, not arrogant, not haughty, not fickle, not garrulous, not of scattered speech, with guarded sense faculties, moderate in eating, devoted to wakefulness, with regard for the ascetic life, with strong respect for the training, not luxurious, not lax, shirking backsliding, foremost in seclusion, with aroused energy, resolute, with established mindfulness, clearly comprehending, concentrated, with one-pointed minds, wise, not dull, and not stupid—them you, Sāriputta, should address. |
Ovada, sāriputta, sabrahmacārī; |
Advise, Sāriputta, your companions in the holy life; |
anusāsa, sāriputta, sabrahmacārī: |
instruct, Sāriputta, your companions in the holy life, thinking: |
‘asaddhammā vuṭṭhāpetvā saddhamme patiṭṭhāpessāmi sabrahmacārī’ti. |
‘I will raise my companions in the holy life from what is not the true Dhamma and establish them in the true Dhamma.’ |
Evañhi te, sāriputta, sikkhitabban”ti. |
Thus, Sāriputta, you should train yourself.” |
Sattamaṁ. |
Seventh. |
178 - AN5.178 Rājāsutta |
178 - AN5.178 Discourse on a King |
“Taṁ kiṁ maññatha, bhikkhave, |
“What do you think, bhikkhus, |
api nu tumhehi diṭṭhaṁ vā sutaṁ vā: |
have you seen or heard: |
‘ayaṁ puriso pāṇātipātaṁ pahāya pāṇātipātā paṭiviratoti. |
‘This person, having abandoned the destruction of life, abstains from the destruction of life. |
Tamenaṁ rājāno gahetvā pāṇātipātā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’”ti? |
Kings, having seized him on account of his abstention from the destruction of life, kill him or bind him or banish him or act as they please’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Sādhu, bhikkhave. |
“Good, bhikkhus. |
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: |
Neither have I, bhikkhus, seen nor heard: |
‘ayaṁ puriso pāṇātipātaṁ pahāya pāṇātipātā paṭiviratoti. |
‘This person, having abandoned the destruction of life, abstains from the destruction of life. |
Tamenaṁ rājāno gahetvā pāṇātipātā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’ti. |
Kings, having seized him on account of his abstention from the destruction of life, kill him or bind him or banish him or act as they please.’ |
Api ca khvassa tatheva pāpakammaṁ pavedenti: |
But rather, they report his evil kamma thus: |
‘ayaṁ puriso itthiṁ vā purisaṁ vā jīvitā voropesīti. |
‘This person deprived a woman or a man of life.’ |
Tamenaṁ rājāno gahetvā pāṇātipātahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karonti. |
Kings, having seized him on account of destroying life, kill him or bind him or banish him or act as they please. |
Api nu tumhehi evarūpaṁ diṭṭhaṁ vā sutaṁ vā’”ti? |
Have you seen or heard such a thing?” |
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. |
“We have seen it, venerable sir, heard it, and it will be heard.” |
“Taṁ kiṁ maññatha, bhikkhave, |
“What do you think, bhikkhus, |
api nu tumhehi diṭṭhaṁ vā sutaṁ vā: |
have you seen or heard: |
‘ayaṁ puriso adinnādānaṁ pahāya adinnādānā paṭiviratoti. |
‘This person, having abandoned taking what is not given, abstains from taking what is not given. |
Tamenaṁ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’”ti? |
Kings, having seized him on account of his abstention from taking what is not given, kill him or bind him or banish him or act as they please’?” |
“No hetaṁ bhante”. |
“No, venerable sir.” |
“Sādhu, bhikkhave. |
“Good, bhikkhus. |
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: |
Neither have I, bhikkhus, seen nor heard: |
‘ayaṁ puriso adinnādānaṁ pahāya adinnādānā paṭiviratoti. |
‘This person, having abandoned taking what is not given, abstains from taking what is not given. |
Tamenaṁ rājāno gahetvā adinnādānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’ti. |
Kings, having seized him on account of his abstention from taking what is not given, kill him or bind him or banish him or act as they please.’ |
Api ca khvassa tatheva pāpakammaṁ pavedenti: |
But rather, they report his evil kamma thus: |
‘ayaṁ puriso gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyīti. |
‘This person took from a village or a forest what was not given, in the manner of theft.’ |
Tamenaṁ rājāno gahetvā adinnādānahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karonti. |
Kings, having seized him on account of taking what is not given, kill him or bind him or banish him or act as they please. |
Api nu tumhehi evarūpaṁ diṭṭhaṁ vā sutaṁ vā’”ti? |
Have you seen or heard such a thing?” |
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. |
“We have seen it, venerable sir, heard it, and it will be heard.” |
“Taṁ kiṁ maññatha, bhikkhave, |
“What do you think, bhikkhus, |
api nu tumhehi diṭṭhaṁ vā sutaṁ vā: |
have you seen or heard: |
‘ayaṁ puriso kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭiviratoti. |
‘This person, having abandoned sexual misconduct, abstains from sexual misconduct. |
Tamenaṁ rājāno gahetvā kāmesumicchācārā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’”ti? |
Kings, having seized him on account of his abstention from sexual misconduct, kill him or bind him or banish him or act as they please’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Sādhu, bhikkhave. |
“Good, bhikkhus. |
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: |
Neither have I, bhikkhus, seen nor heard: |
‘ayaṁ puriso kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭiviratoti. |
‘This person, having abandoned sexual misconduct, abstains from sexual misconduct. |
Tamenaṁ rājāno gahetvā kāmesumicchācārā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’ti. |
Kings, having seized him on account of his abstention from sexual misconduct, kill him or bind him or banish him or act as they please.’ |
Api ca khvassa tatheva pāpakammaṁ pavedenti: |
But rather, they report his evil kamma thus: |
‘ayaṁ puriso paritthīsu parakumārīsu cārittaṁ āpajjīti. |
‘This person committed transgression with others’ wives, with others’ daughters.’ |
Tamenaṁ rājāno gahetvā kāmesumicchācārahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karonti. |
Kings, having seized him on account of sexual misconduct, kill him or bind him or banish him or act as they please. |
Api nu tumhehi evarūpaṁ diṭṭhaṁ vā sutaṁ vā’”ti? |
Have you seen or heard such a thing?” |
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. |
“We have seen it, venerable sir, heard it, and it will be heard.” |
“Taṁ kiṁ maññatha, bhikkhave, |
“What do you think, bhikkhus, |
api nu tumhehi diṭṭhaṁ vā sutaṁ vā: |
have you seen or heard: |
‘ayaṁ puriso musāvādaṁ pahāya musāvādā paṭiviratoti. |
‘This person, having abandoned false speech, abstains from false speech. |
Tamenaṁ rājāno gahetvā musāvādā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’”ti? |
Kings, having seized him on account of his abstention from false speech, kill him or bind him or banish him or act as they please’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Sādhu, bhikkhave. |
“Good, bhikkhus. |
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: |
Neither have I, bhikkhus, seen nor heard: |
‘ayaṁ puriso musāvādaṁ pahāya musāvādā paṭiviratoti. |
‘This person, having abandoned false speech, abstains from false speech. |
Tamenaṁ rājāno gahetvā musāvādā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’ti. |
Kings, having seized him on account of his abstention from false speech, kill him or bind him or banish him or act as they please.’ |
Api ca khvassa tatheva pāpakammaṁ pavedenti: |
But rather, they report his evil kamma thus: |
‘ayaṁ puriso gahapatissa vā gahapatiputtassa vā musāvādena atthaṁ pabhañjīti. |
‘This person ruined the welfare of a householder or a householder’s son by false speech.’ |
Tamenaṁ rājāno gahetvā musāvādahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karonti. |
Kings, having seized him on account of false speech, kill him or bind him or banish him or act as they please. |
Api nu tumhehi evarūpaṁ diṭṭhaṁ vā sutaṁ vā’”ti? |
Have you seen or heard such a thing?” |
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. |
“We have seen it, venerable sir, heard it, and it will be heard.” |
“Taṁ kiṁ maññatha, bhikkhave, |
“What do you think, bhikkhus, |
api nu tumhehi diṭṭhaṁ vā sutaṁ vā: |
have you seen or heard: |
‘ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti. |
‘This person, having abandoned liquor, wine, and intoxicants which are the basis for negligence, abstains from liquor, wine, and intoxicants which are the basis for negligence. |
Tamenaṁ rājāno gahetvā surāmerayamajjapamādaṭṭhānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’”ti? |
Kings, having seized him on account of his abstention from liquor, wine, and intoxicants which are the basis for negligence, kill him or bind him or banish him or act as they please’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Sādhu, bhikkhave. |
“Good, bhikkhus. |
Mayāpi kho etaṁ, bhikkhave, neva diṭṭhaṁ na sutaṁ: |
Neither have I, bhikkhus, seen nor heard: |
‘ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ pahāya surāmerayamajjapamādaṭṭhānā paṭiviratoti. |
‘This person, having abandoned liquor, wine, and intoxicants which are the basis for negligence, abstains from liquor, wine, and intoxicants which are the basis for negligence. |
Tamenaṁ rājāno gahetvā surāmerayamajjapamādaṭṭhānā veramaṇihetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karontī’ti. |
Kings, having seized him on account of his abstention from liquor, wine, and intoxicants which are the basis for negligence, kill him or bind him or banish him or act as they please.’ |
Api ca khvassa tatheva pāpakammaṁ pavedenti: |
But rather, they report his evil kamma thus: |
‘ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto itthiṁ vā purisaṁ vā jīvitā voropesi; |
‘This person, indulging in liquor, wine, and intoxicants which are the basis for negligence, deprived a woman or a man of life; |
ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto gāmā vā araññā vā adinnaṁ theyyasaṅkhātaṁ ādiyi; |
this person, indulging in liquor, wine, and intoxicants which are the basis for negligence, took from a village or a forest what was not given, in the manner of theft; |
ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto paritthīsu parakumārīsu cārittaṁ āpajji; |
this person, indulging in liquor, wine, and intoxicants which are the basis for negligence, committed transgression with others’ wives, with others’ daughters; |
ayaṁ puriso surāmerayamajjapamādaṭṭhānaṁ anuyutto gahapatissa vā gahapatiputtassa vā musāvādena atthaṁ pabhañjīti. |
this person, indulging in liquor, wine, and intoxicants which are the basis for negligence, ruined the welfare of a householder or a householder’s son by false speech.’ |
Tamenaṁ rājāno gahetvā surāmerayamajjapamādaṭṭhānahetu hananti vā bandhanti vā pabbājenti vā yathāpaccayaṁ vā karonti. |
Kings, having seized him on account of (acts due to) liquor, wine, and intoxicants which are the basis for negligence, kill him or bind him or banish him or act as they please. |
Api nu tumhehi evarūpaṁ diṭṭhaṁ vā sutaṁ vā’”ti? |
Have you seen or heard such a thing?” |
“Diṭṭhañca no, bhante, sutañca suyyissati cā”ti. |
“We have seen it, venerable sir, heard it, and it will be heard.” |
Aṭṭhamaṁ. |
Eighth. |
179 - AN5.179 Gihisutta |
179 - AN5.179 Discourse for Householders |
Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Then the householder Anāthapiṇḍika, surrounded by about five hundred lay followers, approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. |
Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: |
Then the Blessed One addressed the venerable Sāriputta: |
“yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ pañcasu sikkhāpadesu saṁvutakammantaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya: |
“Sāriputta, if you should know of any householder clad in white, whose conduct is restrained regarding the five training rules, who is an easy attainer, without difficulty, without trouble, of the four blissful higher mental states that are abidings in happiness in this very life, he, if he wishes, could declare of himself: |
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti. |
‘Hell is destroyed for me, the animal realm is destroyed, the sphere of afflicted spirits is destroyed, a plane of misery, a bad destination, a lower realm is destroyed; I am a stream-enterer, not subject to fall, certain, heading for enlightenment.’ |
Katamesu pañcasu sikkhāpadesu saṁvutakammanto hoti? |
In what five training rules is his conduct restrained? |
Idha, sāriputta, ariyasāvako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. |
Here, Sāriputta, a noble-one's-disciple abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and abstains from liquor, wine, and intoxicants which are the basis for negligence. |
Imesu pañcasu sikkhāpadesu saṁvutakammanto hoti. |
In these five training rules his conduct is restrained. |
Katamesaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī? |
Of what four blissful higher mental states that are abidings in happiness in this very life is he an easy attainer, without difficulty, without trouble? |
Idha, sāriputta, ariyasāvako buddhe aveccappasādena samannāgato hoti: |
Here, Sāriputta, a noble-one's-disciple is endowed with experiential confidence in the Buddha: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavā’ti. |
‘Thus is the Blessed One an arahant, a perfectly enlightened one, accomplished in true knowledge and conduct, fortunate, a knower of the world, an unsurpassed leader of persons to be tamed, a teacher of gods and humans, the enlightened one, the Blessed One.’ |
Ayamassa paṭhamo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya. |
This is his first blissful higher mental state, an abiding in happiness in this very life, attained for the purification of an impure mind, for the cleansing of an unclean mind. |
Puna caparaṁ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti: |
Furthermore, Sāriputta, a noble-one's-disciple is endowed with experiential confidence in the Dhamma: |
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. |
‘The Dhamma is well proclaimed by the Blessed One, visible here and now, timeless, inviting inspection, leading onwards, to be experienced by the wise for themselves.’ |
Ayamassa dutiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya. |
This is his second blissful higher mental state, an abiding in happiness in this very life, attained for the purification of an impure mind, for the cleansing of an unclean mind. |
Puna caparaṁ, sāriputta, ariyasāvako saṅghe aveccappasādena samannāgato hoti: |
Furthermore, Sāriputta, a noble-one's-disciple is endowed with experiential confidence in the Saṅgha: |
‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. |
‘The Saṅgha of the Blessed One’s disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way, that is, the four pairs of persons, the eight types of individuals; this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ |
Ayamassa tatiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya. |
This is his third blissful higher mental state, an abiding in happiness in this very life, attained for the purification of an impure mind, for the cleansing of an unclean mind. |
Puna caparaṁ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi. |
Furthermore, Sāriputta, a noble-one's-disciple is endowed with virtues dear to the noble ones, unbroken, untorn, unspotted, unmottled, liberating, praised by the wise, ungrasped, leading to concentration. |
Ayamassa catuttho ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya. |
This is his fourth blissful higher mental state, an abiding in happiness in this very life, attained for the purification of an impure mind, for the cleansing of an unclean mind. |
Imesaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. |
Of these four blissful higher mental states that are abidings in happiness in this very life, he is an easy attainer, without difficulty, without trouble. |
Yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ—imesu pañcasu sikkhāpadesu saṁvutakammantaṁ, imesañca catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya: |
Sāriputta, if you should know of any householder clad in white—whose conduct is restrained in these five training rules, and who is an easy attainer, without difficulty, without trouble, of these four blissful higher mental states that are abidings in happiness in this very life—he, if he wishes, could declare of himself: |
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti. |
‘Hell is destroyed for me, the animal realm is destroyed, the sphere of afflicted spirits is destroyed, a plane of misery, a bad destination, a lower realm is destroyed; I am a stream-enterer, not subject to fall, certain, heading for enlightenment.’ |
Nirayesu bhayaṁ disvā, |
Seeing the fear in hells, |
pāpāni parivajjaye; |
one should avoid evils; |
Ariyadhammaṁ samādāya, |
Having undertaken the noble Dhamma, |
paṇḍito parivajjaye. |
the wise one should avoid them. |
Na hiṁse pāṇabhūtāni, |
One should not harm living beings, |
vijjamāne parakkame; |
when there is an opportunity to exert oneself; |
Musā ca na bhaṇe jānaṁ, |
And one should not knowingly speak falsehood, |
adinnaṁ na parāmase. |
nor misappropriate what is not given. |
Sehi dārehi santuṭṭho, |
Content with one’s own wife, |
paradārañca ārame; |
one should avoid another’s wife; |
Merayaṁ vāruṇiṁ jantu, |
A being should not drink liquor or wine, |
na pive cittamohaniṁ. |
that causes delusion of mind. |
Anussareyya sambuddhaṁ, |
One should recollect the Enlightened One, |
dhammañcānuvitakkaye; |
and reflect upon the Dhamma; |
Abyāpajjaṁ hitaṁ cittaṁ, |
One should develop a mind of non-ill will and benefit, |
devalokāya bhāvaye. |
for rebirth in a deva world. |
Upaṭṭhite deyyadhamme, |
When things to be given are at hand, |
puññatthassa jigīsato; |
for one seeking to gain merit; |
Santesu paṭhamaṁ dinnā, |
Given first to the good ones, |
vipulā hoti dakkhiṇā. |
the offering becomes abundant. |
Santo have pavakkhāmi, |
I will indeed speak of the good, |
sāriputta suṇohi me; |
Sāriputta, listen to me; |
Iti kaṇhāsu setāsu, |
Among black, white, |
rohiṇīsu harīsu vā. |
red, or tawny cows, |
Kammāsāsu sarūpāsu, |
Spotted or uniformly colored, |
gosu pārevatāsu vā; |
or among pigeons; |
Yāsu kāsuci etāsu, |
Among any of these, |
danto jāyati puṅgavo. |
a tamed bull is born. |
Dhorayho balasampanno, |
A beast of burden, endowed with strength, |
kalyāṇajavanikkamo; |
of fine speed and gait; |
Tameva bhāre yuñjanti, |
Him they yoke to the burden, |
nāssa vaṇṇaṁ parikkhare. |
they do not consider his color. |
Evamevaṁ manussesu, |
So too among humans, |
yasmiṁ kismiñci jātiye; |
in whatever birth one may be; |
Khattiye brāhmaṇe vesse, |
Khattiya, brahmin, vessa, |
sudde caṇḍālapukkuse. |
sudda, caṇḍāla, or pukkusa. |
Yāsu kāsuci etāsu, |
Among any of these, |
danto jāyati subbato; |
one who is tamed is well-behaved; |
Dhammaṭṭho sīlasampanno, |
Established in Dhamma, accomplished in virtue, |
saccavādī hirīmano. |
a speaker of truth, with a sense of shame. |
Pahīnajātimaraṇo, |
With birth and death abandoned, |
brahmacariyassa kevalī; |
a complete master of the holy life; |
Pannabhāro visaṁyutto, |
With burden laid down, unfettered, |
katakicco anāsavo. |
duty done, without taints. |
Pāragū sabbadhammānaṁ, |
Gone to the far shore of all dhammas, |
anupādāya nibbuto; |
extinguished without clinging; |
Tasmiñca viraje khette, |
In that stainless field, |
vipulā hoti dakkhiṇā. |
the offering is abundant. |
Bālā ca avijānantā, |
But fools, not knowing, |
dummedhā assutāvino; |
unwise, unlearned; |
Bahiddhā dadanti dānāni, |
Give gifts outside, |
na hi sante upāsare. |
they do not resort to the good ones. |
Ye ca sante upāsanti, |
But those who resort to the good ones, |
sappaññe dhīrasammate; |
esteemed by the wise as steadfast; |
Saddhā ca nesaṁ sugate, |
Their faith in the Fortunate One |
mūlajātā patiṭṭhitā. |
is rooted and established. |
Devalokañca te yanti, |
They go to a deva world, |
kule vā idha jāyare; |
or are born here in a good family; |
Anupubbena nibbānaṁ, |
Progressively, the wise ones |
adhigacchanti paṇḍitā”ti. |
attain Nibbāna.” |
Navamaṁ. |
Ninth. |
180 - AN5.180 Gavesīsutta |
180 – AN5.180 Gavesī |
Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. |
On one occasion the Blessed One was wandering on tour in the Kosalan country with a great Saṅgha of bhikkhus. |
Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṁ padese mahantaṁ sālavanaṁ; |
The Blessed One, travelling along the highway, saw a great sāl-tree forest in a certain place. |
disvāna maggā okkamma yena taṁ sālavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ sālavanaṁ ajjhogāhetvā aññatarasmiṁ padese sitaṁ pātvākāsi. |
Having seen it, he left the road and approached the sāl-tree forest; having approached, he entered it and at a certain spot, he smiled. |
Atha kho āyasmato ānandassa etadahosi: |
Then it occurred to the Venerable Ānanda: |
“ko nu kho hetu ko paccayo bhagavato sitassa pātukammāya? |
“What is the cause, what is the reason for the Blessed One’s smile? |
Na akāraṇena tathāgatā sitaṁ pātukarontī”ti. |
Tathāgatas do not smile for no reason.” |
Atha kho āyasmā ānando bhagavantaṁ etadavoca: |
Then the Venerable Ānanda said to the Blessed One: |
“ko nu kho, bhante, hetu ko paccayo bhagavato sitassa pātukammāya? |
“What, venerable sir, is the cause, what is the reason for the Blessed One’s smile? |
Na akāraṇena tathāgatā sitaṁ pātukarontī”ti. |
Tathāgatas do not smile for no reason.” |
“Bhūtapubbaṁ, ānanda, imasmiṁ padese nagaraṁ ahosi iddhañceva phītañca bahujanaṁ ākiṇṇamanussaṁ. |
“Formerly, Ānanda, in this spot there was a city that was successful and prosperous, with many people, crowded with inhabitants. |
Taṁ kho panānanda, nagaraṁ kassapo bhagavā arahaṁ sammāsambuddho upanissāya vihāsi. |
And, Ānanda, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, dwelled in dependence on that city. |
Kassapassa kho panānanda, bhagavato arahato sammāsambuddhassa gavesī nāma upāsako ahosi sīlesu aparipūrakārī. |
Now, Ānanda, for the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, there was a lay follower named Gavesī who was a non-fulfiller of the virtues. |
Gavesinā kho, ānanda, upāsakena pañcamattāni upāsakasatāni paṭidesitāni samādapitāni ahesuṁ sīlesu aparipūrakārino. |
Ānanda, the lay follower Gavesī had instructed and established five hundred lay followers who were non-fulfillers of the virtues. |
Atha kho, ānanda, gavesissa upāsakassa etadahosi: |
Then, Ānanda, it occurred to the lay follower Gavesī: |
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu aparipūrakārī, imāni ca pañca upāsakasatāni sīlesu aparipūrakārino. |
‘I am of great service to these five hundred lay followers, their leader and instructor, but I am a non-fulfiller of the virtues, and these five hundred lay followers are also non-fulfillers of the virtues. |
Iccetaṁ samasamaṁ, natthi kiñci atirekaṁ; |
In this respect, we are exactly the same; there is nothing extra. |
handāhaṁ atirekāyā’ti. |
Come now, I should strive for something extra.’ |
Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca: |
Then, Ānanda, the lay follower Gavesī approached those five hundred lay followers; having approached, he said to those five hundred lay followers: |
‘ajjatagge maṁ āyasmanto sīlesu paripūrakāriṁ dhārethā’ti. |
‘From today, venerable ones, you should consider me a fulfiller of the virtues.’ |
Atha kho, ānanda, tesaṁ pañcannaṁ upāsakasatānaṁ etadahosi: |
Then, Ānanda, it occurred to those five hundred lay followers: |
‘ayyo kho gavesī amhākaṁ bahūpakāro pubbaṅgamo samādapetā. |
‘Master Gavesī is of great service to us, our leader and instructor. |
Ayyo hi nāma gavesī sīlesu paripūrakārī bhavissati. |
Master Gavesī will be a fulfiller of the virtues. |
Kimaṅgaṁ pana mayan’ti. |
Why not us as well?’ |
Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṁsu; upasaṅkamitvā gavesiṁ upāsakaṁ etadavocuṁ: |
Then, Ānanda, those five hundred lay followers approached the lay follower Gavesī; having approached, they said to the lay follower Gavesī: |
‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni sīlesu paripūrakārino dhāretū’ti. |
‘From today, may Master Gavesī consider these five hundred lay followers to be fulfillers of the virtues.’ |
Atha kho, ānanda, gavesissa upāsakassa etadahosi: |
Then, Ānanda, it occurred to the lay follower Gavesī: |
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā, ahañcamhi sīlesu paripūrakārī, imānipi pañca upāsakasatāni sīlesu paripūrakārino. |
‘I am of great service to these five hundred lay followers, their leader and instructor. I am a fulfiller of the virtues, and these five hundred lay followers are also fulfillers of the virtues. |
Iccetaṁ samasamaṁ, natthi kiñci atirekaṁ; |
In this respect, we are exactly the same; there is nothing extra. |
handāhaṁ atirekāyā’ti. |
Come now, I should strive for something extra.’ |
Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca: |
Then, Ānanda, the lay follower Gavesī approached those five hundred lay followers; having approached, he said to those five hundred lay followers: |
‘ajjatagge maṁ āyasmanto brahmacāriṁ dhāretha ārācāriṁ virataṁ methunā gāmadhammā’ti. |
‘From today, venerable ones, consider me as one who lives the celibate life, living apart, abstaining from the low practice of sexual intercourse.’ |
Atha kho, ānanda, tesaṁ pañcannaṁ upāsakasatānaṁ etadahosi: |
Then, Ānanda, it occurred to those five hundred lay followers: |
‘ayyo kho gavesī amhākaṁ bahūpakāro pubbaṅgamo samādapetā. |
‘Master Gavesī is of great service to us, our leader and instructor. |
Ayyo hi nāma gavesī brahmacārī bhavissati ārācārī virato methunā gāmadhammā. |
Master Gavesī will live the celibate life, living apart, abstaining from the low practice of sexual intercourse. |
Kimaṅgaṁ pana mayan’ti. |
Why not us as well?’ |
Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṁsu; upasaṅkamitvā gavesiṁ upāsakaṁ etadavocuṁ: |
Then, Ānanda, those five hundred lay followers approached the lay follower Gavesī; having approached, they said to the lay follower Gavesī: |
‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni brahmacārino dhāretu ārācārino viratā methunā gāmadhammā’ti. |
‘From today, may Master Gavesī consider these five hundred lay followers to be living the celibate life, living apart, abstaining from the low practice of sexual intercourse.’ |
Atha kho, ānanda, gavesissa upāsakassa etadahosi: |
Then, Ānanda, it occurred to the lay follower Gavesī: |
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā. |
‘I am of great service to these five hundred lay followers, their leader and instructor. |
Ahañcamhi sīlesu paripūrakārī. |
I am a fulfiller of the virtues. |
Imānipi pañca upāsakasatāni sīlesu paripūrakārino. |
These five hundred lay followers are also fulfillers of the virtues. |
Ahañcamhi brahmacārī ārācārī virato methunā gāmadhammā. |
I live the celibate life, living apart, abstaining from the low practice of sexual intercourse. |
Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā. |
These five hundred lay followers also live the celibate life, living apart, abstaining from the low practice of sexual intercourse. |
Iccetaṁ samasamaṁ, natthi kiñci atirekaṁ; |
In this respect, we are exactly the same; there is nothing extra. |
handāhaṁ atirekāyā’ti. |
Come now, I should strive for something extra.’ |
Atha kho, ānanda, gavesī upāsako yena tāni pañca upāsakasatāni tenupasaṅkami; upasaṅkamitvā tāni pañca upāsakasatāni etadavoca: |
Then, Ānanda, the lay follower Gavesī approached those five hundred lay followers; having approached, he said to those five hundred lay followers: |
‘ajjatagge maṁ āyasmanto ekabhattikaṁ dhāretha rattūparataṁ virataṁ vikālabhojanā’ti. |
‘From today, venerable ones, consider me as one who eats only one meal a day, who refrains from eating at night and from eating at the wrong time.’ |
Atha kho, ānanda, tesaṁ pañcannaṁ upāsakasatānaṁ etadahosi: |
Then, Ānanda, it occurred to those five hundred lay followers: |
‘ayyo kho gavesī bahūpakāro pubbaṅgamo samādapetā. |
‘Master Gavesī is of great service, our leader and instructor. |
Ayyo hi nāma gavesī ekabhattiko bhavissati rattūparato virato vikālabhojanā. |
Master Gavesī will be one who eats only one meal a day, who refrains from eating at night and from eating at the wrong time. |
Kimaṅgaṁ pana mayan’ti. |
Why not us as well?’ |
Atha kho, ānanda, tāni pañca upāsakasatāni yena gavesī upāsako tenupasaṅkamiṁsu; upasaṅkamitvā gavesiṁ upāsakaṁ etadavocuṁ: |
Then, Ānanda, those five hundred lay followers approached the lay follower Gavesī; having approached, they said to the lay follower Gavesī: |
‘ajjatagge ayyo gavesī imānipi pañca upāsakasatāni ekabhattike dhāretu rattūparate virate vikālabhojanā’ti. |
‘From today, may Master Gavesī consider these five hundred lay followers to be ones who eat only one meal a day, who refrain from eating at night and from eating at the wrong time.’ |
Atha kho, ānanda, gavesissa upāsakassa etadahosi: |
Then, Ānanda, it occurred to the lay follower Gavesī: |
‘ahaṁ kho imesaṁ pañcannaṁ upāsakasatānaṁ bahūpakāro pubbaṅgamo samādapetā. |
‘I am of great service to these five hundred lay followers, their leader and instructor. |
Ahañcamhi sīlesu paripūrakārī. |
I am a fulfiller of the virtues. |
Imānipi pañca upāsakasatāni sīlesu paripūrakārino. |
These five hundred lay followers are also fulfillers of the virtues. |
Ahañcamhi brahmacārī ārācārī virato methunā gāmadhammā. |
I live the celibate life, living apart, abstaining from the low practice of sexual intercourse. |
Imānipi pañca upāsakasatāni brahmacārino ārācārino viratā methunā gāmadhammā. |
These five hundred lay followers also live the celibate life, living apart, abstaining from the low practice of sexual intercourse. |
Ahañcamhi ekabhattiko rattūparato virato vikālabhojanā. |
I am one who eats only one meal a day, refraining from eating at night and from eating at the wrong time. |
Imānipi pañca upāsakasatāni ekabhattikā rattūparatā viratā vikālabhojanā. |
These five hundred lay followers also eat only one meal a day, refraining from eating at night and from eating at the wrong time. |
Iccetaṁ samasamaṁ, natthi kiñci atirekaṁ; |
In this respect, we are exactly the same; there is nothing extra. |
handāhaṁ atirekāyā’ti. |
Come now, I should strive for something extra.’ |
Atha kho, ānanda, gavesī upāsako yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkami; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: |
Then, Ānanda, the lay follower Gavesī approached the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One; having approached, he said to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One: |
‘labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ labheyyaṁ upasampadan’ti. |
‘Venerable sir, may I receive the going forth in the Blessed One’s presence, may I receive the acceptance?’ |
Alattha kho, ānanda, gavesī upāsako kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alattha upasampadaṁ. |
And, Ānanda, the lay follower Gavesī received the going forth in the presence of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One; he received the acceptance. |
Acirūpasampanno kho panānanda, gavesī bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. |
Not long after his acceptance, Ānanda, the bhikkhu Gavesī, dwelling alone, withdrawn, diligent, ardent, and resolute, in no long time realized for himself with direct knowledge, in this very life, that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it. |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsi. |
He directly knew: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Aññataro ca panānanda, gavesī bhikkhu arahataṁ ahosi. |
And, Ānanda, the bhikkhu Gavesī became one of the arahants. |
Atha kho, ānanda, tesaṁ pañcannaṁ upāsakasatānaṁ etadahosi: |
Then, Ānanda, it occurred to those five hundred lay followers: |
‘ayyo kho gavesī amhākaṁ bahūpakāro pubbaṅgamo samādapetā. |
‘Master Gavesī is of great service to us, our leader and instructor. |
Ayyo hi nāma gavesī kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissati. |
Master Gavesī will shave off his hair and beard, put on the saffron robes, and go forth from the household life into homelessness. |
Kimaṅgaṁ pana mayan’ti. |
Why not us as well?’ |
Atha kho, ānanda, tāni pañca upāsakasatāni yena kassapo bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; upasaṅkamitvā kassapaṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: |
Then, Ānanda, those five hundred lay followers approached the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One; having approached, they said to the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One: |
‘labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan’ti. |
‘Venerable sir, may we receive the going forth in the Blessed One’s presence, may we receive the acceptance?’ |
Alabhiṁsu kho, ānanda, tāni pañca upāsakasatāni kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alabhiṁsu upasampadaṁ. |
And, Ānanda, those five hundred lay followers received the going forth in the presence of the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One; they received the acceptance. |
Atha kho, ānanda, gavesissa bhikkhuno etadahosi: |
Then, Ānanda, it occurred to the bhikkhu Gavesī: |
‘ahaṁ kho imassa anuttarassa vimuttisukhassa nikāmalābhī homi akicchalābhī akasiralābhī. |
‘I am an obtainer at will, without difficulty, without trouble, of this unsurpassed bliss of liberation. |
Aho vatimānipi pañca bhikkhusatāni imassa anuttarassa vimuttisukhassa nikāmalābhino assu akicchalābhino akasiralābhino’ti. |
Oh, may these five hundred bhikkhus also be obtainers at will, without difficulty, without trouble, of this unsurpassed bliss of liberation!’ |
Atha kho, ānanda, tāni pañca bhikkhusatāni vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ— |
Then, Ānanda, those five hundred bhikkhus, dwelling withdrawn, diligent, ardent, and resolute, in no long time—for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed culmination— |
brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihariṁsu. |
realized for themselves with direct knowledge, in this very life, the culmination of the holy life, and having entered upon it, they dwelled in it. |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññiṁsu. |
They directly knew: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Iti kho, ānanda, tāni pañca bhikkhusatāni gavesīpamukhāni uttaruttari paṇītapaṇītaṁ vāyamamānā anuttaraṁ vimuttiṁ sacchākaṁsu. |
Thus, Ānanda, those five hundred bhikkhus with Gavesī at their head, striving ever higher and for what was more and more sublime, realized unsurpassed liberation. |
Tasmātiha, ānanda, evaṁ sikkhitabbaṁ: |
Therefore, Ānanda, you should train yourselves thus: |
‘uttaruttari paṇītapaṇītaṁ vāyamamānā anuttaraṁ vimuttiṁ sacchikarissāmā’ti. |
‘Striving ever higher and for what is more and more sublime, we will realize unsurpassed liberation.’ |
Evañhi vo, ānanda, sikkhitabban”ti. |
This is how you should train yourselves, Ānanda.” |
Dasamaṁ. |
Tenth. |
Upāsakavaggo tatiyo. |
The Chapter on Lay Followers, the Third. |
Tassuddānaṁ |
The summary: |
Sārajjaṁ visārado nirayaṁ, |
Timidity, confidence, hell, |
Veraṁ caṇḍālapañcamaṁ; |
hostility, and the outcaste as the fifth; |
Pīti vaṇijjā rājāno, |
joy, trade, kings, |
Gihī ceva gavesināti. |
the householder and Gavesī. |
192 - AN5.192 Doṇabrāhmaṇasutta |
192 – AN5.192 The Brahmin Doṇa |
Atha kho doṇo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then the brahmin Doṇa approached the Blessed One and exchanged greetings with him. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho doṇo brāhmaṇo bhagavantaṁ etadavoca: |
When they had concluded their greetings and cordial talk, he sat down to one side. Seated to one side, the brahmin Doṇa said to the Blessed One: |
“Sutaṁ metaṁ, bho gotama: |
“Master Gotama, I have heard this: |
‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. |
‘The ascetic Gotama does not pay homage to, or rise up for, or offer a seat to brahmins who are old, aged, burdened with years, advanced in life, and have reached the final stage.’ |
Tayidaṁ, bho gotama, tatheva. |
This is indeed true, Master Gotama. |
Na hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. |
For Master Gotama does not pay homage to, or rise up for, or offer a seat to brahmins who are old, aged, burdened with years, advanced in life, and have reached the final stage. |
Tayidaṁ, bho gotama, na sampannamevā”ti. |
This, Master Gotama, is not proper.” |
“Tvampi no, doṇa, brāhmaṇo paṭijānāsī”ti? |
“Doṇa, do you too claim to be a brahmin?” |
“Yañhi taṁ, bho gotama, sammā vadamāno vadeyya: |
“If, Master Gotama, one could rightly say of anyone: |
‘brāhmaṇo ubhato sujāto— |
‘A brahmin well-born on both sides, of pure maternal and paternal descent, with unblemished and irreproachable lineage back to the seventh generation; a reciter and preserver of the mantras, a master of the three Vedas with their glossaries, rituals, phonology, and etymology, and the histories as a fifth; a grammarian and a philologist, skilled in cosmology and the marks of a great man,’ it is of me, Master Gotama, that one could rightly say this. |
mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo’ti, mameva taṁ, bho gotama, sammā vadamāno vadeyya. |
For I, Master Gotama, am a brahmin well-born on both sides, of pure maternal and paternal descent, with unblemished and irreproachable lineage back to the seventh generation; a reciter and preserver of the mantras, a master of the three Vedas with their glossaries, rituals, phonology, and etymology, and the histories as a fifth; a grammarian and a philologist, skilled in cosmology and the marks of a great man.” |
Ahañhi, bho gotama, brāhmaṇo ubhato sujāto— |
“Doṇa, the ancient brahmin sages who were the creators and propounders of the mantras, whose ancient verses, chanted, pronounced, and compiled, the brahmins of today still chant, still recite, repeating what was spoken, intoning what was intoned, and rehearsing what was rehearsed—that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitra, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu— |
mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ, padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo”ti. |
they declared these five kinds of brahmins: |
“Ye kho te, doṇa, brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu; |
one like Brahmā, one like a deva, one who observes the boundary, one who has broken the boundary, and a brahmin outcaste as the fifth. |
tyāssume pañca brāhmaṇe paññāpenti— |
Of these, Doṇa, which one are you?” |
brahmasamaṁ, devasamaṁ, mariyādaṁ, sambhinnamariyādaṁ, brāhmaṇacaṇḍālaṁyeva pañcamaṁ. |
“We, Master Gotama, do not know these five kinds of brahmins, but we do know that we are brahmins. |
Tesaṁ tvaṁ doṇa, katamo”ti? |
It would be good if Master Gotama would teach me the Dhamma so that I may know these five kinds of brahmins.” |
“Na kho mayaṁ, bho gotama, pañca brāhmaṇe jānāma, atha kho mayaṁ brāhmaṇātveva jānāma. |
“Well then, brahmin, listen and pay close attention. I will speak.” |
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ahaṁ ime pañca brāhmaṇe jāneyyan”ti. |
“Yes, sir,” the brahmin Doṇa replied to the Blessed One. |
“Tena hi, brāhmaṇa, suṇohi, sādhukaṁ manasi karohi; bhāsissāmī”ti. |
The Blessed One said this: |
“Evaṁ, bho”ti kho doṇo brāhmaṇo bhagavato paccassosi. |
“And how, Doṇa, is a brahmin one like Brahmā? |
Bhagavā etadavoca: |
Here, Doṇa, a brahmin is well-born on both sides— |
“Kathañca, doṇa, brāhmaṇo brahmasamo hoti? |
of pure maternal and paternal descent, with unblemished and irreproachable lineage back to the seventh generation. |
Idha, doṇa, brāhmaṇo ubhato sujāto hoti— |
For forty-eight years he lives the celibate life of a student, studying the mantras. |
mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
Having lived the celibate life of a student for forty-eight years and having studied the mantras, he seeks his teacher’s fee righteously, not unrighteously. |
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. |
And what, Doṇa, is righteousness in this case? |
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. |
Not by agriculture, nor by commerce, nor by cattle-herding, nor by archery, nor by royal service, nor by any other craft, but solely by going on alms round, not despising the alms bowl. |
Tattha ca, doṇa, ko dhammo? |
Having presented his teacher’s fee, he shaves off his hair and beard, puts on the saffron robes, and goes forth from the household life into homelessness. |
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. |
Having thus gone forth, he dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
So ācariyassa ācariyadhanaṁ niyyādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. |
With compassion … |
So evaṁ pabbajito samāno mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
with altruistic joy … |
Karuṇā …pe… |
He dwells pervading one quarter with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
muditā … |
Having developed these four Brahmā-vihāras, with the breakup of the body, after death, he is reborn in a happy destination, in the Brahmā world. |
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
In this way, Doṇa, a brahmin is one like Brahmā. |
So ime cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjati. |
And how, Doṇa, is a brahmin one like a deva? |
Evaṁ kho, doṇa, brāhmaṇo brahmasamo hoti. |
Here, Doṇa, a brahmin is well-born on both sides— |
Kathañca, doṇa, brāhmaṇo devasamo hoti? |
of pure maternal and paternal descent, with unblemished and irreproachable lineage back to the seventh generation. |
Idha, doṇa, brāhmaṇo ubhato sujāto hoti— |
For forty-eight years he lives the celibate life of a student, studying the mantras. |
mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
Having lived the celibate life of a student for forty-eight years and having studied the mantras, he seeks his teacher’s fee righteously, not unrighteously. |
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. |
And what, Doṇa, is righteousness in this case? |
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. |
Not by agriculture, nor by commerce, nor by cattle-herding, nor by archery, nor by royal service, nor by any other craft, but solely by going on alms round, not despising the alms bowl. |
Tattha ca, doṇa, ko dhammo? |
Having presented his teacher’s fee, he seeks a wife righteously, not unrighteously. |
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. |
And what, Doṇa, is righteousness in this case? |
So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammeneva, no adhammena. |
Not by buying or selling, but a brahmin woman given with a presentation of water. |
Tattha ca, doṇa, ko dhammo? |
He approaches only a brahmin woman, not a khattiya woman, not a vessa woman, not a sudda woman, not a caṇḍāla woman, not a nesāda woman, not a veṇa woman, not a rathakāra woman, not a pukkusa woman; he does not approach a pregnant woman; he does not approach a nursing woman; he does not approach a woman who is not in season. |
Neva kayena na vikkayena, brāhmaṇiṁyeva udakūpassaṭṭhaṁ. |
And why, Doṇa, does a brahmin not approach a pregnant woman? |
So brāhmaṇiṁyeva gacchati, na khattiyiṁ na vessiṁ na suddiṁ na caṇḍāliṁ na nesādiṁ na veniṁ na rathakāriṁ na pukkusiṁ gacchati, na gabbhiniṁ gacchati, na pāyamānaṁ gacchati, na anutuniṁ gacchati. |
If, Doṇa, a brahmin approaches a pregnant woman, the boy or girl is born soiled with filth. |
Kasmā ca, doṇa, brāhmaṇo na gabbhiniṁ gacchati? |
Therefore, Doṇa, a brahmin does not approach a pregnant woman. |
Sace, doṇa, brāhmaṇo gabbhiniṁ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā. |
And why, Doṇa, does a brahmin not approach a nursing woman? |
Tasmā, doṇa, brāhmaṇo na gabbhiniṁ gacchati. |
If, Doṇa, a brahmin approaches a nursing woman, the boy or girl is born contaminated by filth. |
Kasmā ca, doṇa, brāhmaṇo na pāyamānaṁ gacchati? |
Therefore, Doṇa, a brahmin does not approach a nursing woman. |
Sace, doṇa, brāhmaṇo pāyamānaṁ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā. |
That brahmin woman of his is not for lust, not for amusement, not for pleasure, but the brahmin woman is for the brahmin for the sake of progeny. |
Tasmā, doṇa, brāhmaṇo na pāyamānaṁ gacchati. |
Having had intercourse, he shaves off his hair and beard, puts on the saffron robes, and goes forth from the household life into homelessness. |
Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. |
Having thus gone forth, secluded from sensual pleasures … he enters and dwells in the fourth jhāna. |
So methunaṁ uppādetvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. |
Having developed these four jhānas, with the breakup of the body, after death, he is reborn in a happy destination, in the heavenly world. |
So evaṁ pabbajito samāno vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. |
In this way, Doṇa, a brahmin is one like a deva. |
So ime cattāro jhāne bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. |
And how, Doṇa, is a brahmin one who observes the boundary? |
Evaṁ kho, doṇa, brāhmaṇo devasamo hoti. |
Here, Doṇa, a brahmin is well-born on both sides— |
Kathañca, doṇa, brāhmaṇo mariyādo hoti? |
of pure maternal and paternal descent, with unblemished and irreproachable lineage back to the seventh generation. |
Idha, doṇa, brāhmaṇo ubhato sujāto hoti— |
For forty-eight years he lives the celibate life of a student, studying the mantras. |
mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
Having lived the celibate life of a student for forty-eight years and having studied the mantras, he seeks his teacher’s fee righteously, not unrighteously. |
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. |
And what, Doṇa, is righteousness in this case? |
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. |
Not by agriculture, nor by commerce, nor by cattle-herding, nor by archery, nor by royal service, nor by any other craft, but solely by going on alms round, not despising the alms bowl. |
Tattha ca, doṇa, ko dhammo? |
Having presented his teacher’s fee, he seeks a wife righteously, not unrighteously. |
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. |
And what, Doṇa, is righteousness in this case? |
So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammeneva, no adhammena. |
Not by buying or selling, but a brahmin woman given with a presentation of water. |
Tattha ca, doṇa, ko dhammo? |
He approaches only a brahmin woman, not a khattiya woman, not a vessa woman, not a sudda woman, not a caṇḍāla woman, not a nesāda woman, not a veṇa woman, not a rathakāra woman, not a pukkusa woman; he does not approach a pregnant woman; he does not approach a nursing woman; he does not approach a woman who is not in season. |
Neva kayena na vikkayena, brāhmaṇiṁyeva udakūpassaṭṭhaṁ. |
And why, Doṇa, does a brahmin not approach a pregnant woman? |
So brāhmaṇiṁyeva gacchati, na khattiyiṁ na vessiṁ na suddiṁ na caṇḍāliṁ na nesādiṁ na veniṁ na rathakāriṁ na pukkusiṁ gacchati, na gabbhiniṁ gacchati, na pāyamānaṁ gacchati, na anutuniṁ gacchati. |
If, Doṇa, a brahmin approaches a pregnant woman, the boy or girl is born soiled with filth. |
Kasmā ca, doṇa, brāhmaṇo na gabbhiniṁ gacchati? |
Therefore, Doṇa, a brahmin does not approach a pregnant woman. |
Sace, doṇa, brāhmaṇo gabbhiniṁ gacchati, atimīḷhajo nāma so hoti māṇavako vā māṇavikā vā. |
And why, Doṇa, does a brahmin not approach a nursing woman? |
Tasmā, doṇa, brāhmaṇo na gabbhiniṁ gacchati. |
If, Doṇa, a brahmin approaches a nursing woman, the boy or girl is born contaminated by filth. |
Kasmā ca, doṇa, brāhmaṇo na pāyamānaṁ gacchati? |
Therefore, Doṇa, a brahmin does not approach a nursing woman. |
Sace, doṇa, brāhmaṇo pāyamānaṁ gacchati, asucipaṭipīḷito nāma so hoti māṇavako vā māṇavikā vā. |
That brahmin woman of his is not for lust, not for amusement, not for pleasure, but the brahmin woman is for the brahmin for the sake of progeny. |
Tasmā, doṇa, brāhmaṇo na pāyamānaṁ gacchati. |
Having had intercourse, desiring that same delight in a son, he dwells in the household, he does not go forth from the household life into homelessness. |
Tassa sā hoti brāhmaṇī neva kāmatthā na davatthā na ratatthā, pajatthāva brāhmaṇassa brāhmaṇī hoti. |
He stands on the boundary of the ancient brahmins, he does not transgress it. |
So methunaṁ uppādetvā tameva puttassādaṁ nikāmayamāno kuṭumbaṁ ajjhāvasati, na agārasmā anagāriyaṁ pabbajati. |
‘Because the brahmin stands on the boundary of the ancient brahmins and does not transgress it,’ Doṇa, therefore a brahmin is called one who observes the boundary. |
Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha tiṭṭhati, taṁ na vītikkamati. |
In this way, Doṇa, a brahmin is one who observes the boundary. |
‘Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha brāhmaṇo ṭhito taṁ na vītikkamatī’ti, kho, doṇa, tasmā brāhmaṇo mariyādoti vuccati. |
And how, Doṇa, is a brahmin one who has broken the boundary? |
Evaṁ kho, doṇa, brāhmaṇo mariyādo hoti. |
Here, Doṇa, a brahmin is well-born on both sides— |
Kathañca, doṇa, brāhmaṇo sambhinnamariyādo hoti? |
of pure maternal and paternal descent, with unblemished and irreproachable lineage back to the seventh generation. |
Idha, doṇa, brāhmaṇo ubhato sujāto hoti— |
For forty-eight years he lives the celibate life of a student, studying the mantras. |
mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
Having lived the celibate life of a student for forty-eight years and having studied the mantras, he seeks his teacher’s fee righteously, not unrighteously. |
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. |
And what, Doṇa, is righteousness in this case? |
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammeneva, no adhammena. |
Not by agriculture, nor by commerce, nor by cattle-herding, nor by archery, nor by royal service, nor by any other craft, but solely by going on alms round, not despising the alms bowl. |
Tattha ca, doṇa, ko dhammo? |
Having presented his teacher’s fee, he seeks a wife righteously and unrighteously, by buying and by selling, and a brahmin woman given with a presentation of water. |
Neva kasiyā na vaṇijjāya na gorakkhena na issatthena na rājaporisena na sippaññatarena, kevalaṁ bhikkhācariyāya kapālaṁ anatimaññamāno. |
He approaches a brahmin woman and also a khattiya woman, a vessa woman, a sudda woman, a caṇḍāla woman, a nesāda woman, a veṇa woman, a rathakāra woman, and a pukkusa woman; he approaches a pregnant woman, a nursing woman, a woman in season, and a woman not in season. |
So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṁ. |
That brahmin woman of his is for lust, for amusement, for pleasure, and also for progeny for the brahmin. |
So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati. |
He does not stand on the boundary of the ancient brahmins, he transgresses it. |
Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti. |
‘Because the brahmin does not stand on the boundary of the ancient brahmins but transgresses it,’ Doṇa, therefore a brahmin is called one who has broken the boundary. |
Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha na tiṭṭhati, taṁ vītikkamati. |
In this way, Doṇa, a brahmin is one who has broken the boundary. |
‘Yāva porāṇānaṁ brāhmaṇānaṁ mariyādo tattha brāhmaṇo na ṭhito taṁ vītikkamatī’ti kho, doṇa, tasmā brāhmaṇo sambhinnamariyādoti vuccati. |
And how, Doṇa, is a brahmin a brahmin outcaste? |
Evaṁ kho, doṇa, brāhmaṇo sambhinnamariyādo hoti. |
Here, Doṇa, a brahmin is well-born on both sides— |
Kathañca, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti? |
of pure maternal and paternal descent, with unblemished and irreproachable lineage back to the seventh generation. |
Idha, doṇa, brāhmaṇo ubhato sujāto hoti— |
For forty-eight years he lives the celibate life of a student, studying the mantras. |
mātito ca pitito ca, saṁsuddhagahaṇiko, yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
Having lived the celibate life of a student for forty-eight years and having studied the mantras, he seeks his teacher’s fee righteously and unrighteously, |
So aṭṭhacattālīsavassāni komārabrahmacariyaṁ carati mante adhīyamāno. |
by agriculture, by commerce, by cattle-herding, by archery, by royal service, by any other craft, and also solely by going on alms round, not despising the alms bowl. |
Aṭṭhacattālīsavassāni komārabrahmacariyaṁ caritvā mante adhīyitvā ācariyassa ācariyadhanaṁ pariyesati dhammenapi adhammenapi |
Having presented his teacher’s fee, he seeks a wife righteously and unrighteously, by buying and by selling, and a brahmin woman given with a presentation of water. |
kasiyāpi vaṇijjāyapi gorakkhenapi issatthenapi rājaporisenapi sippaññatarenapi, kevalampi bhikkhācariyāya, kapālaṁ anatimaññamāno. |
He approaches a brahmin woman and also a khattiya woman, a vessa woman, a sudda woman, a caṇḍāla woman, a nesāda woman, a veṇa woman, a rathakāra woman, and a pukkusa woman; he approaches a pregnant woman, a nursing woman, a woman in season, and a woman not in season. |
So ācariyassa ācariyadhanaṁ niyyādetvā dāraṁ pariyesati dhammenapi adhammenapi kayenapi vikkayenapi brāhmaṇimpi udakūpassaṭṭhaṁ. |
That brahmin woman of his is for lust, for amusement, for pleasure, and also for progeny for the brahmin. |
So brāhmaṇimpi gacchati khattiyimpi gacchati vessimpi gacchati suddimpi gacchati caṇḍālimpi gacchati nesādimpi gacchati venimpi gacchati rathakārimpi gacchati pukkusimpi gacchati gabbhinimpi gacchati pāyamānampi gacchati utunimpi gacchati anutunimpi gacchati. |
He makes a living by all kinds of work. |
Tassa sā hoti brāhmaṇī kāmatthāpi davatthāpi ratatthāpi pajatthāpi brāhmaṇassa brāhmaṇī hoti. |
The brahmins say to him: |
So sabbakammehi jīvikaṁ kappeti. |
‘Why does the venerable brahmin, while claiming to be a brahmin, make a living by all kinds of work?’ |
Tamenaṁ brāhmaṇā evamāhaṁsu: |
He says: |
‘kasmā bhavaṁ brāhmaṇo paṭijānamāno sabbakammehi jīvikaṁ kappetī’ti? |
‘Just as, sirs, a fire burns what is pure and what is impure, but the fire is not defiled by that; |
So evamāha: |
in the same way, sirs, even if a brahmin makes a living by all kinds of work, the brahmin is not defiled by that. |
‘seyyathāpi, bho, aggi sucimpi ḍahati asucimpi ḍahati, na ca tena aggi upalippati; |
‘Because he makes a living by all kinds of work,’ Doṇa, therefore a brahmin is called a brahmin outcaste. |
evamevaṁ kho, bho, sabbakammehi cepi brāhmaṇo jīvikaṁ kappeti, na ca tena brāhmaṇo upalippati. |
In this way, Doṇa, a brahmin is a brahmin outcaste. |
Sabbakammehi jīvikaṁ kappetī’ti kho, doṇa, tasmā brāhmaṇo brāhmaṇacaṇḍāloti vuccati. |
Doṇa, the ancient brahmin sages who were the creators and propounders of the mantras, whose ancient verses, chanted, pronounced, and compiled, the brahmins of today still chant, still recite, repeating what was spoken, intoning what was intoned, and rehearsing what was rehearsed—that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitra, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu; |
Evaṁ kho, doṇa, brāhmaṇo brāhmaṇacaṇḍālo hoti. |
they declared these five kinds of brahmins: |
Ye kho te, doṇa, brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samīhitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti sajjhāyitamanusajjhāyanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako, vāmako, vāmadevo, vessāmitto, yamadaggi, aṅgīraso, bhāradvājo, vāseṭṭho, kassapo, bhagu; |
one like Brahmā, one like a deva, one who observes the boundary, one who has broken the boundary, and a brahmin outcaste as the fifth. |
tyassume pañca brāhmaṇe paññāpenti— |
Of these, Doṇa, which one are you? |
brahmasamaṁ, devasamaṁ, mariyādaṁ, sambhinnamariyādaṁ, brāhmaṇacaṇḍālaṁyeva pañcamaṁ. |
“In that case, Master Gotama, we do not even measure up to a brahmin outcaste. |
Tesaṁ tvaṁ, doṇa, katamoti? |
Excellent, Master Gotama … let Master Gotama remember me as a lay follower who has gone for refuge from this day for life.” |
Evaṁ sante mayaṁ, bho gotama, brāhmaṇacaṇḍālampi na pūrema. |
Second. |
Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
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Dutiyaṁ. |
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193 - AN5.193 Saṅgāravasutta |
193 – AN5.193 Saṅgārava |
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then the brahmin Saṅgārava approached the Blessed One and exchanged greetings with him. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho saṅgāravo brāhmaṇo bhagavantaṁ etadavoca: |
When they had concluded their greetings and cordial talk, he sat down to one side. Seated to one side, the brahmin Saṅgārava said to the Blessed One: |
“ko nu kho, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā? |
“What, Master Gotama, is the cause, what is the reason why sometimes even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited? |
Ko pana, bho gotama, hetu ko paccayo, yena kadāci dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti? |
What, Master Gotama, is the cause, what is the reason why sometimes even mantras that have not been recited for a long time come to mind, let alone those that have been recited?” |
Yasmiṁ, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
“Brahmin, at a time when one dwells with a mind obsessed by sensual lust, overcome by sensual lust, and one does not understand as it really is the escape from arisen sensual lust, at that time one does not understand or see as it really is one's own welfare, nor does one understand or see as it really is the welfare of others, nor does one understand or see as it really is the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Seyyathāpi, brāhmaṇa, udapatto saṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. |
It is as if, brahmin, there were a bowl of water mixed with lac, turmeric, blue dye, or crimson. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would not know or see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
So too, brahmin, at a time when one dwells with a mind obsessed by sensual lust, overcome by sensual lust, and one does not understand as it really is the escape from arisen sensual lust, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
Furthermore, brahmin, at a time when one dwells with a mind obsessed by ill will, overcome by ill will, and one does not understand as it really is the escape from arisen ill will, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Seyyathāpi, brāhmaṇa, udapatto agginā santatto ukkudhito ussadakajāto. |
It is as if, brahmin, there were a bowl of water heated by a fire, bubbling and boiling. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would not know or see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
So too, brahmin, at a time when one dwells with a mind obsessed by ill will, overcome by ill will, and one does not understand as it really is the escape from arisen ill will, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
Furthermore, brahmin, at a time when one dwells with a mind obsessed by sloth and torpor, overcome by sloth and torpor, and one does not understand as it really is the escape from arisen sloth and torpor, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. |
It is as if, brahmin, there were a bowl of water covered with water plants and algae. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would not know or see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
So too, brahmin, at a time when one dwells with a mind obsessed by sloth and torpor, overcome by sloth and torpor, and one does not understand as it really is the escape from arisen sloth and torpor, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
Furthermore, brahmin, at a time when one dwells with a mind obsessed by restlessness and remorse, overcome by restlessness and remorse, and one does not understand as it really is the escape from arisen restlessness and remorse, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto. |
It is as if, brahmin, there were a bowl of water stirred by the wind, turbulent, churning, with waves. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would not know or see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
So too, brahmin, at a time when one dwells with a mind obsessed by restlessness and remorse, overcome by restlessness and remorse, and one does not understand as it really is the escape from arisen restlessness and remorse, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
Furthermore, brahmin, at a time when one dwells with a mind obsessed by doubt, overcome by doubt, and one does not understand as it really is the escape from arisen doubt, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. |
It is as if, brahmin, there were a bowl of water, turbid, stirred up, muddy, placed in the dark. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would not know or see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
So too, brahmin, at a time when one dwells with a mind obsessed by doubt, overcome by doubt, and one does not understand as it really is the escape from arisen doubt, at that time one does not understand or see as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. |
And, brahmin, at a time when one does not dwell with a mind obsessed by sensual lust, not overcome by sensual lust, and one understands as it really is the escape from arisen sensual lust, at that time one understands and sees as it really is one's own welfare, at that time one understands and sees as it really is the welfare of others, at that time one understands and sees as it really is the welfare of both. Then even mantras that have not been recited for a long time come to mind, let alone those that have been recited. |
Seyyathāpi, brāhmaṇa, udapatto asaṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. |
It is as if, brahmin, there were a bowl of water not mixed with lac, turmeric, blue dye, or crimson. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na kāmarāgapariyuṭṭhitena cetasā viharati …pe…. |
So too, brahmin, at a time when one does not dwell with a mind obsessed with sensual lust… and so on…. |
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati …pe… |
Furthermore, brahmin, at a time when one does not dwell with a mind obsessed by ill will … and so on … |
seyyathāpi, brāhmaṇa, udapatto agginā asantatto anukkudhito anussadakajāto. |
it is as if, brahmin, there were a bowl of water not heated by a fire, not bubbling, not boiling. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na byāpādapariyuṭṭhitena cetasā viharati …pe…. |
So too, brahmin, at a time when one does not dwell with a mind obsessed with ill will… and so on…. |
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati …pe… |
Furthermore, brahmin, at a time when one does not dwell with a mind obsessed by sloth and torpor … and so on … |
seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho. |
it is as if, brahmin, there were a bowl of water not covered with water plants and algae. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na thinamiddhapariyuṭṭhitena cetasā viharati …pe…. |
So too, brahmin, at a time when one does not dwell with a mind obsessed with sloth and torpor… and so on…. |
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe… |
Furthermore, brahmin, at a time when one does not dwell with a mind obsessed by restlessness and remorse … and so on … |
seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto. |
it is as if, brahmin, there were a bowl of water not stirred by the wind, not turbulent, not churning, not wavy. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati …pe…. |
So too, brahmin, at a time when one does not dwell with a mind obsessed with restlessness and remorse… and so on…. |
Puna caparaṁ, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. |
Furthermore, brahmin, at a time when one does not dwell with a mind obsessed by doubt, not overcome by doubt, and one understands as it really is the escape from arisen doubt, at that time one understands and sees as it really is one's own welfare, at that time one understands and sees as it really is the welfare of others, at that time one understands and sees as it really is the welfare of both. Then even mantras that have not been recited for a long time come to mind, let alone those that have been recited. |
Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto. |
It is as if, brahmin, there were a bowl of water, clear, limpid, untroubled, placed in the light. |
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. |
If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. |
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ pajānāti passati, dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā. |
So too, brahmin, at a time when one does not dwell with a mind obsessed by doubt, not overcome by doubt, and one understands as it really is the escape from arisen doubt, at that time one understands and sees as it really is one's own welfare, nor... the welfare of others... nor... the welfare of both. Then even mantras that have not been recited for a long time come to mind, let alone those that have been recited. |
Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo, yena kadāci dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. |
This, brahmin, is the cause, this is the reason why sometimes even mantras that have been recited for a long time do not come to mind, let alone those that have not been recited. |
Ayaṁ pana, brāhmaṇa, hetu ayaṁ paccayo, yena kadāci dīgharattaṁ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti. |
This, brahmin, is the cause, this is the reason why sometimes even mantras that have not been recited for a long time come to mind, let alone those that have been recited.” |
“Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
“Excellent, Master Gotama … let Master Gotama remember me as a lay follower who has gone for refuge from this day for life.” |
Tatiyaṁ. |
Third. |
194 - AN5.194 Kāraṇapālīsutta |
194 – AN5.194 Kāraṇapālī |
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
On one occasion the Blessed One was dwelling at Vesālī, in the Great Wood, in the Gabled Hall. |
Tena kho pana samayena kāraṇapālī brāhmaṇo licchavīnaṁ kammantaṁ kāreti. |
At that time, the brahmin Kāraṇapālī was supervising the work of the Licchavis. |
Addasā kho kāraṇapālī brāhmaṇo piṅgiyāniṁ brāhmaṇaṁ dūratova āgacchantaṁ; |
The brahmin Kāraṇapālī saw the brahmin Piṅgiyānī coming from a distance. |
disvā piṅgiyāniṁ brāhmaṇaṁ etadavoca: |
Having seen him, he said to the brahmin Piṅgiyānī: |
“Handa kuto nu bhavaṁ piṅgiyānī āgacchati divā divassā”ti? |
“Now where is the venerable Piṅgiyānī coming from in the middle of the day?” |
“Itohaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti. |
“Sir, I am coming from the presence of the ascetic Gotama.” |
“Taṁ kiṁ maññati bhavaṁ piṅgiyānī samaṇassa gotamassa paññāveyyattiyaṁ? Paṇḍito maññe”ti? |
“What does the venerable Piṅgiyānī think of the ascetic Gotama’s acuity of wisdom? Do you think he is wise?” |
“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi. |
“Who am I, sir, and how could I know the acuity of the ascetic Gotama’s wisdom? |
Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti. |
Surely, only one like him could know the acuity of the ascetic Gotama’s wisdom.” |
“Uḷārāya khalu bhavaṁ piṅgiyānī samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti. |
“The venerable Piṅgiyānī praises the ascetic Gotama with lofty praise.” |
“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi. |
“Who am I, sir, and how could I praise the ascetic Gotama? |
Pasatthappasatthova so bhavaṁ gotamo seṭṭho devamanussānan”ti. |
That venerable Gotama is praised by the praised, the best of devas and humans.” |
“Kiṁ pana bhavaṁ piṅgiyānī atthavasaṁ sampassamāno samaṇe gotame evaṁ abhippasanno”ti? |
“Seeing what reason, then, is the venerable Piṅgiyānī so devoted to the ascetic Gotama?” |
“Seyyathāpi, bho, puriso aggarasaparititto na aññesaṁ hīnānaṁ rasānaṁ piheti; |
“Just as, sir, a man who is completely satisfied with the finest flavors would not crave other, inferior flavors; |
evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— |
so too, sir, whenever one hears the Dhamma of that venerable Gotama— |
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— |
whether in discourses, in mixed prose and verse, in expositions, or in amazing accounts— |
tato tato na aññesaṁ puthusamaṇabrāhmaṇappavādānaṁ piheti. |
then one does not crave the doctrines of other ascetics and brahmins. |
Seyyathāpi, bho, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya. |
Just as, sir, a man overcome by hunger and weakness might come across a honeycomb. |
So yato yato sāyetha, labhateva sādurasaṁ asecanakaṁ; |
Wherever he might taste it, he would find a sweet, delicious flavor; |
evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— |
so too, sir, whenever one hears the Dhamma of that venerable Gotama— |
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— |
whether in discourses, in mixed prose and verse, in expositions, or in amazing accounts— |
tato tato labhateva attamanataṁ, labhati cetaso pasādaṁ. |
then one finds satisfaction, one finds confidence in the mind. |
Seyyathāpi, bho, puriso candanaghaṭikaṁ adhigaccheyya— |
Just as, sir, a man might come across a piece of sandalwood— |
haricandanassa vā lohitacandanassa vā. |
of yellow sandalwood or of red sandalwood. |
So yato yato ghāyetha— |
Wherever he might smell it— |
yadi mūlato, yadi majjhato, yadi aggato— |
whether at the root, in the middle, or at the top— |
adhigacchateva surabhigandhaṁ asecanakaṁ; |
he would find a fragrant, delicious scent; |
evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— |
so too, sir, whenever one hears the Dhamma of that venerable Gotama— |
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— |
whether in discourses, in mixed prose and verse, in expositions, or in amazing accounts— |
tato tato adhigacchati pāmojjaṁ adhigacchati somanassaṁ. |
then one finds joy, one finds gladness. |
Seyyathāpi, bho, puriso ābādhiko dukkhito bāḷhagilāno. |
Just as, sir, a sick, afflicted, gravely ill man |
Tassa kusalo bhisakko ṭhānaso ābādhaṁ nīhareyya; |
might have his illness instantly removed by a skilled physician; |
evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— |
so too, sir, whenever one hears the Dhamma of that venerable Gotama— |
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— |
whether in discourses, in mixed prose and verse, in expositions, or in amazing accounts— |
tato tato sokaparidevadukkhadomanassupāyāsā abbhatthaṁ gacchanti. |
then sorrow, lamentation, pain, grief, and despair disappear. |
Seyyathāpi, bho, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. |
Just as, sir, there might be a lotus pond with clear, sweet, cool, crystalline water, with beautiful banks, a delightful place. |
Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. |
Then a man would come along, oppressed and overcome by the heat, tired, thirsty, and parched. |
So taṁ pokkharaṇiṁ ogāhetvā nhātvā ca pivitvā ca sabbadarathakilamathapariḷāhaṁ paṭippassambheyya. |
He would enter that lotus pond, and after bathing and drinking, he would allay all his distress, fatigue, and fever. |
Evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti— |
So too, sir, whenever one hears the Dhamma of that venerable Gotama— |
yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso— |
whether in discourses, in mixed prose and verse, in expositions, or in amazing accounts— |
tato tato sabbadarathakilamathapariḷāhā paṭippassambhantī”ti. |
then all distress, fatigue, and fever are allayed.” |
Evaṁ vutte, kāraṇapālī brāhmaṇo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi: |
When this was said, the brahmin Kāraṇapālī rose from his seat, arranged his upper robe over one shoulder, placed his right knee on the ground, extended his hands in respectful salutation toward the Blessed One, and uttered this exclamation three times: |
“Namo tassa bhagavato arahato sammāsambuddhassa. |
“Homage to the Blessed One, the Arahant, the Perfectly Enlightened One. |
Namo tassa bhagavato arahato sammāsambuddhassa. |
Homage to the Blessed One, the Arahant, the Perfectly Enlightened One. |
Namo tassa bhagavato arahato sammāsambuddhassāti. |
Homage to the Blessed One, the Arahant, the Perfectly Enlightened One. |
Abhikkantaṁ, bho piṅgiyāni, abhikkantaṁ, bho piṅgiyāni. |
Excellent, Venerable Piṅgiyānī! Excellent, Venerable Piṅgiyānī! |
Seyyathāpi, bho piṅgiyāni, nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā piṅgiyāninā anekapariyāyena dhammo pakāsito. |
Just as, Venerable Piṅgiyānī, one might set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up an oil lamp in the dark so that those with good eyesight can see forms; in the same way, the Dhamma has been clarified in many ways by the Venerable Piṅgiyānī. |
Esāhaṁ, bho piṅgiyāni, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I, Venerable Piṅgiyānī, go for refuge to that Blessed One Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. |
Upāsakaṁ maṁ bhavaṁ piṅgiyānī dhāretu, ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
Let the Venerable Piṅgiyānī remember me as a lay follower who has gone for refuge from this day for life.” |
Catutthaṁ. |
Fourth. |
10 - AN6.10 Mahānāmasutta |
10 - AN6.10 Mahānāma |
Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. |
On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. |
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno, kho mahānāmo sakko bhagavantaṁ etadavoca: |
Then Mahānāma the Sakyan approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, Mahānāma the Sakyan said to the Blessed One: |
“yo so, bhante, ariyasāvako āgataphalo viññātasāsano, so katamena vihārena bahulaṁ viharatī”ti? |
“Venerable sir, a noble-one's-disciple who has attained the fruit and understood the teaching—with what dwelling does he mostly dwell?” |
“Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṁ viharati. |
“Mahānāma, a noble-one's-disciple who has attained the fruit and understood the teaching mostly dwells with this dwelling. |
Idha, mahānāma, ariyasāvako tathāgataṁ anussarati: |
Here, Mahānāma, a noble-one's-disciple recollects the Tathāgata: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘Thus is the Blessed One: an Arahant, a perfectly enlightened one, perfected in knowledge and conduct, a fortunate one, a knower of the world, an unsurpassed guide for persons to be tamed, a teacher of devas and humans, the Enlightened One, the Blessed One.’ |
Yasmiṁ, mahānāma, samaye ariyasāvako tathāgataṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, Mahānāma, when a noble-one's-disciple recollects the Tathāgata, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti tathāgataṁ ārabbha. |
at that time his mind is upright, based on the Tathāgata. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
With an upright mind, Mahānāma, a noble-one's-disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
In one who is joyful, rapture is born; in one of rapturous mind, the body becomes tranquil; one with a tranquil body feels happiness; the mind of a happy one becomes concentrated. |
Ayaṁ vuccati, mahānāma: |
This is called, Mahānāma: |
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno buddhānussatiṁ bhāveti’. |
‘a noble-one's-disciple who dwells evenly amidst an uneven populace, who dwells unafflicted amidst an afflicted populace, who has entered the stream of the Dhamma and develops recollection of the Buddha.’ |
Puna caparaṁ, mahānāma, ariyasāvako dhammaṁ anussarati: |
Furthermore, Mahānāma, a noble-one's-disciple recollects the Dhamma: |
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. |
‘The Dhamma is well-proclaimed by the Blessed One, visible here and now, timeless, inviting inspection, leading onward, to be experienced by the wise for themselves.’ |
Yasmiṁ, mahānāma, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, Mahānāma, when a noble-one's-disciple recollects the Dhamma, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti dhammaṁ ārabbha. |
at that time his mind is upright, based on the Dhamma. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
With an upright mind, Mahānāma, a noble-one's-disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
In one who is joyful, rapture is born; in one of rapturous mind, the body becomes tranquil; one with a tranquil body feels happiness; the mind of a happy one becomes concentrated. |
Ayaṁ vuccati, mahānāma: |
This is called, Mahānāma: |
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno dhammānussatiṁ bhāveti’. |
‘a noble-one's-disciple who dwells evenly amidst an uneven populace, who dwells unafflicted amidst an afflicted populace, who has entered the stream of the Dhamma and develops recollection of the Dhamma.’ |
Puna caparaṁ, mahānāma, ariyasāvako saṅghaṁ anussarati: |
Furthermore, Mahānāma, a noble-one's-disciple recollects the Saṅgha: |
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. |
‘The Saṅgha of the Blessed One’s disciples is practicing the good way, the Saṅgha of the Blessed One’s disciples is practicing the upright way, the Saṅgha of the Blessed One’s disciples is practicing the true way, the Saṅgha of the Blessed One’s disciples is practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this Saṅgha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world.’ |
Yasmiṁ, mahānāma, samaye ariyasāvako saṅghaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, Mahānāma, when a noble-one's-disciple recollects the Saṅgha, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti saṅghaṁ ārabbha. |
at that time his mind is upright, based on the Saṅgha. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
With an upright mind, Mahānāma, a noble-one's-disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
In one who is joyful, rapture is born; in one of rapturous mind, the body becomes tranquil; one with a tranquil body feels happiness; the mind of a happy one becomes concentrated. |
Ayaṁ vuccati, mahānāma: |
This is called, Mahānāma: |
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno saṅghānussatiṁ bhāveti’. |
‘a noble-one's-disciple who dwells evenly amidst an uneven populace, who dwells unafflicted amidst an afflicted populace, who has entered the stream of the Dhamma and develops recollection of the Saṅgha.’ |
Puna caparaṁ, mahānāma, ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni. |
Furthermore, Mahānāma, a noble-one's-disciple recollects his own virtues as being unbroken, unbreached, unspotted, unmottled, liberating, praised by the wise, ungrasped, and conducive to concentration. |
Yasmiṁ, mahānāma, samaye ariyasāvako sīlaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, Mahānāma, when a noble-one's-disciple recollects virtue, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti sīlaṁ ārabbha. |
at that time his mind is upright, based on virtue. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
With an upright mind, Mahānāma, a noble-one's-disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
In one who is joyful, rapture is born; in one of rapturous mind, the body becomes tranquil; one with a tranquil body feels happiness; the mind of a happy one becomes concentrated. |
Ayaṁ vuccati, mahānāma: |
This is called, Mahānāma: |
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno sīlānussatiṁ bhāveti’. |
‘a noble-one's-disciple who dwells evenly amidst an uneven populace, who dwells unafflicted amidst an afflicted populace, who has entered the stream of the Dhamma and develops recollection of virtue.’ |
Puna caparaṁ, mahānāma, ariyasāvako attano cāgaṁ anussarati: |
Furthermore, Mahānāma, a noble-one's-disciple recollects his own generosity: |
‘lābhā vata me, suladdhaṁ vata me. |
‘It is a gain for me, a great gain for me, |
Yohaṁ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṁ ajjhāvasāmi muttacāgo payatapāṇi vosaggarato yācayogo dānasaṁvibhāgarato’ti. |
that among a populace obsessed by the stain of stinginess, I dwell at home with a mind free from the stain of stinginess, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing.’ |
Yasmiṁ, mahānāma, samaye ariyasāvako cāgaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, Mahānāma, when a noble-one's-disciple recollects generosity, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti cāgaṁ ārabbha. |
at that time his mind is upright, based on generosity. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
With an upright mind, Mahānāma, a noble-one's-disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
In one who is joyful, rapture is born; in one of rapturous mind, the body becomes tranquil; one with a tranquil body feels happiness; the mind of a happy one becomes concentrated. |
Ayaṁ vuccati, mahānāma: |
This is called, Mahānāma: |
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno cāgānussatiṁ bhāveti’. |
‘a noble-one's-disciple who dwells evenly amidst an uneven populace, who dwells unafflicted amidst an afflicted populace, who has entered the stream of the Dhamma and develops recollection of generosity.’ |
Puna caparaṁ, mahānāma, ariyasāvako devatānussatiṁ bhāveti: |
Furthermore, Mahānāma, a noble-one's-disciple develops recollection of the deities: |
‘santi devā cātumahārājikā, santi devā tāvatiṁsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. |
‘There are the devas of the Four Great Kings, there are the devas of the Thirty-three, there are the Yāma devas, there are the Tusita devas, there are the devas who delight in creation, there are the devas who control what is created by others, there are the devas of Brahmā’s company, and there are devas beyond them. |
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā saddhā saṁvijjati. |
The faith with which those devas were endowed, because of which they passed away from here and were reborn there—such faith is present in me too. |
Yathārūpena sīlena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpaṁ sīlaṁ saṁvijjati. |
The virtue with which those devas were endowed, because of which they passed away from here and were reborn there—such virtue is present in me too. |
Yathārūpena sutena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpaṁ sutaṁ saṁvijjati. |
The learning with which those devas were endowed, because of which they passed away from here and were reborn there—such learning is present in me too. |
Yathārūpena cāgena samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpo cāgo saṁvijjati. |
The generosity with which those devas were endowed, because of which they passed away from here and were reborn there—such generosity is present in me too. |
Yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha upapannā, mayhampi tathārūpā paññā saṁvijjatī’ti. |
The wisdom with which those devas were endowed, because of which they passed away from here and were reborn there—such wisdom is present in me too.’ |
Yasmiṁ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, Mahānāma, when a noble-one's-disciple recollects the faith, virtue, learning, generosity, and wisdom of himself and those devas, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti tā devatā ārabbha. |
at that time his mind is upright, based on those devas. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
With an upright mind, Mahānāma, a noble-one's-disciple gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
In one who is joyful, rapture is born; in one of rapturous mind, the body becomes tranquil; one with a tranquil body feels happiness; the mind of a happy one becomes concentrated. |
Ayaṁ vuccati, mahānāma: |
This is called, Mahānāma: |
‘ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotaṁ samāpanno devatānussatiṁ bhāveti’. |
‘a noble-one's-disciple who dwells evenly amidst an uneven populace, who dwells unafflicted amidst an afflicted populace, who has entered the stream of the Dhamma and develops recollection of the deities.’ |
Yo so, mahānāma, ariyasāvako āgataphalo viññātasāsano, so iminā vihārena bahulaṁ viharatī”ti. |
Mahānāma, a noble-one's-disciple who has attained the fruit and understood the teaching mostly dwells with this dwelling.” |
Dasamaṁ. |
Tenth. |
Āhuneyyavaggo paṭhamo. |
The Worthy of Offerings Chapter, the First. |
Tassuddānaṁ |
The summary: |
Dve āhuneyyā indriya, |
Two on being worthy of offerings, faculties, |
balāni tayo ājānīyā; |
powers, three on the thoroughbred; |
Anuttariya anussatī, |
supreme things, recollection, |
mahānāmena te dasāti. |
and with Mahānāma, that makes ten. |
13 - AN6.13 Nissāraṇīyasutta |
13 - AN6.13 Escapes |
“Chayimā, bhikkhave, nissāraṇīyā dhātuyo. |
“Bhikkhus, there are these six elements of escape. |
Katamā cha? |
What six? |
Idha, bhikkhave, bhikkhu evaṁ vadeyya: |
Here, bhikkhus, a bhikkhu might say this: |
‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; |
‘The liberation of mind through loving-kindness has been developed by me, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken; |
atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti. |
and yet ill will still pervades my mind.’ |
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. |
He should be told, ‘Not so.’: ‘The venerable one should not say so; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not say so. |
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; |
It is impossible, friend, it cannot happen that when the liberation of mind through loving-kindness has been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken; |
atha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. |
and yet ill will still pervades his mind—this is not possible. |
Nissaraṇañhetaṁ, āvuso, byāpādassa yadidaṁ mettācetovimuttī’ti. |
For this, friend, is the escape from ill will, namely, the liberation of mind through loving-kindness.’ |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
Again, bhikkhus, a bhikkhu might say this: |
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; |
‘The liberation of mind through compassion has been developed by me, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken; |
atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti. |
and yet cruelty still pervades my mind.’ |
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. |
He should be told, ‘Not so.’: ‘The venerable one should not say so; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not say so. |
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; |
It is impossible, friend, it cannot happen that when the liberation of mind through compassion has been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken; |
atha ca panassa vihesā cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. |
and yet cruelty still pervades his mind—this is not possible. |
Nissaraṇañhetaṁ, āvuso, vihesāya yadidaṁ karuṇācetovimuttī’ti. |
For this, friend, is the escape from cruelty, namely, the liberation of mind through compassion.’ |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
Again, bhikkhus, a bhikkhu might say this: |
‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; |
‘The liberation of mind through altruistic joy has been developed by me, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken; |
atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti. |
and yet discontent still pervades my mind.’ |
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. |
He should be told, ‘Not so.’: ‘The venerable one should not say so; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not say so. |
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; |
It is impossible, friend, it cannot happen that when the liberation of mind through altruistic joy has been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken; |
atha ca panassa arati cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. |
and yet discontent still pervades his mind—this is not possible. |
Nissaraṇañhetaṁ, āvuso, aratiyā yadidaṁ muditācetovimuttī’ti. |
For this, friend, is the escape from discontent, namely, the liberation of mind through altruistic joy.’ |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
Again, bhikkhus, a bhikkhu might say this: |
‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; |
‘The liberation of mind through equanimity has been developed by me, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken; |
atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti. |
and yet lust still pervades my mind.’ |
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. |
He should be told, ‘Not so.’: ‘The venerable one should not say so; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not say so. |
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; |
It is impossible, friend, it cannot happen that when the liberation of mind through equanimity has been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken; |
atha ca panassa rāgo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. |
and yet lust still pervades his mind—this is not possible. |
Nissaraṇañhetaṁ, āvuso, rāgassa yadidaṁ upekkhācetovimuttī’ti. |
For this, friend, is the escape from lust, namely, the liberation of mind through equanimity.’ |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
Again, bhikkhus, a bhikkhu might say this: |
‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; |
‘The signless liberation of mind has been developed by me, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken; |
atha ca pana me nimittānusāri viññāṇaṁ hotī’ti. |
and yet my consciousness follows after signs.’ |
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. |
He should be told, ‘Not so.’: ‘The venerable one should not say so; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not say so. |
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya; |
It is impossible, friend, it cannot happen that when the signless liberation of mind has been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken; |
atha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati. |
and yet his consciousness will follow after signs—this is not possible. |
Nissaraṇañhetaṁ, āvuso, sabbanimittānaṁ yadidaṁ animittācetovimuttī’ti. |
For this, friend, is the escape from all signs, namely, the signless liberation of mind.’ |
Idha pana bhikkhave, bhikkhu evaṁ vadeyya: |
Again, bhikkhus, a bhikkhu might say this: |
‘asmīti kho me vigataṁ, ayamahamasmīti ca na samanupassāmi; |
‘The thought “I am” is gone from me, and I do not perceive “I am this”; |
atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti. |
and yet the dart of doubt and perplexity still pervades my mind.’ |
So ‘mā hevan’tissa vacanīyo: ‘māyasmā evaṁ avaca; mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. |
He should be told, ‘Not so.’: ‘The venerable one should not say so; do not misrepresent the Blessed One, for it is not good to misrepresent the Blessed One, and the Blessed One would not say so. |
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ asmīti vigate ayamahamasmīti ca na samanupassato; |
It is impossible, friend, it cannot happen that when the thought “I am” is gone and one does not perceive “I am this”; |
atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. |
and yet the dart of doubt and perplexity still pervades his mind—this is not possible. |
Nissaraṇañhetaṁ, āvuso, vicikicchākathaṅkathāsallassa yadidaṁ asmīti mānasamugghāto’ti. |
For this, friend, is the escape from the dart of doubt and perplexity, namely, the uprooting of the conceit “I am”.’ |
Imā kho, bhikkhave, cha nissāraṇīyā dhātuyo”ti. |
These, bhikkhus, are the six elements of escape.” |
Tatiyaṁ. |
Third. |
16 - AN6.16 Nakulapitusutta |
16 - AN6.16 Nakulapitā |
Ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. |
On one occasion the Blessed One was dwelling among the Bhaggas at Crocodile Hill in the Bhesakaḷā Grove, the Deer Park. |
Tena kho pana samayena nakulapitā gahapati ābādhiko hoti dukkhito bāḷhagilāno. |
At that time, the householder Nakulapitā was sick, afflicted, gravely ill. |
Atha kho nakulamātā gahapatānī nakulapitaraṁ gahapatiṁ etadavoca: |
Then the householder Nakulamātā said this to the householder Nakulapitā: |
“Mā kho tvaṁ, gahapati, sāpekkho kālamakāsi. |
“Do not, householder, die with attachment. |
Dukkhā, gahapati, sāpekkhassa kālakiriyā; |
To die with attachment is suffering, householder; |
garahitā ca bhagavatā sāpekkhassa kālakiriyā. |
and to die with attachment is censured by the Blessed One. |
Siyā kho pana te, gahapati, evamassa: |
Perhaps, householder, it might occur to you: |
‘na nakulamātā gahapatānī mamaccayena sakkhissati dārake posetuṁ, gharāvāsaṁ santharitun’ti. |
‘After I am gone, the householder Nakulamātā will not be able to support the children and maintain the household.’ |
Na kho panetaṁ, gahapati, evaṁ daṭṭhabbaṁ. |
But this, householder, should not be seen in that way. |
Kusalāhaṁ, gahapati, kappāsaṁ kantituṁ veṇiṁ olikhituṁ. |
I am skilled, householder, at spinning cotton and combing out wool. |
Sakkomahaṁ, gahapati, tavaccayena dārake posetuṁ, gharāvāsaṁ santharituṁ. |
I am able, householder, to support the children and maintain the household after you are gone. |
Tasmātiha tvaṁ, gahapati, mā sāpekkho kālamakāsi. |
Therefore, householder, do not die with attachment. |
Dukkhā, gahapati, sāpekkhassa kālakiriyā; |
To die with attachment is suffering, householder; |
garahitā ca bhagavatā sāpekkhassa kālakiriyā. |
and to die with attachment is censured by the Blessed One. |
Siyā kho pana te, gahapati, evamassa: |
Perhaps, householder, it might occur to you: |
‘nakulamātā gahapatānī mamaccayena aññaṁ gharaṁ gamissatī’ti. |
‘After I am gone, the householder Nakulamātā will go to another home.’ |
Na kho panetaṁ, gahapati, evaṁ daṭṭhabbaṁ. |
But this, householder, should not be seen in that way. |
Tvañceva kho, gahapati, jānāsi ahañca, yaṁ no soḷasavassāni gahaṭṭhakaṁ brahmacariyaṁ samāciṇṇaṁ. |
You know, householder, and I know, that for sixteen years we have practiced the householder’s holy life together. |
Tasmātiha tvaṁ, gahapati, mā sāpekkho kālamakāsi. |
Therefore, householder, do not die with attachment. |
Dukkhā, gahapati, sāpekkhassa kālakiriyā; |
To die with attachment is suffering, householder; |
garahitā ca bhagavatā sāpekkhassa kālakiriyā. |
and to die with attachment is censured by the Blessed One. |
Siyā kho pana te, gahapati, evamassa: |
Perhaps, householder, it might occur to you: |
‘nakulamātā gahapatānī mamaccayena na dassanakāmā bhavissati bhagavato na dassanakāmā bhikkhusaṅghassā’ti. |
‘After I am gone, the householder Nakulamātā will no longer wish to see the Blessed One, will no longer wish to see the Saṅgha of bhikkhus.’ |
Na kho panetaṁ, gahapati, evaṁ daṭṭhabbaṁ. |
But this, householder, should not be seen in that way. |
Ahañhi, gahapati, tavaccayena dassanakāmatarā ceva bhavissāmi bhagavato, dassanakāmatarā ca bhikkhusaṅghassa. |
After you are gone, householder, I will be even more eager to see the Blessed One, even more eager to see the Saṅgha of bhikkhus. |
Tasmātiha tvaṁ, gahapati, mā sāpekkho kālamakāsi. |
Therefore, householder, do not die with attachment. |
Dukkhā, gahapati, sāpekkhassa kālakiriyā; |
To die with attachment is suffering, householder; |
garahitā ca bhagavatā sāpekkhassa kālakiriyā. |
and to die with attachment is censured by the Blessed One. |
Siyā kho pana te, gahapati, evamassa: |
Perhaps, householder, it might occur to you: |
‘na nakulamātā gahapatānī mamaccayena sīlesu paripūrakārinī’ti. |
‘After I am gone, the householder Nakulamātā will not be a fulfiller of the virtues.’ |
Na kho panetaṁ, gahapati, evaṁ daṭṭhabbaṁ. |
But this, householder, should not be seen in that way. |
Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā sīlesu paripūrakāriniyo, ahaṁ tāsaṁ aññatarā. |
Of all the Blessed One’s white-robed laywomen disciples who are fulfillers of the virtues, householder, I am one. |
Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu. |
If anyone has doubt or uncertainty about this—this is the Blessed One, the Arahant, the Perfectly Enlightened One, dwelling among the Bhaggas at Crocodile Hill in the Bhesakaḷā Grove, the Deer Park—let them approach the Blessed One and ask. |
Tasmātiha tvaṁ, gahapati, mā sāpekkho kālamakāsi. |
Therefore, householder, do not die with attachment. |
Dukkhā, gahapati, sāpekkhassa kālakiriyā; |
To die with attachment is suffering, householder; |
garahitā ca bhagavatā sāpekkhassa kālakiriyā. |
and to die with attachment is censured by the Blessed One. |
Siyā kho pana te, gahapati, evamassa: |
Perhaps, householder, it might occur to you: |
‘na nakulamātā gahapatānī lābhinī ajjhattaṁ cetosamathassā’ti. |
‘The householder Nakulamātā is not an obtainer of internal serenity of mind.’ |
Na kho panetaṁ, gahapati, evaṁ daṭṭhabbaṁ. |
But this, householder, should not be seen in that way. |
Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā lābhiniyo ajjhattaṁ cetosamathassa, ahaṁ tāsaṁ aññatarā. |
Of all the Blessed One’s white-robed laywomen disciples who are obtainers of internal serenity of mind, householder, I am one. |
Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu. |
If anyone has doubt or uncertainty about this—this is the Blessed One, the Arahant, the Perfectly Enlightened One, dwelling among the Bhaggas at Crocodile Hill in the Bhesakaḷā Grove, the Deer Park—let them approach the Blessed One and ask. |
Tasmātiha tvaṁ, gahapati, mā sāpekkho kālamakāsi. |
Therefore, householder, do not die with attachment. |
Dukkhā, gahapati, sāpekkhassa kālakiriyā; |
To die with attachment is suffering, householder; |
garahitā ca bhagavatā sāpekkhassa kālakiriyā. |
and to die with attachment is censured by the Blessed One. |
Siyā kho pana te, gahapati, evamassa: |
Perhaps, householder, it might occur to you: |
‘na nakulamātā gahapatānī imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharatī’ti. |
‘The householder Nakulamātā has not gained a foothold in this Dhamma and Vinaya, has not gained a firm standing, has not gained consolation, has not overcome doubt, is not free from perplexity, has not gained confidence, and does not dwell independent of others in the Teacher’s dispensation.’ |
Na kho panetaṁ, gahapati, evaṁ daṭṭhabbaṁ. |
But this, householder, should not be seen in that way. |
Yāvatā kho, gahapati, tassa bhagavato sāvikā gihī odātavasanā imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, ahaṁ tāsaṁ aññatarā. |
Of all the Blessed One’s white-robed laywomen disciples who in this Dhamma and Vinaya have gained a foothold, gained a firm standing, gained consolation, overcome doubt, are free from perplexity, have gained confidence, and dwell independent of others in the Teacher’s dispensation, householder, I am one. |
Yassa kho panassa kaṅkhā vā vimati vā—ayaṁ so bhagavā arahaṁ sammāsambuddho bhaggesu viharati susumāragire bhesakaḷāvane migadāye—taṁ bhagavantaṁ upasaṅkamitvā pucchatu. |
If anyone has doubt or uncertainty about this—this is the Blessed One, the Arahant, the Perfectly Enlightened One, dwelling among the Bhaggas at Crocodile Hill in the Bhesakaḷā Grove, the Deer Park—let them approach the Blessed One and ask. |
Tasmātiha tvaṁ, gahapati, mā sāpekkho kālamakāsi. |
Therefore, householder, do not die with attachment. |
Dukkhā, gahapati, sāpekkhassa kālakiriyā; |
To die with attachment is suffering, householder; |
garahitā ca bhagavatā sāpekkhassa kālakiriyā”ti. |
and to die with attachment is censured by the Blessed One.” |
Atha kho nakulapituno gahapatissa nakulamātarā gahapatāniyā iminā ovādena ovadiyamānassa so ābādho ṭhānaso paṭippassambhi. |
Then, as the householder Nakulapitā was being advised with this advice by the householder Nakulamātā, his illness immediately subsided. |
Vuṭṭhahi ca nakulapitā gahapati tamhā ābādhā; |
And the householder Nakulapitā recovered from that illness; |
tathā pahīno ca pana nakulapituno gahapatissa so ābādho ahosi. |
and that illness of the householder Nakulapitā was so completely cured. |
Atha kho nakulapitā gahapati gilānā vuṭṭhito aciravuṭṭhito gelaññā daṇḍamolubbha yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho nakulapitaraṁ gahapatiṁ bhagavā etadavoca: |
Then the householder Nakulapitā, having recovered from his illness, not long after his recovery, leaning on a staff, approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One said this to the householder Nakulapitā who was seated to one side: |
“Lābhā te, gahapati, suladdhaṁ te, gahapati. |
“It is a gain for you, householder, it is a great gain for you, householder, |
Yassa te nakulamātā gahapatānī anukampikā atthakāmā ovādikā anusāsikā. |
that you have the householder Nakulamātā as your compassionate well-wisher, your advisor and instructor. |
Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā sīlesu paripūrakāriniyo, nakulamātā gahapatānī tāsaṁ aññatarā. |
Of all my white-robed laywomen disciples who are fulfillers of the virtues, householder, the householder Nakulamātā is one. |
Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā lābhiniyo ajjhattaṁ cetosamathassa, nakulamātā gahapatānī tāsaṁ aññatarā. |
Of all my white-robed laywomen disciples who are obtainers of internal serenity of mind, householder, the householder Nakulamātā is one. |
Yāvatā kho, gahapati, mama sāvikā gihī odātavasanā imasmiṁ dhammavinaye ogādhappattā patigādhappattā assāsappattā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane viharanti, nakulamātā gahapatānī tāsaṁ aññatarā. |
Of all my white-robed laywomen disciples who in this Dhamma and Vinaya have gained a foothold, gained a firm standing, gained consolation, overcome doubt, are free from perplexity, have gained confidence, and dwell independent of others in the Teacher’s dispensation, householder, the householder Nakulamātā is one. |
Lābhā te, gahapati, suladdhaṁ te, gahapati. |
It is a gain for you, householder, it is a great gain for you, householder, |
Yassa te nakulamātā gahapatānī anukampikā atthakāmā ovādikā anusāsikā”ti. |
that you have the householder Nakulamātā as your compassionate well-wisher, your advisor and instructor.” |
Chaṭṭhaṁ. |
Sixth. |
19 - AN6.19 Paṭhamamaraṇassatisutta |
19 - AN6.19 First on Mindfulness of Death |
Ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe. |
On one occasion the Blessed One was dwelling among the Nāṭikas in the Brick Hall. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus.” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā. |
“Mindfulness of death, bhikkhus, when developed and cultivated, is of great fruit and great benefit, culminating in the deathless, with the deathless as its consummation. |
Bhāvetha no tumhe, bhikkhave, maraṇassatin”ti? |
Do you, bhikkhus, develop mindfulness of death?” |
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: |
When this was said, a certain bhikkhu said to the Blessed One: |
“ahaṁ kho, bhante, bhāvemi maraṇassatin”ti. |
“I, venerable sir, develop mindfulness of death.” |
“Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? |
“And in what way, bhikkhu, do you develop mindfulness of death?” |
“Idha mayhaṁ, bhante, evaṁ hoti: |
“Here, venerable sir, it occurs to me: |
‘aho vatāhaṁ rattindivaṁ jīveyyaṁ, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, may I live for a day and a night, may I pay attention to the Blessed One’s teaching, much would be done by me.’ |
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. |
This is how, venerable sir, I develop mindfulness of death.” |
Aññataropi kho bhikkhu bhagavantaṁ etadavoca: |
Another bhikkhu said to the Blessed One: |
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. |
“I too, venerable sir, develop mindfulness of death.” |
“Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? |
“And in what way, bhikkhu, do you develop mindfulness of death?” |
“Idha mayhaṁ, bhante, evaṁ hoti: |
“Here, venerable sir, it occurs to me: |
‘aho vatāhaṁ divasaṁ jīveyyaṁ, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, may I live for a day, may I pay attention to the Blessed One’s teaching, much would be done by me.’ |
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. |
This is how, venerable sir, I develop mindfulness of death.” |
Aññataropi kho bhikkhu bhagavantaṁ etadavoca: |
Another bhikkhu said to the Blessed One: |
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. |
“I too, venerable sir, develop mindfulness of death.” |
“Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? |
“And in what way, bhikkhu, do you develop mindfulness of death?” |
“Idha mayhaṁ, bhante, evaṁ hoti: |
“Here, venerable sir, it occurs to me: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ ekapiṇḍapātaṁ bhuñjāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, may I live for the time it takes to eat one alms meal, may I pay attention to the Blessed One’s teaching, much would be done by me.’ |
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. |
This is how, venerable sir, I develop mindfulness of death.” |
Aññataropi kho bhikkhu bhagavantaṁ etadavoca: |
Another bhikkhu said to the Blessed One: |
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. |
“I too, venerable sir, develop mindfulness of death.” |
“Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? |
“And in what way, bhikkhu, do you develop mindfulness of death?” |
“Idha mayhaṁ, bhante, evaṁ hoti: |
“Here, venerable sir, it occurs to me: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, may I live for the time it takes to chew and swallow four or five mouthfuls, may I pay attention to the Blessed One’s teaching, much would be done by me.’ |
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. |
This is how, venerable sir, I develop mindfulness of death.” |
Aññataropi kho bhikkhu bhagavantaṁ etadavoca: |
Another bhikkhu said to the Blessed One: |
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. |
“I too, venerable sir, develop mindfulness of death.” |
“Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? |
“And in what way, bhikkhu, do you develop mindfulness of death?” |
“Idha mayhaṁ, bhante, evaṁ hoti: |
“Here, venerable sir, it occurs to me: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ ekaṁ ālopaṁ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, may I live for the time it takes to chew and swallow one mouthful, may I pay attention to the Blessed One’s teaching, much would be done by me.’ |
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. |
This is how, venerable sir, I develop mindfulness of death.” |
Aññataropi kho bhikkhu bhagavantaṁ etadavoca: |
Another bhikkhu said to the Blessed One: |
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. |
“I too, venerable sir, develop mindfulness of death.” |
“Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? |
“And in what way, bhikkhu, do you develop mindfulness of death?” |
“Idha mayhaṁ, bhante, evaṁ hoti: |
“Here, venerable sir, it occurs to me: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ assasitvā vā passasāmi passasitvā vā assasāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, may I live for the time it takes to breathe in after breathing out, or to breathe out after breathing in, may I pay attention to the Blessed One’s teaching, much would be done by me.’ |
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. |
This is how, venerable sir, I develop mindfulness of death.” |
Evaṁ vutte, bhagavā te bhikkhū etadavoca: |
When this was said, the Blessed One said to those bhikkhus: |
“yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: |
“Bhikkhus, the bhikkhu who develops mindfulness of death thus: |
‘aho vatāhaṁ rattindivaṁ jīveyyaṁ, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, may I live for a day and a night, may I pay attention to the Blessed One’s teaching, much would be done by me.’ |
Yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: |
And the bhikkhu who develops mindfulness of death thus: |
‘aho vatāhaṁ divasaṁ jīveyyaṁ, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, may I live for a day, may I pay attention to the Blessed One’s teaching, much would be done by me.’ |
Yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: |
And the bhikkhu who develops mindfulness of death thus: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ ekapiṇḍapātaṁ bhuñjāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, may I live for the time it takes to eat one alms meal, may I pay attention to the Blessed One’s teaching, much would be done by me.’ |
Yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: |
And the bhikkhu who develops mindfulness of death thus: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, may I live for the time it takes to chew and swallow four or five mouthfuls, may I pay attention to the Blessed One’s teaching, much would be done by me.’ |
Ime vuccanti, bhikkhave, bhikkhū pamattā viharanti dandhaṁ maraṇassatiṁ bhāventi āsavānaṁ khayāya. |
These, bhikkhus, are called bhikkhus who dwell heedlessly, who develop mindfulness of death sluggishly for the destruction of the taints. |
Yo ca khvāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: |
But, bhikkhus, the bhikkhu who develops mindfulness of death thus: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ ekaṁ ālopaṁ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, may I live for the time it takes to chew and swallow one mouthful, may I pay attention to the Blessed One’s teaching, much would be done by me.’ |
Yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: |
And the bhikkhu who develops mindfulness of death thus: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ assasitvā vā passasāmi passasitvā vā assasāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, may I live for the time it takes to breathe in after breathing out, or to breathe out after breathing in, may I pay attention to the Blessed One’s teaching, much would be done by me.’ |
Ime vuccanti, bhikkhave, bhikkhū appamattā viharanti tikkhaṁ maraṇassatiṁ bhāventi āsavānaṁ khayāya. |
These, bhikkhus, are called bhikkhus who dwell heedfully, who develop mindfulness of death sharply for the destruction of the taints. |
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: |
Therefore, bhikkhus, you should train yourselves thus: |
‘appamattā viharissāma, tikkhaṁ maraṇassatiṁ bhāvessāma āsavānaṁ khayāyā’ti. |
‘We will dwell heedfully, we will develop mindfulness of death sharply for the destruction of the taints.’ |
Evañhi vo, bhikkhave, sikkhitabban”ti. |
This is how you should train yourselves, bhikkhus.” |
Navamaṁ. |
Ninth. |
20 - AN6.20 Dutiyamaraṇassatisutta |
20 - AN6.20 Second on Mindfulness of Death |
Ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe. |
On one occasion the Blessed One was dwelling among the Nāṭikas in the Brick Hall. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā. |
“Mindfulness of death, bhikkhus, when developed and cultivated, is of great fruit and great benefit, culminating in the deathless, with the deathless as its consummation. |
Kathaṁ bhāvitā ca, bhikkhave, maraṇassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā? |
And how, bhikkhus, is mindfulness of death developed, how is it cultivated so that it is of great fruit and great benefit, culminating in the deathless, with the deathless as its consummation? |
Idha, bhikkhave, bhikkhu divase nikkhante rattiyā patihitāya iti paṭisañcikkhati: |
Here, bhikkhus, when the day has passed and night has set in, a bhikkhu reflects thus: |
‘bahukā kho me paccayā maraṇassa— |
‘Many are the causes of my death— |
ahi vā maṁ ḍaṁseyya, vicchiko vā maṁ ḍaṁseyya, satapadī vā maṁ ḍaṁseyya; |
a snake might bite me, or a scorpion might bite me, or a centipede might bite me; |
tena me assa kālakiriyā, so mamassa antarāyo. |
that would be my death, that would be an obstacle for me. |
Upakkhalitvā vā papateyyaṁ, bhattaṁ vā me bhuttaṁ byāpajjeyya, pittaṁ vā me kuppeyya, semhaṁ vā me kuppeyya, satthakā vā me vātā kuppeyyuṁ; |
I might stumble and fall, or the food I have eaten might disagree with me, or my bile might be provoked, or my phlegm might be provoked, or piercing winds might be provoked in me; |
tena me assa kālakiriyā, so mamassa antarāyo’ti. |
that would be my death, that would be an obstacle for me.’ |
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: |
That bhikkhu, bhikkhus, should reflect thus: |
‘atthi nu kho me pāpakā akusalā dhammā appahīnā, ye me assu rattiṁ kālaṁ karontassa antarāyāyā’ti. |
‘Are there any evil, unwholesome qualities in me that are unabandoned, which would be an obstacle for me if I were to die tonight?’ |
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: |
If, bhikkhus, on reviewing, a bhikkhu knows thus: |
‘atthi me pāpakā akusalā dhammā appahīnā, ye me assu rattiṁ kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. |
‘There are evil, unwholesome qualities in me that are unabandoned, which would be an obstacle for me if I were to die tonight,’ then, bhikkhus, that bhikkhu should apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and full awareness for the abandoning of those same evil, unwholesome qualities. |
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; |
Just as, bhikkhus, one whose clothes or head were on fire would apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and full awareness to extinguish those same clothes or head; |
evamevaṁ kho, bhikkhave, tena bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. |
in the same way, bhikkhus, that bhikkhu should apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and full awareness for the abandoning of those same evil, unwholesome qualities. |
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, bhikkhus, on reviewing, a bhikkhu knows thus: |
‘natthi me pāpakā akusalā dhammā appahīnā, ye me assu rattiṁ kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
‘There are no evil, unwholesome qualities in me that are unabandoned, which would be an obstacle for me if I were to die tonight,’ then, bhikkhus, that bhikkhu should dwell in that same joy and gladness, training day and night in wholesome qualities. |
Idha pana, bhikkhave, bhikkhu rattiyā nikkhantāya divase patihite iti paṭisañcikkhati: |
Again, bhikkhus, when the night has passed and day has set in, a bhikkhu reflects thus: |
‘bahukā kho me paccayā maraṇassa— |
‘Many are the causes of my death— |
ahi vā maṁ ḍaṁseyya, vicchiko vā maṁ ḍaṁseyya, satapadī vā maṁ ḍaṁseyya; |
a snake might bite me, or a scorpion might bite me, or a centipede might bite me; |
tena me assa kālakiriyā so mamassa antarāyo. |
that would be my death, that would be an obstacle for me. |
Upakkhalitvā vā papateyyaṁ, bhattaṁ vā me bhuttaṁ byāpajjeyya, pittaṁ vā me kuppeyya, semhaṁ vā me kuppeyya, satthakā vā me vātā kuppeyyuṁ; |
I might stumble and fall, or the food I have eaten might disagree with me, or my bile might be provoked, or my phlegm might be provoked, or piercing winds might be provoked in me; |
tena me assa kālakiriyā so mamassa antarāyo’ti. |
that would be my death, that would be an obstacle for me.’ |
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: |
That bhikkhu, bhikkhus, should reflect thus: |
‘atthi nu kho me pāpakā akusalā dhammā appahīnā, ye me assu divā kālaṁ karontassa antarāyāyā’ti. |
‘Are there any evil, unwholesome qualities in me that are unabandoned, which would be an obstacle for me if I were to die today?’ |
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: |
If, bhikkhus, on reviewing, a bhikkhu knows thus: |
‘atthi me pāpakā akusalā dhammā appahīnā, ye me assu divā kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. |
‘There are evil, unwholesome qualities in me that are unabandoned, which would be an obstacle for me if I were to die today,’ then, bhikkhus, that bhikkhu should apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and full awareness for the abandoning of those same evil, unwholesome qualities. |
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; |
Just as, bhikkhus, one whose clothes or head were on fire would apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and full awareness to extinguish those same clothes or head; |
evamevaṁ kho, bhikkhave, tena bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. |
in the same way, bhikkhus, that bhikkhu should apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and full awareness for the abandoning of those same evil, unwholesome qualities. |
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, bhikkhus, on reviewing, a bhikkhu knows thus: |
‘natthi me pāpakā akusalā dhammā appahīnā, ye me assu divā kālaṁ karontassa antarāyāyā’ti, tena, bhikkhave, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. |
‘There are no evil, unwholesome qualities in me that are unabandoned, which would be an obstacle for me if I were to die today,’ then, bhikkhus, that bhikkhu should dwell in that same joy and gladness, training day and night in wholesome qualities. |
Evaṁ bhāvitā kho, bhikkhave, maraṇassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā”ti. |
When mindfulness of death is developed thus, bhikkhus, and cultivated thus, it is of great fruit and great benefit, culminating in the deathless, with the deathless as its consummation.” |
Dasamaṁ. |
Tenth. |
Sāraṇīyavaggo dutiyo. |
The Cordiality Chapter, the Second. |
Tassuddānaṁ |
The summary: |
Dve sāraṇī nisāraṇīyaṁ, |
Two on cordiality, and escapes, |
bhaddakaṁ anutappiyaṁ; |
the good, and without remorse; |
Nakulaṁ soppamacchā ca, |
Nakula, sleep, and fish, |
dve honti maraṇassatīti. |
and there are two on mindfulness of death. |
26 - AN6.26 Mahākaccānasutta |
26 - AN6.26 Mahākaccāna |
Tatra kho āyasmā mahākaccāno bhikkhū āmantesi: |
There the Venerable Mahākaccāna addressed the bhikkhus: |
“āvuso bhikkhave”ti. |
“Friends, bhikkhus.” |
“Āvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. |
“Friend,” those bhikkhus replied to the Venerable Mahākaccāna. |
Āyasmā mahākaccāno etadavoca: |
The Venerable Mahākaccāna said this: |
“acchariyaṁ, āvuso; |
“It is wonderful, friends; |
abbhutaṁ, āvuso. |
it is amazing, friends. |
Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cha anussatiṭṭhānāni. |
How this opportunity in a tight spot has been realized by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna, namely, these six bases for recollection. |
Katamāni cha? |
What six? |
Idhāvuso, ariyasāvako tathāgataṁ anussarati: |
Here, friends, a noble-one's-disciple recollects the Tathāgata: |
‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti. |
‘Thus is the Blessed One… and so on… a teacher of devas and humans, the Enlightened One, the Blessed One.’ |
Yasmiṁ, āvuso, samaye ariyasāvako tathāgataṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, friends, when a noble-one's-disciple recollects the Tathāgata, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. |
at that time his mind is upright, has left, is freed, has risen from greed. |
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. |
‘Greed,’ friends, is a term for these five strands of sensual pleasure. |
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. |
That noble-one's-disciple, friends, dwells with a mind like space, abundant, exalted, immeasurable, without hostility and without ill will. |
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. |
Making this a meditation object, friends, some beings here become purified in the Dhamma. |
Puna caparaṁ, āvuso, ariyasāvako dhammaṁ anussarati: |
Furthermore, friends, a noble-one's-disciple recollects the Dhamma: |
‘svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhī’ti. |
‘The Dhamma is well-proclaimed by the Blessed One… and so on… to be experienced by the wise for themselves.’ |
Yasmiṁ, āvuso, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, friends, when a noble-one's-disciple recollects the Dhamma, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. |
at that time his mind is upright, has left, is freed, has risen from greed. |
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. |
‘Greed,’ friends, is a term for these five strands of sensual pleasure. |
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. |
That noble-one's-disciple, friends, dwells with a mind like space, abundant, exalted, immeasurable, without hostility and without ill will. |
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. |
Making this a meditation object, friends, some beings here become purified in the Dhamma. |
Puna caparaṁ, āvuso, ariyasāvako saṅghaṁ anussarati: |
Furthermore, friends, a noble-one's-disciple recollects the Saṅgha: |
‘suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassā’ti. |
‘The Saṅgha of the Blessed One’s disciples is practicing the good way… and so on… an unsurpassed field of merit for the world.’ |
Yasmiṁ, āvuso, samaye ariyasāvako saṅghaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, friends, when a noble-one's-disciple recollects the Saṅgha, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. |
at that time his mind is upright, has left, is freed, has risen from greed. |
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. |
‘Greed,’ friends, is a term for these five strands of sensual pleasure. |
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. |
That noble-one's-disciple, friends, dwells with a mind like space, abundant, exalted, immeasurable, without hostility and without ill will. |
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. |
Making this a meditation object, friends, some beings here become purified in the Dhamma. |
Puna caparaṁ, āvuso, ariyasāvako attano sīlāni anussarati akhaṇḍāni …pe… samādhisaṁvattanikāni. |
Furthermore, friends, a noble-one's-disciple recollects his own virtues as being unbroken… and so on… conducive to concentration. |
Yasmiṁ, āvuso, samaye ariyasāvako attano sīlaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, friends, when a noble-one's-disciple recollects his own virtue, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. |
at that time his mind is upright, has left, is freed, has risen from greed. |
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. |
‘Greed,’ friends, is a term for these five strands of sensual pleasure. |
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. |
That noble-one's-disciple, friends, dwells with a mind like space, abundant, exalted, immeasurable, without hostility and without ill will. |
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. |
Making this a meditation object, friends, some beings here become purified in the Dhamma. |
Puna caparaṁ, āvuso, ariyasāvako attano cāgaṁ anussarati: |
Furthermore, friends, a noble-one's-disciple recollects his own generosity: |
‘lābhā vata me, suladdhaṁ vata me …pe… |
‘It is a gain for me, a great gain for me… and so on… |
yācayogo dānasaṁvibhāgarato’ti. |
devoted to charity, delighting in giving and sharing.’ |
Yasmiṁ, āvuso, samaye ariyasāvako attano cāgaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, friends, when a noble-one's-disciple recollects his own generosity, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. |
at that time his mind is upright, has left, is freed, has risen from greed. |
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. |
‘Greed,’ friends, is a term for these five strands of sensual pleasure. |
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. |
That noble-one's-disciple, friends, dwells with a mind like space, abundant, exalted, immeasurable, without hostility and without ill will. |
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. |
Making this a meditation object, friends, some beings here become purified in the Dhamma. |
Puna caparaṁ, āvuso, ariyasāvako devatā anussarati: |
Furthermore, friends, a noble-one's-disciple recollects the deities: |
‘santi devā cātumahārājikā, santi devā …pe… tatuttari. |
‘There are the devas of the Four Great Kings, there are the devas… and so on… beyond them. |
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā saddhā saṁvijjati. |
The faith with which those devas were endowed, because of which they passed away from here and were reborn there; such faith is present in me too. |
Yathārūpena sīlena … |
The virtue with which… |
sutena … |
the learning… |
cāgena … |
the generosity… |
paññāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā paññā saṁvijjatī’ti. |
the wisdom with which those devas were endowed, because of which they passed away from here and were reborn there; such wisdom is present in me too.’ |
Yasmiṁ, āvuso, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At the time, friends, when a noble-one's-disciple recollects the faith, virtue, learning, generosity, and wisdom of himself and those devas, his mind is not obsessed by lust, not obsessed by hatred, not obsessed by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. |
at that time his mind is upright, has left, is freed, has risen from greed. |
‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. |
‘Greed,’ friends, is a term for these five strands of sensual pleasure. |
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. |
That noble-one's-disciple, friends, dwells with a mind like space, abundant, exalted, immeasurable, without hostility and without ill will. |
Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti. |
Making this a meditation object, friends, some beings here become purified in the Dhamma. |
Acchariyaṁ, āvuso, abbhutaṁ, āvuso. |
It is wonderful, friends, it is amazing, friends. |
Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cha anussatiṭṭhānānī”ti. |
How this opportunity in a tight spot has been realized by the Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna, namely, these six bases for recollection.” |
Chaṭṭhaṁ. |
Sixth. |
29 - AN6.29 Udāyīsutta |
29 - AN6.29 Udāyī |
Atha kho bhagavā āyasmantaṁ udāyiṁ āmantesi: |
Then the Blessed One addressed the Venerable Udāyī: |
“kati nu kho, udāyi, anussatiṭṭhānānī”ti? |
“How many, Udāyī, are the bases for recollection?” |
Evaṁ vutte, āyasmā udāyī tuṇhī ahosi. |
When this was said, the Venerable Udāyī remained silent. |
Dutiyampi kho bhagavā āyasmantaṁ udāyiṁ āmantesi: |
A second time the Blessed One addressed the Venerable Udāyī: |
“kati nu kho, udāyi, anussatiṭṭhānānī”ti? |
“How many, Udāyī, are the bases for recollection?” |
Dutiyampi kho āyasmā udāyī tuṇhī ahosi. |
A second time the Venerable Udāyī remained silent. |
Tatiyampi kho bhagavā āyasmantaṁ udāyiṁ āmantesi: |
A third time the Blessed One addressed the Venerable Udāyī: |
“kati nu kho, udāyi, anussatiṭṭhānānī”ti? |
“How many, Udāyī, are the bases for recollection?” |
Tatiyampi kho āyasmā udāyī tuṇhī ahosi. |
A third time the Venerable Udāyī remained silent. |
Atha kho āyasmā ānando āyasmantaṁ udāyiṁ etadavoca: |
Then the Venerable Ānanda said to the Venerable Udāyī: |
“satthā taṁ, āvuso udāyi, āmantesī”ti. |
“The Teacher is addressing you, friend Udāyī.” |
“Suṇomahaṁ, āvuso ānanda, bhagavato. |
“I hear the Blessed One, friend Ānanda. |
Idha, bhante, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati—Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe…. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Here, venerable sir, a bhikkhu recollects his manifold past lives—that is, one birth, two births… and so on…. Thus with their aspects and details he recollects his manifold past lives. |
Idaṁ, bhante, anussatiṭṭhānan”ti. |
This, venerable sir, is a basis for recollection.” |
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One addressed the Venerable Ānanda: |
“aññāsiṁ kho ahaṁ, ānanda: |
“I knew, Ānanda: |
‘nevāyaṁ udāyī moghapuriso adhicittaṁ anuyutto viharatī’ti. |
‘This foolish man Udāyī is not dwelling devoted to the higher mind.’ |
Kati nu kho, ānanda, anussatiṭṭhānānī”ti? |
How many, Ānanda, are the bases for recollection?” |
“Pañca, bhante, anussatiṭṭhānāni. |
“There are five, venerable sir, bases for recollection. |
Katamāni pañca? |
What five? |
Idha, bhante, bhikkhu vivicceva kāmehi …pe… tatiyaṁ jhānaṁ upasampajja viharati. |
Here, venerable sir, a bhikkhu, quite secluded from sensual pleasures… and so on… enters and dwells in the third jhāna. |
Idaṁ, bhante, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ diṭṭhadhammasukhavihārāya saṁvattati. |
This, venerable sir, is a basis for recollection which, when developed and cultivated, conduces to a pleasant dwelling in this very life. |
“Puna caparaṁ, bhante, bhikkhu ālokasaññaṁ manasi karoti, divā saññaṁ adhiṭṭhāti, yathā divā tathā rattiṁ, yathā rattiṁ tathā divā; |
Furthermore, venerable sir, a bhikkhu attends to the perception of light, he establishes the perception of day: as by day, so by night; as by night, so by day. |
iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. |
Thus, with an open and unclouded mind, he develops a mind imbued with luminosity. |
Idaṁ, bhante, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ ñāṇadassanappaṭilābhāya saṁvattati. |
This, venerable sir, is a basis for recollection which, when developed and cultivated, conduces to the attainment of knowledge and vision. |
Puna caparaṁ, bhante, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: |
Furthermore, venerable sir, a bhikkhu contemplates this very body from the soles of the feet up and from the top of the hair down, bounded by skin and full of many kinds of impurity: |
‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco, maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ, hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. |
‘In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, contents of the stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ |
Idaṁ, bhante, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ kāmarāgappahānāya saṁvattati. |
This, venerable sir, is a basis for recollection which, when developed and cultivated, conduces to the abandoning of sensual lust. |
Puna caparaṁ, bhante, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaṭṭitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. |
Furthermore, venerable sir, as if he were to see a corpse thrown aside in a charnel ground—one day dead, or two days dead, or three days dead, bloated, livid, and festering. |
So imameva kāyaṁ evaṁ upasaṁharati: |
He applies this to his own body thus: |
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. |
‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’ |
Seyyathāpi vā pana passeyya sarīraṁ sīvathikāya chaṭṭitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. |
Or as if he were to see a corpse thrown aside in a charnel ground, being eaten by crows, or by hawks, or by vultures, or by dogs, or by jackals, or by various kinds of worms. |
So imameva kāyaṁ evaṁ upasaṁharati: |
He applies this to his own body thus: |
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. |
‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’ |
Seyyathāpi vā pana passeyya sarīraṁ sīvathikāya chaṭṭitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe… |
Or as if he were to see a corpse thrown aside in a charnel ground, a skeleton with flesh and blood, held together by sinews… and so on… |
aṭṭhikasaṅkhalikaṁ nimmaṁsalohitamakkhitaṁ nhārusambandhaṁ … |
a skeleton without flesh but smeared with blood, held together by sinews… |
aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ. |
a skeleton without flesh and blood, held together by sinews. |
Aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhikaṇṭakaṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantakaṭṭhikaṁ aññena sīsakaṭāhaṁ, aṭṭhikāni setāni saṅkhavaṇṇappaṭibhāgāni aṭṭhikāni puñjakitāni terovassikāni aṭṭhikāni pūtīni cuṇṇakajātāni. |
Bones disconnected, scattered in all directions—here a hand bone, there a foot bone, there a shin bone, there a thigh bone, there a hip bone, there a rib bone, there a backbone, there a shoulder bone, there a neck bone, there a jawbone, there a tooth, there the skull; bones white, the color of conch shells; bones piled up, more than a year old; bones rotten and crumbling to dust. |
So imameva kāyaṁ evaṁ upasaṁharati: |
He applies this to his own body thus: |
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. |
‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’ |
Idaṁ, bhante, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ asmimānasamugghātāya saṁvattati. |
This, venerable sir, is a basis for recollection which, when developed and cultivated, conduces to the uprooting of the conceit ‘I am.’ |
Puna caparaṁ, bhante, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. |
Furthermore, venerable sir, a bhikkhu, with the abandoning of pleasure… and so on… enters and dwells in the fourth jhāna. |
Idaṁ, bhante, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ anekadhātupaṭivedhāya saṁvattati. |
This, venerable sir, is a basis for recollection which, when developed and cultivated, conduces to the penetration of many elements. |
Imāni kho, bhante, pañca anussatiṭṭhānānī”ti. |
These, venerable sir, are the five bases for recollection.” |
“Sādhu sādhu, ānanda. |
“Good, good, Ānanda. |
Tena hi tvaṁ, ānanda, idampi chaṭṭhaṁ anussatiṭṭhānaṁ dhārehi. |
Therefore, Ānanda, you should also bear in mind this sixth basis for recollection. |
Idhānanda, bhikkhu satova abhikkamati satova paṭikkamati satova tiṭṭhati satova nisīdati satova seyyaṁ kappeti satova kammaṁ adhiṭṭhāti. |
Here, Ānanda, a bhikkhu mindfully steps forward, mindfully steps back; mindfully stands, mindfully sits; mindfully lies down, mindfully undertakes work. |
Idaṁ, ānanda, anussatiṭṭhānaṁ evaṁ bhāvitaṁ evaṁ bahulīkataṁ satisampajaññāya saṁvattatī”ti. |
This, Ānanda, is a basis for recollection which, when developed and cultivated, conduces to mindfulness and full awareness.” |
Navamaṁ. |
Ninth. |
30 - AN6.30 Anuttariyasutta |
30 - AN6.30 Supreme Things |
“Chayimāni, bhikkhave, anuttariyāni. |
“Bhikkhus, there are these six supreme things. |
Katamāni cha? |
What six? |
Dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyanti. |
The supreme sight, the supreme hearing, the supreme gain, the supreme training, the supreme service, and the supreme recollection. |
Katamañca, bhikkhave, dassanānuttariyaṁ? |
And what, bhikkhus, is the supreme sight? |
Idha, bhikkhave, ekacco hatthiratanampi dassanāya gacchati, assaratanampi dassanāya gacchati, maṇiratanampi dassanāya gacchati, uccāvacaṁ vā pana dassanāya gacchati, samaṇaṁ vā brāhmaṇaṁ vā micchādiṭṭhikaṁ micchāpaṭipannaṁ dassanāya gacchati. |
Here, bhikkhus, someone goes to see an elephant-treasure, or a horse-treasure, or a jewel-treasure, or he goes to see various other things, or he goes to see an ascetic or brahmin of wrong view, practicing wrongly. |
Atthetaṁ, bhikkhave, dassanaṁ; netaṁ natthīti vadāmi. |
There is, bhikkhus, such a sight; I do not say there is not. |
Tañca kho etaṁ, bhikkhave, dassanaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. |
But that sight, bhikkhus, is low, vulgar, common, ignoble, not connected with the goal, and it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, dassanānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā dassanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. |
But, bhikkhus, when one goes to see the Tathāgata or a disciple of the Tathāgata, with settled faith, settled love, one-pointedly devoted, deeply confident—this is the supreme among sights, bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna, namely, to go to see the Tathāgata or a disciple of the Tathāgata with settled faith, settled love, one-pointedly devoted, deeply confident. |
Idaṁ vuccati, bhikkhave, dassanānuttariyaṁ. |
This, bhikkhus, is called the supreme sight. |
Iti dassanānuttariyaṁ. |
Thus the supreme sight. |
Savanānuttariyañca kathaṁ hoti? |
And how is there the supreme hearing? |
Idha, bhikkhave, ekacco bherisaddampi savanāya gacchati, vīṇāsaddampi savanāya gacchati, gītasaddampi savanāya gacchati, uccāvacaṁ vā pana savanāya gacchati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa dhammassavanāya gacchati. |
Here, bhikkhus, someone goes to hear the sound of a drum, or the sound of a lute, or the sound of singing, or he goes to hear various other sounds, or he goes to hear the Dhamma of an ascetic or brahmin of wrong view, practicing wrongly. |
Atthetaṁ, bhikkhave, savanaṁ; netaṁ natthīti vadāmi. |
There is, bhikkhus, such a hearing; I do not say there is not. |
Tañca kho etaṁ, bhikkhave, savanaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. |
But that hearing, bhikkhus, is low, vulgar, common, ignoble, not connected with the goal, and it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Yo ca kho, bhikkhave, tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, savanānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgatassa vā tathāgatasāvakassa vā dhammassavanāya gacchati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. |
But, bhikkhus, when one goes to hear the Dhamma of the Tathāgata or a disciple of the Tathāgata, with settled faith, settled love, one-pointedly devoted, deeply confident—this is the supreme among hearings, bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna, namely, to go to hear the Dhamma of the Tathāgata or a disciple of the Tathāgata with settled faith, settled love, one-pointedly devoted, deeply confident. |
Idaṁ vuccati, bhikkhave, savanānuttariyaṁ. |
This, bhikkhus, is called the supreme hearing. |
Iti dassanānuttariyaṁ, savanānuttariyaṁ. |
Thus the supreme sight, the supreme hearing. |
Lābhānuttariyañca kathaṁ hoti? |
And how is there the supreme gain? |
Idha, bhikkhave, ekacco puttalābhampi labhati, dāralābhampi labhati, dhanalābhampi labhati, uccāvacaṁ vā pana lābhaṁ labhati, samaṇe vā brāhmaṇe vā micchādiṭṭhike micchāpaṭipanne saddhaṁ paṭilabhati. |
Here, bhikkhus, someone gains a son, or gains a wife, or gains wealth, or gains various other things, or gains faith in an ascetic or brahmin of wrong view, practicing wrongly. |
Attheso, bhikkhave, lābho; neso natthīti vadāmi. |
There is, bhikkhus, such a gain; I do not say there is not. |
So ca kho eso, bhikkhave, lābho hīno gammo pothujjaniko anariyo anatthasaṁhito, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. |
But that gain, bhikkhus, is low, vulgar, common, ignoble, not connected with the goal, and it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Yo ca kho, bhikkhave, tathāgate vā tathāgatasāvake vā saddhaṁ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, lābhānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgate vā tathāgatasāvake vā saddhaṁ paṭilabhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. |
But, bhikkhus, when one gains faith in the Tathāgata or a disciple of the Tathāgata, with settled faith, settled love, one-pointedly devoted, deeply confident—this is the supreme among gains, bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna, namely, to gain faith in the Tathāgata or a disciple of the Tathāgata with settled faith, settled love, one-pointedly devoted, deeply confident. |
Idaṁ vuccati, bhikkhave, lābhānuttariyaṁ. |
This, bhikkhus, is called the supreme gain. |
Iti dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ. |
Thus the supreme sight, the supreme hearing, the supreme gain. |
Sikkhānuttariyañca kathaṁ hoti? |
And how is there the supreme training? |
Idha, bhikkhave, ekacco hatthismimpi sikkhati, assasmimpi sikkhati, rathasmimpi sikkhati, dhanusmimpi sikkhati, tharusmimpi sikkhati, uccāvacaṁ vā pana sikkhati, samaṇassa vā brāhmaṇassa vā micchādiṭṭhikassa micchāpaṭipannassa sikkhati. |
Here, bhikkhus, someone trains in elephantry, or trains in horsemanship, or trains in charioteering, or trains in archery, or trains in swordsmanship, or trains in various other skills, or trains under an ascetic or brahmin of wrong view, practicing wrongly. |
Atthesā, bhikkhave, sikkhā; nesā natthīti vadāmi. |
There is, bhikkhus, such a training; I do not say there is not. |
Sā ca kho esā, bhikkhave, sikkhā hīnā gammā pothujjanikā anariyā anatthasaṁhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. |
But that training, bhikkhus, is low, vulgar, common, ignoble, not connected with the goal, and it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Yo ca kho, bhikkhave, tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, sikkhānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgatappavedite dhammavinaye adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati, niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. |
But, bhikkhus, when one trains in higher virtue, trains in higher mind, and trains in higher wisdom in the Dhamma and Vinaya proclaimed by the Tathāgata, with settled faith, settled love, one-pointedly devoted, deeply confident—this is the supreme among trainings, bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna, namely, to train in higher virtue, higher mind, and higher wisdom in the Dhamma and Vinaya proclaimed by the Tathāgata, with settled faith, settled love, one-pointedly devoted, deeply confident. |
Idaṁ vuccati, bhikkhave, sikkhānuttariyaṁ. |
This, bhikkhus, is called the supreme training. |
Iti dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ. |
Thus the supreme sight, the supreme hearing, the supreme gain, the supreme training. |
Pāricariyānuttariyañca kathaṁ hoti? |
And how is there the supreme service? |
Idha, bhikkhave, ekacco khattiyampi paricarati, brāhmaṇampi paricarati, gahapatimpi paricarati, uccāvacaṁ vā pana paricarati, samaṇaṁ vā brāhmaṇaṁ vā micchādiṭṭhikaṁ micchāpaṭipannaṁ paricarati. |
Here, bhikkhus, someone serves a khattiya, or serves a brahmin, or serves a householder, or serves various other people, or serves an ascetic or brahmin of wrong view, practicing wrongly. |
Atthesā, bhikkhave, pāricariyā; nesā natthīti vadāmi. |
There is, bhikkhus, such a service; I do not say there is not. |
Sā ca kho esā, bhikkhave, pāricariyā hīnā gammā pothujjanikā anariyā anatthasaṁhitā, na nibbidāya …pe… na nibbānāya saṁvattati. |
But that service, bhikkhus, is low, vulgar, common, ignoble, not connected with the goal, and it does not lead to disenchantment… and so on… to Nibbāna. |
Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, pāricariyānaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā paricarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. |
But, bhikkhus, when one serves the Tathāgata or a disciple of the Tathāgata, with settled faith, settled love, one-pointedly devoted, deeply confident—this is the supreme among services, bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna, namely, to serve the Tathāgata or a disciple of the Tathāgata with settled faith, settled love, one-pointedly devoted, deeply confident. |
Idaṁ vuccati, bhikkhave, pāricariyānuttariyaṁ. |
This, bhikkhus, is called the supreme service. |
Iti dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ. |
Thus the supreme sight, the supreme hearing, the supreme gain, the supreme training, the supreme service. |
Anussatānuttariyañca kathaṁ hoti? |
And how is there the supreme recollection? |
Idha, bhikkhave, ekacco puttalābhampi anussarati, dāralābhampi anussarati, dhanalābhampi anussarati, uccāvacaṁ vā pana lābhaṁ anussarati, samaṇaṁ vā brāhmaṇaṁ vā micchādiṭṭhikaṁ micchāpaṭipannaṁ anussarati. |
Here, bhikkhus, someone recollects the gain of a son, or recollects the gain of a wife, or recollects the gain of wealth, or recollects various other gains, or recollects an ascetic or brahmin of wrong view, practicing wrongly. |
Atthesā, bhikkhave, anussati; nesā natthīti vadāmi. |
There is, bhikkhus, such a recollection; I do not say there is not. |
Sā ca kho esā, bhikkhave, anussati hīnā gammā pothujjanikā anariyā anatthasaṁhitā, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. |
But that recollection, bhikkhus, is low, vulgar, common, ignoble, not connected with the goal, and it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Yo ca kho, bhikkhave, tathāgataṁ vā tathāgatasāvakaṁ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno, etadānuttariyaṁ, bhikkhave, anussatīnaṁ sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ tathāgataṁ vā tathāgatasāvakaṁ vā anussarati niviṭṭhasaddho niviṭṭhapemo ekantagato abhippasanno. |
But, bhikkhus, when one recollects the Tathāgata or a disciple of the Tathāgata, with settled faith, settled love, one-pointedly devoted, deeply confident—this is the supreme among recollections, bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna, namely, to recollect the Tathāgata or a disciple of the Tathāgata with settled faith, settled love, one-pointedly devoted, deeply confident. |
Idaṁ vuccati, bhikkhave, anussatānuttariyaṁ. |
This, bhikkhus, is called the supreme recollection. |
Imāni kho, bhikkhave, cha anuttariyānīti. |
These, bhikkhus, are the six supreme things. |
Ye dassanānuttaraṁ laddhā, |
Those who have gained the supreme sight, |
savanañca anuttaraṁ; |
And the supreme hearing; |
Lābhānuttariyaṁ laddhā, |
Having gained the supreme gain, |
sikkhānuttariye ratā. |
They delight in the supreme training. |
Upaṭṭhitā pāricariyā, |
Attended to with supreme service, |
bhāvayanti anussatiṁ; |
They develop supreme recollection; |
Vivekappaṭisaṁyuttaṁ, |
Connected with seclusion, |
khemaṁ amatagāminiṁ. |
Safe, leading to the deathless. |
Appamāde pamuditā, |
Delighting in heedfulness, |
nipakā sīlasaṁvutā; |
Wise, restrained by virtue; |
Te ve kālena paccenti, |
They in time arrive |
yattha dukkhaṁ nirujjhatī”ti. |
Where suffering ceases.” |
Dasamaṁ. |
Tenth. |
Anuttariyavaggo tatiyo. |
The Supreme Things Chapter, the Third. |
Tassuddānaṁ |
The summary: |
Sāmako aparihāniyo, |
Sāmaka, non-decline, |
Bhayaṁ himavānussati; |
Fear, Himālaya, recollection; |
Kaccāno dve ca samayā, |
Kaccāna and two occasions, |
Udāyī anuttariyenāti. |
Udāyī, and with the supreme things. |
42 - AN6.42 Nāgitasutta |
42 - AN6.42 Nāgita |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena icchānaṅgalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. |
On one occasion the Blessed One, while wandering on tour in the Kosalan country with a large Saṅgha of bhikkhus, arrived at a Kosalan brahmin village named Icchānaṅgala. |
Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. |
There the Blessed One stayed in the Icchānaṅgala forest grove. |
Assosuṁ kho icchānaṅgalakā brāhmaṇagahapatikā: |
The brahmin householders of Icchānaṅgala heard: |
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. |
“The ascetic Gotama, it seems, the Sakyan son who went forth from a Sakyan family, has arrived at Icchānaṅgala and is staying in the Icchānaṅgala forest grove. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
And this good reputation has spread about that Master Gotama: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno …pe… buddho bhagavā’ti. |
‘Thus is the Blessed One: an Arahant, a perfectly enlightened one, perfected in knowledge and conduct… and so on… the Enlightened One, the Blessed One.’ |
So imaṁ lokaṁ sadevakaṁ …pe… arahataṁ dassanaṁ hotī”ti. |
He teaches this world with its devas… and so on…. To see such arahants is good.” |
Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṁsu uccāsaddā mahāsaddā. |
Then the brahmin householders of Icchānaṅgala, when the night had passed, taking abundant staple and non-staple food, went to the Icchānaṅgala forest grove; on arrival, they stood outside the gateway making a loud noise, a great noise. |
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. |
At that time, the Venerable Nāgita was the Blessed One’s attendant. |
Atha kho bhagavā āyasmantaṁ nāgitaṁ āmantesi: |
Then the Blessed One addressed the Venerable Nāgita: |
“ke pana te, nāgita, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti? |
“Who, Nāgita, are those making a loud noise, a great noise? One would think they were fishermen quarreling over fish.” |
“Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahūtaṁ khādanīyaṁ bhojanīyaṁ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṁyeva uddissa bhikkhusaṅghañcā”ti. |
“These, venerable sir, are the brahmin householders of Icchānaṅgala, who, taking abundant staple and non-staple food, are standing outside the gateway, intending it for the Blessed One and the Saṅgha of bhikkhus.” |
“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. |
“May I, Nāgita, have no contact with fame, and may fame have no contact with me. |
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, |
Whoever, Nāgita, is not an obtainer at will, without difficulty, without trouble, of this bliss of renunciation, this bliss of seclusion, this bliss of peace, this bliss of enlightenment—of which I am an obtainer at will, without difficulty, without trouble— |
so taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyyā”ti. |
let him enjoy that filthy bliss, that slumbering bliss, that bliss of gains, honor, and renown.” |
“Adhivāsetu dāni, bhante, bhagavā; adhivāsetu, sugato; |
“May the Blessed One consent now, venerable sir; may the Fortunate One consent; |
adhivāsanakālo dāni, bhante, bhagavato. |
it is now the time for consent, venerable sir, for the Blessed One. |
Yena yeneva dāni, bhante, bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. |
Wherever the Blessed One will now go, venerable sir, to that the brahmin householders, townspeople, and country folk will incline. |
Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṁ udakāni pavattanti; |
Just as, venerable sir, when a heavy rain falls, the waters flow to the low-lying ground; |
evamevaṁ kho, bhante, yena yeneva dāni bhagavā gamissati, tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. |
so too, venerable sir, wherever the Blessed One will now go, to that the brahmin householders, townspeople, and country folk will incline. |
Taṁ kissa hetu? |
What is the reason for that? |
Tathā hi, bhante, bhagavato sīlapaññāṇan”ti. |
Such, venerable sir, is the Blessed One’s virtue and wisdom.” |
“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. |
“May I, Nāgita, have no contact with fame, and may fame have no contact with me. |
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, |
Whoever, Nāgita, is not an obtainer at will, without difficulty, without trouble, of this bliss of renunciation, this bliss of seclusion, this bliss of peace, this bliss of enlightenment—of which I am an obtainer at will, without difficulty, without trouble— |
so taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyya. |
let him enjoy that filthy bliss, that slumbering bliss, that bliss of gains, honor, and renown. |
Idhāhaṁ, nāgita, bhikkhuṁ passāmi gāmantavihāriṁ samāhitaṁ nisinnaṁ. |
Here, Nāgita, I see a bhikkhu dwelling near a village, sitting in concentration. |
Tassa mayhaṁ, nāgita, evaṁ hoti: |
It occurs to me, Nāgita: |
‘idānimaṁ āyasmantaṁ ārāmiko vā upaṭṭhahissati samaṇuddeso vā taṁ tamhā samādhimhā cāvessatī’ti. |
‘Now a monastery attendant or a novice will approach this venerable one and rouse him from that concentration.’ |
Tenāhaṁ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. |
For that reason, Nāgita, I am not pleased with that bhikkhu’s dwelling near a village. |
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe pacalāyamānaṁ nisinnaṁ. |
But here, Nāgita, I see a bhikkhu who is a forest dweller, sitting in the forest, nodding. |
Tassa mayhaṁ, nāgita, evaṁ hoti: |
It occurs to me, Nāgita: |
‘idāni ayamāyasmā imaṁ niddākilamathaṁ paṭivinodetvā araññasaññaṁyeva manasi karissati ekattan’ti. |
‘Now this venerable one, having dispelled this drowsiness and fatigue, will attend only to the forest perception, to solitude.’ |
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena. |
For that reason, Nāgita, I am pleased with that bhikkhu’s forest dwelling. |
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe asamāhitaṁ nisinnaṁ. |
But here, Nāgita, I see a bhikkhu who is a forest dweller, sitting in the forest unconcentrated. |
Tassa mayhaṁ, nāgita, evaṁ hoti: |
It occurs to me, Nāgita: |
‘idāni ayamāyasmā asamāhitaṁ vā cittaṁ samādahissati, samāhitaṁ vā cittaṁ anurakkhissatī’ti. |
‘Now this venerable one will either concentrate his unconcentrated mind or protect his concentrated mind.’ |
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena. |
For that reason, Nāgita, I am pleased with that bhikkhu’s forest dwelling. |
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe samāhitaṁ nisinnaṁ. |
But here, Nāgita, I see a bhikkhu who is a forest dweller, sitting in the forest concentrated. |
Tassa mayhaṁ, nāgita, evaṁ hoti: |
It occurs to me, Nāgita: |
‘idāni ayamāyasmā avimuttaṁ vā cittaṁ vimocessati, vimuttaṁ vā cittaṁ anurakkhissatī’ti. |
‘Now this venerable one will either liberate his unliberated mind or protect his liberated mind.’ |
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena. |
For that reason, Nāgita, I am pleased with that bhikkhu’s forest dwelling. |
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi gāmantavihāriṁ lābhiṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. |
But here, Nāgita, I see a bhikkhu dwelling near a village, an obtainer of robes, almsfood, lodging, and medicinal requisites for the sick. |
So taṁ lābhasakkārasilokaṁ nikāmayamāno riñcati paṭisallānaṁ riñcati araññavanapatthāni pantāni senāsanāni; |
Desiring those gains, honor, and renown, he abandons seclusion, he abandons forest groves and remote lodgings; |
gāmanigamarājadhāniṁ osaritvā vāsaṁ kappeti. |
descending to a village, town, or capital city, he takes up residence. |
Tenāhaṁ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. |
For that reason, Nāgita, I am not pleased with that bhikkhu’s dwelling near a village. |
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ lābhiṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ. |
But here, Nāgita, I see a bhikkhu who is a forest dweller, an obtainer of robes, almsfood, lodging, and medicinal requisites for the sick. |
So taṁ lābhasakkārasilokaṁ paṭipaṇāmetvā na riñcati paṭisallānaṁ na riñcati araññavanapatthāni pantāni senāsanāni. |
Having renounced those gains, honor, and renown, he does not abandon seclusion, he does not abandon forest groves and remote lodgings. |
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena. |
For that reason, Nāgita, I am pleased with that bhikkhu’s forest dwelling. |
Yasmāhaṁ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṁ samaye hoti antamaso uccārapassāvakammāyā”ti. |
When, Nāgita, at a time when I am traveling along a road and see no one in front or behind, I am at ease, Nāgita, at that time, even for the purpose of urination and defecation.” |
Dvādasamaṁ. |
Twelfth. |
Devatāvaggo catuttho. |
The Deities Chapter, the Fourth. |
Tassuddānaṁ |
The summary: |
Sekhā dve aparihāni, |
Trainee, two on non-decline, |
Moggallāna vijjābhāgiyā; |
Moggallāna, partaking of knowledge; |
Vivādadānattakārī nidānaṁ, |
Dispute, giving, self-doer, cause, |
Kimiladārukkhandhena nāgitoti. |
Kimila, log of wood, and Nāgita. |
43 - AN6.43 Nāgasutta |
43 - AN6.43 The Elephant |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisi. |
Then the Blessed One, having dressed in the morning, taking his bowl and robe, entered Sāvatthī for alms. |
Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: |
Having wandered for alms in Sāvatthī, after the meal, on returning from his almsround, he addressed the Venerable Ānanda: |
“āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti. |
“Come, Ānanda, let us go to the Eastern Park, the palace of Migāra’s mother, for the day’s abiding.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the Venerable Ānanda replied to the Blessed One. |
Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbārāmo migāramātupāsādo tenupasaṅkami. |
Then the Blessed One, together with the Venerable Ānanda, went to the Eastern Park, the palace of Migāra’s mother. |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One, having risen from seclusion in the evening, addressed the Venerable Ānanda: |
“āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti. |
“Come, Ānanda, let us go to the Eastern Gatehouse to bathe our limbs.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the Venerable Ānanda replied to the Blessed One. |
Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṁ. |
Then the Blessed One, together with the Venerable Ānanda, went to the Eastern Gatehouse to bathe his limbs. |
Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. |
Having bathed his limbs at the Eastern Gatehouse and come out, he stood in a single robe, drying his limbs. |
Tena kho pana samayena rañño pasenadissa kosalassa seto nāma nāgo mahātūriyatāḷitavāditena pubbakoṭṭhakā paccuttarati. |
At that time, King Pasenadi of Kosala’s elephant named Seta was returning from the Eastern Gatehouse with a great crashing of musical instruments. |
Apissu taṁ jano disvā evamāha: |
Seeing it, people said: |
“abhirūpo vata bho rañño nāgo; dassanīyo vata bho rañño nāgo; pāsādiko vata, bho, rañño nāgo, kāyupapanno vata bho rañño nāgo”ti. |
“How beautiful, sirs, is the king’s elephant; how lovely, sirs, is the king’s elephant; how inspiring, sirs, is the king’s elephant, how well-proportioned, sirs, is the king’s elephant!” |
Evaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca: |
When this was said, the Venerable Udāyī said to the Blessed One: |
“hatthimeva nu kho, bhante, mahantaṁ brahantaṁ kāyupapannaṁ jano disvā evamāha: |
“Is it only, venerable sir, when people see a large, great, well-proportioned elephant that they say: |
‘nāgo vata bho nāgo’ti, udāhu aññampi kañci mahantaṁ brahantaṁ kāyupapannaṁ jano disvā evamāha: ‘nāgo vata bho nāgo’”ti? |
‘An elephant indeed, sirs, an elephant!’ or do they also, when seeing any other large, great, well-proportioned being, say: ‘An elephant indeed, sirs, an elephant!’?” |
“Hatthimpi kho, udāyi, mahantaṁ brahantaṁ kāyupapannaṁ jano disvā evamāha: |
“Udāyī, when people see a large, great, well-proportioned elephant, they say: |
‘nāgo vata bho nāgo’ti. |
‘An elephant indeed, sirs, an elephant!’ |
Assampi kho, udāyi, mahantaṁ brahantaṁ …pe… |
And when they see a large, great… horse, Udāyī… and so on… |
goṇampi kho, udāyi, mahantaṁ brahantaṁ …pe… |
a large, great… bull… |
uragampi kho, udāyi, mahantaṁ brahantaṁ …pe… |
a large, great… serpent… |
rukkhampi kho, udāyi, mahantaṁ brahantaṁ …pe… |
a large, great… tree… |
manussampi kho, udāyi, mahantaṁ brahantaṁ kāyupapannaṁ jano disvā evamāha: |
And when they see a large, great, well-proportioned human being, Udāyī, people say: |
‘nāgo vata, bho, nāgo’ti. |
‘A great being indeed, sirs, a great being!’ |
Api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṁ na karoti kāyena vācāya manasā, tamahaṁ ‘nāgo’ti brūmī”ti. |
But, Udāyī, one who in this world with its devas, its Māra, and its Brahmā, in this generation with its ascetics and brahmins, its devas and humans, does no wrong by body, speech, or mind—him I call a ‘nāga’ (great being/elephant).” |
“Acchariyaṁ, bhante, abbhutaṁ, bhante. |
“Wonderful, venerable sir, amazing, venerable sir! |
Yāva subhāsitañcidaṁ, bhante, bhagavatā— |
How well spoken is this by the Blessed One, venerable sir— |
api ca, udāyi, yo sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya āguṁ na karoti kāyena vācāya manasā, tamahaṁ ‘nāgo’ti brūmīti. |
‘But, Udāyī, one who in this world with its devas, its Māra, and its Brahmā, in this generation with its ascetics and brahmins, its devas and humans, does no wrong by body, speech, or mind—him I call a “nāga”.’ |
Idañca panāhaṁ, bhante, bhagavatā subhāsitaṁ imāhi gāthāhi anumodāmi— |
And I, venerable sir, applaud this well-spoken utterance of the Blessed One with these verses— |
Manussabhūtaṁ sambuddhaṁ, |
The enlightened one, born human, |
attadantaṁ samāhitaṁ; |
Self-tamed, concentrated; |
Iriyamānaṁ brahmapathe, |
Walking on the path to Brahmā, |
cittassūpasame rataṁ. |
Delighting in the calming of the mind. |
Yaṁ manussā namassanti, |
Whom humans revere, |
sabbadhammāna pāraguṁ; |
Master of all dhammas; |
Devāpi taṁ namassanti, |
Devas too revere him, |
iti me arahato sutaṁ. |
Thus have I heard from the Arahant. |
Sabbasaṁyojanātītaṁ, |
Beyond all fetters, |
vanā nibbanamāgataṁ; |
Come from the forest to the forest-free; |
Kāmehi nekkhammarataṁ, |
Delighting in renunciation from sensual pleasures, |
muttaṁ selāva kañcanaṁ. |
Freed like gold from stone. |
Sabbe accarucī nāgo, |
The nāga is all-radiant, |
himavāññe siluccaye; |
Like the Himālaya among other mountains; |
Sabbesaṁ nāganāmānaṁ, |
Of all those called nāga, |
saccanāmo anuttaro. |
His is the true name, unsurpassed. |
Nāgaṁ vo kittayissāmi, |
I will tell you of the nāga, |
na hi āguṁ karoti so; |
For he does no wrong; |
Soraccaṁ avihiṁsā ca, |
Gentleness and non-harming, |
pādā nāgassa te duve. |
These are the nāga’s two feet. |
Tapo ca brahmacariyaṁ, |
Austerity and the holy life, |
caraṇā nāgassa tyāpare; |
Are the nāga’s other steps; |
Saddhāhattho mahānāgo, |
Faith is his hand, the great nāga, |
upekkhāsetadantavā. |
Equanimity his white tusks. |
Sati gīvā siro paññā, |
Mindfulness is his neck, wisdom his head, |
vīmaṁsā dhammacintanā; |
Inquiry and Dhamma-contemplation; |
Dhammakucchisamātapo, |
The Dhamma-belly, well-composed, |
viveko tassa vāladhi. |
Seclusion is his tail. |
So jhāyī assāsarato, |
He, a meditator, delighting in in-breathing, |
ajjhattaṁ susamāhito; |
Internally well-concentrated; |
Gacchaṁ samāhito nāgo, |
The nāga is concentrated when walking, |
ṭhito nāgo samāhito. |
The nāga is concentrated when standing. |
Seyyaṁ samāhito nāgo, |
The nāga is concentrated when lying down, |
nisinnopi samāhito; |
And concentrated when sitting; |
Sabbattha saṁvuto nāgo, |
The nāga is restrained in every way, |
esā nāgassa sampadā. |
This is the nāga’s accomplishment. |
Bhuñjati anavajjāni, |
He eats what is blameless, |
sāvajjāni na bhuñjati; |
He does not eat what is blameworthy; |
Ghāsamacchādanaṁ laddhā, |
Having obtained food and covering, |
sannidhiṁ parivajjayaṁ. |
He avoids storing things up. |
Saṁyojanaṁ aṇuṁ thūlaṁ, |
Having cut every fetter, |
sabbaṁ chetvāna bandhanaṁ; |
Subtle and gross, every bond; |
Yena yeneva gacchati, |
Wherever he goes, |
anapekkhova gacchati. |
He goes without attachment. |
Yathāpi udake jātaṁ, |
Just as a white lotus, |
puṇḍarīkaṁ pavaḍḍhati; |
Born in water, grows in water; |
Nupalippati toyena, |
Is not smeared by water, |
sucigandhaṁ manoramaṁ. |
Sweet-scented, delightful. |
Tatheva loke sujāto, |
So too, the well-born in the world, |
buddho loke viharati; |
The Buddha dwells in the world; |
Nupalippati lokena, |
Not smeared by the world, |
toyena padumaṁ yathā. |
Like a lotus by water. |
Mahāginīva jalito, |
Like a great fire blazing, |
anāhārūpasammati; |
When unfed, it is calmed; |
Saṅkhāresūpasantesu, |
When formations are calmed, |
nibbutoti pavuccati. |
He is said to be extinguished. |
Atthassāyaṁ viññāpanī, |
This explanation of the meaning, |
upamā viññūhi desitā; |
This simile is taught by the wise; |
Viññassanti mahānāgā, |
Great nāgas will understand, |
nāgaṁ nāgena desitaṁ. |
The nāga taught by the Nāga. |
Vītarāgo vītadoso, |
Free from lust, free from hatred, |
Vītamoho anāsavo; |
Free from delusion, taintless; |
Sarīraṁ vijahaṁ nāgo, |
The nāga, abandoning the body, |
Parinibbissati anāsavo”ti. |
Will attain final Nibbāna, taintless.” |
Paṭhamaṁ. |
First. |
44 - AN6.44 Migasālāsutta |
44 - AN6.44 Migasālā |
Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then the Venerable Ānanda, having dressed in the morning, taking his bowl and robe, went to the house of the laywoman Migasālā; on arrival, he sat down on the prepared seat. |
Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho migasālā upāsikā āyasmantaṁ ānandaṁ etadavoca: |
Then the laywoman Migasālā approached the Venerable Ānanda, paid homage to him, and sat down to one side. Seated to one side, the laywoman Migasālā said this to the Venerable Ānanda: |
“Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ? |
“How, venerable Ānanda, is this Dhamma taught by the Blessed One to be understood, wherein both one who lives the holy life and one who does not live the holy life will have the very same future destination? |
Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. |
My father, venerable sir, Purāṇa, lived the holy life, lived apart, abstaining from the low practice of sexual intercourse. |
So kālaṅkato bhagavatā byākato sakadāgāmī satto tusitaṁ kāyaṁ upapannoti. |
When he passed away, he was declared by the Blessed One to be a once-returner, a being reborn in the Tusita heaven. |
Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. |
My paternal uncle too, venerable sir, Isidatta, did not live the holy life but was content with his own wife. |
Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṁ kāyaṁ upapannoti. |
When he too passed away, he was declared by the Blessed One to have attained once-return, to be reborn in the Tusita heaven. |
Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti? |
How, venerable Ānanda, is this Dhamma taught by the Blessed One to be understood, wherein both one who lives the holy life and one who does not live the holy life will have the very same future destination?” |
“Evaṁ kho panetaṁ, bhagini, bhagavatā byākatan”ti. |
“This, sister, is indeed how it was declared by the Blessed One.” |
Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṁ gahetvā uṭṭhāyāsanā pakkāmi. |
Then the Venerable Ānanda, having received almsfood at the house of the laywoman Migasālā, rose from his seat and departed. |
Atha kho āyasmā ānando pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Then the Venerable Ānanda, after the meal, on returning from his almsround, approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Ānanda said to the Blessed One: |
“Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkamiṁ; upasaṅkamitvā paññatte āsane nisīdiṁ. |
“Venerable sir, this morning I dressed, took my bowl and robe, and went to the house of the laywoman Migasālā; on arrival, I sat down on the prepared seat. |
Atha kho, bhante, migasālā upāsikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho, bhante, migasālā upāsikā maṁ etadavoca: |
Then, venerable sir, the laywoman Migasālā approached me, paid homage to me, and sat down to one side. Seated to one side, venerable sir, the laywoman Migasālā said this to me: |
‘kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ. |
‘How, venerable Ānanda, is this Dhamma taught by the Blessed One to be understood, wherein both one who lives the holy life and one who does not live the holy life will have the very same future destination? |
Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. |
My father, venerable sir, Purāṇa, lived the holy life, lived apart, abstaining from the low practice of sexual intercourse. |
So kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṁ kāyaṁ upapannoti. |
When he passed away, he was declared by the Blessed One to have attained once-return, to be reborn in the Tusita heaven. |
Petteyyopi me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. |
My paternal uncle too, venerable sir, Isidatta, did not live the holy life but was content with his own wife. |
Sopi kālaṅkato bhagavatā byākato sakadāgāmipatto tusitaṁ kāyaṁ upapannoti. |
When he too passed away, he was declared by the Blessed One to have attained once-return, to be reborn in the Tusita heaven. |
Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan’ti? |
How, venerable Ānanda, is this Dhamma taught by the Blessed One to be understood, wherein both one who lives the holy life and one who does not live the holy life will have the very same future destination?’ |
Evaṁ vutte, ahaṁ, bhante, migasālaṁ upāsikaṁ etadavocaṁ: |
When this was said, venerable sir, I said this to the laywoman Migasālā: |
‘evaṁ kho panetaṁ, bhagini, bhagavatā byākatan’”ti. |
‘This, sister, is indeed how it was declared by the Blessed One.’” |
“Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe? |
“And who, Ānanda, is the laywoman Migasālā, a foolish, simple woman, of womanly wisdom, and what of the knowledge of the different levels of individuals? |
Chayime, ānanda, puggalā santo saṁvijjamānā lokasmiṁ. |
There are, Ānanda, these six individuals existing, found in the world. |
Katame cha? |
What six? |
Idhānanda, ekacco puggalo sorato hoti sukhasaṁvāso, abhinandanti sabrahmacārī ekattavāsena. |
Here, Ānanda, a certain individual is gentle and easy to live with, and his companions in the holy life delight in living alone with him. |
Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. |
He has not accomplished anything through hearing, nor through great learning, nor has he penetrated it by view, nor does he attain temporary liberation. |
So kāyassa bhedā paraṁ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. |
With the breakup of the body, after death, he fares on to decline, not to a superior state; he is one who goes to decline, not one who goes to a superior state. |
Idha panānanda, ekacco puggalo sorato hoti sukhasaṁvāso, abhinandanti sabrahmacārī ekattavāsena. |
But here, Ānanda, a certain individual is gentle and easy to live with, and his companions in the holy life delight in living alone with him. |
Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. |
He has accomplished something through hearing, and through great learning, and he has penetrated it by view, and he attains temporary liberation. |
So kāyassa bhedā paraṁ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī. |
With the breakup of the body, after death, he fares on to a superior state, not to decline; he is one who goes to a superior state, not one who goes to decline. |
Tatrānanda, pamāṇikā pamiṇanti: |
Therein, Ānanda, measurers measure: |
‘imassapi teva dhammā aparassapi teva dhammā, kasmā tesaṁ eko hīno eko paṇīto’ti. |
‘This one has the same qualities, and the other has the same qualities; why is one of them inferior and one superior?’ |
Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya. |
That, Ānanda, will be for their harm and suffering for a long time. |
Tatrānanda, yvāyaṁ puggalo sorato hoti sukhasaṁvāso, abhinandanti sabrahmacārī ekattavāsena, tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. |
Therein, Ānanda, that individual who is gentle and easy to live with, and his companions in the holy life delight in living alone with him, and he has accomplished something through hearing, and through great learning, and he has penetrated it by view, and he attains temporary liberation. |
Ayaṁ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. |
This individual, Ānanda, is more excellent and more sublime than that former individual. |
Taṁ kissa hetu? |
What is the reason for that? |
Imaṁ hānanda, puggalaṁ dhammasoto nibbahati, |
This individual, Ānanda, is carried along by the stream of Dhamma. |
tadantaraṁ ko jāneyya aññatra tathāgatena. |
Who could know the difference between them except a Tathāgata? |
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; |
Therefore, Ānanda, do not be measurers of individuals; |
mā puggalesu pamāṇaṁ gaṇhittha. |
do not take the measure of individuals. |
Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto. |
One who takes the measure of individuals, Ānanda, comes to harm. |
Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ, yo vā panassa mādiso. |
I, Ānanda, or one like me, could take the measure of individuals. |
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. |
Again, Ānanda, a certain individual has overcome anger and conceit, and at times thoughts of greed arise in him. |
Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. |
He has not accomplished anything through hearing, nor through great learning, nor has he penetrated it by view, nor does he attain temporary liberation. |
So kāyassa bhedā paraṁ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. |
With the breakup of the body, after death, he fares on to decline, not to a superior state; he is one who goes to decline, not one who goes to a superior state. |
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa lobhadhammā uppajjanti. |
But here, Ānanda, a certain individual has overcome anger and conceit, and at times thoughts of greed arise in him. |
Tassa savanenapi kataṁ hoti …pe… |
He has accomplished something through hearing… and so on… |
no hānagāmī. |
not one who goes to decline. |
Tatrānanda, pamāṇikā pamiṇanti …pe… |
Therein, Ānanda, measurers measure… and so on… |
yo vā panassa mādiso. |
or one like me. |
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. |
Again, Ānanda, a certain individual has overcome anger and conceit, and at times verbal formations arise in him. |
Tassa savanenapi akataṁ hoti …pe… sāmāyikampi vimuttiṁ na labhati. |
He has not accomplished anything through hearing… and so on… nor does he attain temporary liberation. |
So kāyassa bhedā paraṁ maraṇā hānāya pareti no visesāya, hānagāmīyeva hoti no visesagāmī. |
With the breakup of the body, after death, he fares on to decline, not to a superior state; he is one who goes to decline, not one who goes to a superior state. |
Idha panānanda, ekaccassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti. |
But here, Ānanda, a certain individual has overcome anger and conceit, and at times verbal formations arise in him. |
Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. |
He has accomplished something through hearing, and through great learning, and he has penetrated it by view, and he attains temporary liberation. |
So kāyassa bhedā paraṁ maraṇā visesāya pareti no hānāya, visesagāmīyeva hoti no hānagāmī. |
With the breakup of the body, after death, he fares on to a superior state, not to decline; he is one who goes to a superior state, not one who goes to decline. |
Tatrānanda, pamāṇikā pamiṇanti: |
Therein, Ānanda, measurers measure: |
‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā tesaṁ eko hīno, eko paṇīto’ti? |
‘This one has the same qualities, and the other has the same qualities. Why is one of them inferior, one superior?’ |
Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya. |
That, Ānanda, will be for their harm and suffering for a long time. |
Tatrānanda, yassa puggalassa kodhamāno adhigato hoti, samayena samayañcassa vacīsaṅkhārā uppajjanti, tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. |
Therein, Ānanda, that individual whose anger and conceit are overcome, and at times verbal formations arise in him, and he has accomplished something through hearing, and through great learning, and he has penetrated it by view, and he attains temporary liberation. |
Ayaṁ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. |
This individual, Ānanda, is more excellent and more sublime than that former individual. |
Taṁ kissa hetu? |
What is the reason for that? |
Imaṁ hānanda, puggalaṁ dhammasoto nibbahati. |
This individual, Ānanda, is carried along by the stream of Dhamma. |
Tadantaraṁ ko jāneyya aññatra tathāgatena. |
Who could know the difference between them except a Tathāgata? |
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; |
Therefore, Ānanda, do not be measurers of individuals; |
mā puggalesu pamāṇaṁ gaṇhittha. |
do not take the measure of individuals. |
Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto. |
One who takes the measure of individuals, Ānanda, comes to harm. |
Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ, yo vā panassa mādiso. |
I, Ānanda, or one like me, could take the measure of individuals. |
Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariyañāṇe. |
And who, Ānanda, is the laywoman Migasālā, a foolish, simple woman, of womanly wisdom, and what of the knowledge of the different levels of individuals? |
Ime kho, ānanda, cha puggalā santo saṁvijjamānā lokasmiṁ. |
These, Ānanda, are the six individuals existing, found in the world. |
Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi, tathārūpena sīlena isidatto samannāgato abhavissa. Nayidha purāṇo isidattassa gatimpi aññassa. |
With the kind of virtue, Ānanda, that Purāṇa was endowed with, if Isidatta had been endowed with that kind of virtue, Purāṇa would not have known Isidatta’s destination, nor anyone else. |
Yathārūpāya ca, ānanda, paññāya isidatto samannāgato ahosi, tathārūpāya paññāya purāṇo samannāgato abhavissa. Nayidha isidatto purāṇassa gatimpi aññassa. |
And with the kind of wisdom, Ānanda, that Isidatta was endowed with, if Purāṇa had been endowed with that kind of wisdom, Isidatta would not have known Purāṇa’s destination, nor anyone else. |
Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā”ti. |
Thus, Ānanda, both these individuals were deficient in one factor.” |
Dutiyaṁ. |
Second. |
45 - AN6.45 Iṇasutta |
45 - AN6.45 Debt |
“Dāliddiyaṁ, bhikkhave, dukkhaṁ lokasmiṁ kāmabhogino”ti? |
“Is poverty, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṁ ādiyati, iṇādānampi, bhikkhave, dukkhaṁ lokasmiṁ kāmabhogino”ti? |
“And when, bhikkhus, a poor, destitute, indigent person takes on a debt, is taking on a debt also, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṁ ādiyitvā vaḍḍhiṁ paṭissuṇāti, vaḍḍhipi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti? |
“And when, bhikkhus, a poor, destitute, indigent person, having taken on a debt, promises to pay interest, is interest also, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Yampi, bhikkhave, daliddo assako anāḷhiko vaḍḍhiṁ paṭissuṇitvā kālābhataṁ vaḍḍhiṁ na deti, codentipi naṁ; |
“And when, bhikkhus, a poor, destitute, indigent person, having promised to pay interest, does not pay the interest when it is due, and they demand it from him; |
codanāpi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti? |
is being demanded from also, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Yampi, bhikkhave, daliddo assako anāḷhiko codiyamāno na deti, anucarantipi naṁ; |
“And when, bhikkhus, a poor, destitute, indigent person, being demanded from, does not pay, and they pursue him; |
anucariyāpi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti? |
is being pursued also, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Yampi, bhikkhave, daliddo assako anāḷhiko anucariyamāno na deti, bandhantipi naṁ; |
“And when, bhikkhus, a poor, destitute, indigent person, being pursued, does not pay, and they bind him; |
bandhanampi, bhikkhave, dukkhaṁ lokasmiṁ kāmabhogino”ti? |
is bondage also, bhikkhus, suffering in the world for one who enjoys sensual pleasures?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Iti kho, bhikkhave, dāliddiyampi dukkhaṁ lokasmiṁ kāmabhogino, iṇādānampi dukkhaṁ lokasmiṁ kāmabhogino, vaḍḍhipi dukkhā lokasmiṁ kāmabhogino, codanāpi dukkhā lokasmiṁ kāmabhogino, anucariyāpi dukkhā lokasmiṁ kāmabhogino, bandhanampi dukkhaṁ lokasmiṁ kāmabhogino; |
“Thus, bhikkhus, poverty is suffering in the world for one who enjoys sensual pleasures, taking on a debt is suffering in the world for one who enjoys sensual pleasures, interest is suffering in the world for one who enjoys sensual pleasures, being demanded from is suffering in the world for one who enjoys sensual pleasures, being pursued is suffering in the world for one who enjoys sensual pleasures, and bondage is suffering in the world for one who enjoys sensual pleasures; |
evamevaṁ kho, bhikkhave, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi kusalesu dhammesu, ottappaṁ natthi kusalesu dhammesu, vīriyaṁ natthi kusalesu dhammesu, paññā natthi kusalesu dhammesu— |
in the same way, bhikkhus, whoever lacks faith in wholesome qualities, lacks conscientiousness in wholesome qualities, lacks fear of wrongdoing in wholesome qualities, lacks energy in wholesome qualities, lacks wisdom in wholesome qualities— |
ayaṁ vuccati, bhikkhave, ariyassa vinaye daliddo assako anāḷhiko. |
this one is called, bhikkhus, in the Noble One’s discipline, poor, destitute, indigent. |
Sa kho so, bhikkhave, daliddo assako anāḷhiko saddhāya asati kusalesu dhammesu, hiriyā asati kusalesu dhammesu, ottappe asati kusalesu dhammesu, vīriye asati kusalesu dhammesu, paññāya asati kusalesu dhammesu, kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. |
That poor, destitute, indigent person, bhikkhus, lacking faith in wholesome qualities, lacking conscientiousness in wholesome qualities, lacking fear of wrongdoing in wholesome qualities, lacking energy in wholesome qualities, lacking wisdom in wholesome qualities, engages in bodily misconduct, verbal misconduct, and mental misconduct. |
Idamassa iṇādānasmiṁ vadāmi. |
This I call his taking on a debt. |
So tassa kāyaduccaritassa paṭicchādanahetu pāpikaṁ icchaṁ paṇidahati. |
For the sake of concealing that bodily misconduct, he makes an evil wish. |
‘Mā maṁ jaññū’ti icchati, ‘mā maṁ jaññū’ti saṅkappati, ‘mā maṁ jaññū’ti vācaṁ bhāsati, ‘mā maṁ jaññū’ti kāyena parakkamati. So tassa vacīduccaritassa paṭicchādanahetu …pe… so tassa manoduccaritassa paṭicchādanahetu …pe… ‘mā maṁ jaññū’ti kāyena parakkamati. |
He wishes, ‘May they not know me,’ he resolves, ‘May they not know me,’ he speaks words, ‘May they not know me,’ he strives with his body, ‘May they not know me.’ For the sake of concealing that verbal misconduct… and so on… for the sake of concealing that mental misconduct… and so on… he strives with his body, ‘May they not know me.’ |
Idamassa vaḍḍhiyā vadāmi. |
This I call his interest. |
Tamenaṁ pesalā sabrahmacārī evamāhaṁsu: |
Good companions in the holy life say of him: |
‘ayañca so āyasmā evaṅkārī evaṁsamācāro’ti. |
‘This venerable one acts in such a way, behaves in such a way.’ |
Idamassa codanāya vadāmi. |
This I call his being demanded from. |
Tamenaṁ araññagataṁ vā rukkhamūlagataṁ vā suññāgāragataṁ vā vippaṭisārasahagatā pāpakā akusalavitakkā samudācaranti. |
When he has gone to the forest, or to the root of a tree, or to an empty dwelling, evil, unwholesome thoughts accompanied by remorse arise in him. |
Idamassa anucariyāya vadāmi. |
This I call his being pursued. |
Sa kho so, bhikkhave, daliddo assako anāḷhiko kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā nirayabandhane vā bajjhati tiracchānayonibandhane vā. |
That poor, destitute, indigent person, bhikkhus, having engaged in bodily misconduct, verbal misconduct, and mental misconduct, with the breakup of the body, after death, is bound in the prison of hell or in the prison of the animal realm. |
Nāhaṁ, bhikkhave, aññaṁ ekabandhanampi samanupassāmi evaṁdāruṇaṁ evaṅkaṭukaṁ evaṁantarāyakaraṁ anuttarassa yogakkhemassa adhigamāya, yathayidaṁ, bhikkhave, nirayabandhanaṁ vā tiracchānayonibandhanaṁ vāti. |
I do not see, bhikkhus, any other single bond so harsh, so bitter, so obstructive to the attainment of the unsurpassed security from bondage, as this, bhikkhus, the prison of hell or the prison of the animal realm. |
Dāliddiyaṁ dukkhaṁ loke, |
Poverty is suffering in the world, |
iṇādānañca vuccati; |
And taking on a debt is said to be; |
Daliddo iṇamādāya, |
The poor man, having taken on a debt, |
bhuñjamāno vihaññati. |
Is tormented while enjoying it. |
Tato anucaranti naṁ, |
Then they pursue him, |
bandhanampi nigacchati; |
And he even incurs bondage; |
Etañhi bandhanaṁ dukkhaṁ, |
This bondage is indeed suffering, |
kāmalābhābhijappinaṁ. |
For one who yearns for sensual gains. |
Tatheva ariyavinaye, |
So too in the noble discipline, |
saddhā yassa na vijjati; |
One who has no faith; |
Ahirīko anottappī, |
Without conscientiousness, without fear of wrongdoing, |
pāpakammavinibbayo. |
Steeped in evil actions. |
Kāyaduccaritaṁ katvā, |
Having done bodily misconduct, |
vacīduccaritāni ca; |
And verbal misconducts; |
Manoduccaritaṁ katvā, |
Having done mental misconduct, |
‘mā maṁ jaññū’ti icchati. |
He wishes, ‘May they not know me.’ |
So saṁsappati kāyena, |
He creeps about with body, |
vācāya uda cetasā; |
With speech or with mind; |
Pāpakammaṁ pavaḍḍhento, |
Increasing his evil kamma, |
tattha tattha punappunaṁ. |
There and there, again and again. |
So pāpakammo dummedho, |
He of evil kamma, of little wisdom, |
jānaṁ dukkaṭamattano; |
Knowing his own misdeeds; |
Daliddo iṇamādāya, |
Like a poor man taking on a debt, |
bhuñjamāno vihaññati. |
Is tormented while enjoying it. |
Tato anucaranti naṁ, |
Then they pursue him, |
saṅkappā mānasā dukhā; |
Painful mental resolves; |
Gāme vā yadi vāraññe, |
In the village or in the forest, |
yassa vippaṭisārajā. |
For whom remorse is born. |
So pāpakammo dummedho, |
He of evil kamma, of little wisdom, |
jānaṁ dukkaṭamattano; |
Knowing his own misdeeds; |
Yonimaññataraṁ gantvā, |
Going to some other womb, |
niraye vāpi bajjhati. |
Or is bound in hell. |
Etañhi bandhanaṁ dukkhaṁ, |
This bondage is indeed suffering, |
yamhā dhīro pamuccati; |
From which the wise one is released; |
Dhammaladdhehi bhogehi, |
With wealth righteously gained, |
dadaṁ cittaṁ pasādayaṁ. |
Giving, his mind is pleased. |
Ubhayattha kaṭaggāho, |
A two-fold success is achieved, |
saddhassa gharamesino; |
By the faithful householder; |
Diṭṭhadhammahitatthāya, |
For welfare in this very life, |
samparāyasukhāya ca; |
And for happiness in the life to come; |
Evametaṁ gahaṭṭhānaṁ, |
Thus for householders, |
cāgo puññaṁ pavaḍḍhati. |
Generosity increases merit. |
Tatheva ariyavinaye, |
So too in the noble discipline, |
saddhā yassa patiṭṭhitā; |
One whose faith is established; |
Hirīmano ca ottappī, |
Conscientious and with fear of wrongdoing, |
paññavā sīlasaṁvuto. |
Wise, restrained by virtue. |
Eso kho ariyavinaye, |
This one in the noble discipline, |
‘sukhajīvī’ti vuccati; |
Is called ‘one who lives happily’; |
Nirāmisaṁ sukhaṁ laddhā, |
Having gained non-material happiness, |
upekkhaṁ adhitiṭṭhati. |
He abides in equanimity. |
Pañca nīvaraṇe hitvā, |
Having abandoned the five hindrances, |
niccaṁ āraddhavīriyo; |
Constantly with aroused energy; |
Jhānāni upasampajja, |
Attaining the jhānas, |
ekodi nipako sato. |
One-pointed, astute, mindful. |
Evaṁ ñatvā yathābhūtaṁ, |
Having thus known as it really is, |
sabbasaṁyojanakkhaye; |
At the destruction of all fetters; |
Sabbaso anupādāya, |
Completely without grasping, |
sammā cittaṁ vimuccati. |
His mind is rightly liberated. |
Tassa sammā vimuttassa, |
For him who is rightly liberated, |
ñāṇañce hoti tādino; |
For such a one, there is knowledge; |
‘Akuppā me vimuttī’ti, |
‘My liberation is unshakeable,’ |
bhavasaṁyojanakkhaye. |
At the destruction of the fetter of existence. |
Etaṁ kho paramaṁ ñāṇaṁ, |
This indeed is the supreme knowledge, |
etaṁ sukhamanuttaraṁ; |
This is the unsurpassed happiness; |
Asokaṁ virajaṁ khemaṁ, |
Sorrowless, dustless, secure, |
etaṁ ānaṇyamuttaman”ti. |
This is the supreme freedom from debt.” |
Tatiyaṁ. |
Third. |
54 - AN6.54 Dhammikasutta |
54 - AN6.54 Dhammika |
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
On one occasion the Blessed One was dwelling at Rājagaha on Mount Gijjhakūṭa. |
Tena kho pana samayena āyasmā dhammiko jātibhūmiyaṁ āvāsiko hoti sabbaso jātibhūmiyaṁ sattasu āvāsesu. |
At that time, the Venerable Dhammika was a resident in his native land, in all seven residences in his native land. |
Tatra sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. |
There the Venerable Dhammika would abuse, revile, harass, vex, and verbally provoke visiting bhikkhus. |
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. |
And those visiting bhikkhus, being abused, reviled, harassed, vexed, and verbally provoked by the Venerable Dhammika, would depart; they would not stay; they would abandon the residence. |
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: |
Then it occurred to the lay followers of Jātibhūmi: |
“mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. |
“We attend to the Saṅgha of bhikkhus with robes, almsfood, lodging, and medicinal requisites for the sick. |
Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. |
And yet visiting bhikkhus depart; they do not stay; they abandon the residence. |
Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti? |
What is the cause, what is the reason why visiting bhikkhus depart, do not stay, and abandon the residence?” |
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: |
Then it occurred to the lay followers of Jātibhūmi: |
“ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. |
“This Venerable Dhammika abuses, reviles, harasses, vexes, and verbally provokes visiting bhikkhus. |
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. |
And those visiting bhikkhus, being abused, reviled, harassed, vexed, and verbally provoked by the Venerable Dhammika, depart; they do not stay; they abandon the residence. |
Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāmā”ti. |
Let us now expel the Venerable Dhammika.” |
Atha kho jātibhūmakā upāsakā yena āyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ: |
Then the lay followers of Jātibhūmi approached the Venerable Dhammika and said to him: |
“pakkamatu, bhante, āyasmā dhammiko imamhā āvāsā; |
“Venerable sir, let the Venerable Dhammika depart from this residence; |
alaṁ te idha vāsenā”ti. |
enough of your dwelling here.” |
Atha kho āyasmā dhammiko tamhā āvāsā aññaṁ āvāsaṁ agamāsi. |
Then the Venerable Dhammika went from that residence to another residence. |
Tatrapi sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. |
There too the Venerable Dhammika would abuse, revile, harass, vex, and verbally provoke visiting bhikkhus. |
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. |
And those visiting bhikkhus, being abused, reviled, harassed, vexed, and verbally provoked by the Venerable Dhammika, would depart; they would not stay; they would abandon the residence. |
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: |
Then it occurred to the lay followers of Jātibhūmi: |
“mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. |
“We attend to the Saṅgha of bhikkhus with robes, almsfood, lodging, and medicinal requisites for the sick. |
Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. |
And yet visiting bhikkhus depart; they do not stay; they abandon the residence. |
Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti? |
What is the cause, what is the reason why visiting bhikkhus depart, do not stay, and abandon the residence?” |
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: |
Then it occurred to the lay followers of Jātibhūmi: |
“ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. |
“This Venerable Dhammika abuses, reviles, harasses, vexes, and verbally provokes visiting bhikkhus. |
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. |
And those visiting bhikkhus, being abused, reviled, harassed, vexed, and verbally provoked by the Venerable Dhammika, depart; they do not stay; they abandon the residence. |
Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāmā”ti. |
Let us now expel the Venerable Dhammika.” |
Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ: |
Then the lay followers of Jātibhūmi approached the Venerable Dhammika and said to him: |
“pakkamatu, bhante, āyasmā dhammiko imamhāpi āvāsā; |
“Venerable sir, let the Venerable Dhammika depart from this residence also; |
alaṁ te idha vāsenā”ti. |
enough of your dwelling here.” |
Atha kho āyasmā dhammiko tamhāpi āvāsā aññaṁ āvāsaṁ agamāsi. |
Then the Venerable Dhammika went from that residence also to another residence. |
Tatrapi sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. |
There too the Venerable Dhammika would abuse, revile, harass, vex, and verbally provoke visiting bhikkhus. |
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. |
And those visiting bhikkhus, being abused, reviled, harassed, vexed, and verbally provoked by the Venerable Dhammika, would depart; they would not stay; they would abandon the residence. |
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: |
Then it occurred to the lay followers of Jātibhūmi: |
“mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. |
“We attend to the Saṅgha of bhikkhus with robes, almsfood, lodging, and medicinal requisites for the sick. |
Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. |
And yet visiting bhikkhus depart; they do not stay; they abandon the residence. |
Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti? |
What is the cause, what is the reason why visiting bhikkhus depart, do not stay, and abandon the residence?” |
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati …pe…. |
Then it occurred to the lay followers of Jātibhūmi: “This Venerable Dhammika abuses visiting bhikkhus… and so on…. |
Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāma sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti. |
Let us now expel the Venerable Dhammika from all seven residences in Jātibhūmi.” |
Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ: |
Then the lay followers of Jātibhūmi approached the Venerable Dhammika and said to him: |
“pakkamatu, bhante, āyasmā dhammiko sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti. |
“Venerable sir, let the Venerable Dhammika depart from all seven residences in Jātibhūmi.” |
Atha kho āyasmato dhammikassa etadahosi: |
Then it occurred to the Venerable Dhammika: |
“pabbājito khomhi jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehi. |
“I have been expelled by the lay followers of Jātibhūmi from all seven residences in Jātibhūmi. |
Kahaṁ nu kho dāni gacchāmī”ti? |
Where shall I go now?” |
Atha kho āyasmato dhammikassa etadahosi: |
Then it occurred to the Venerable Dhammika: |
“yannūnāhaṁ yena bhagavā tenupasaṅkameyyan”ti. |
“Let me go to the Blessed One.” |
Atha kho āyasmā dhammiko pattacīvaramādāya yena rājagahaṁ tena pakkāmi. |
Then the Venerable Dhammika, taking his bowl and robe, set out for Rājagaha. |
Anupubbena yena rājagahaṁ gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ dhammikaṁ bhagavā etadavoca: |
In due course, he arrived at Rājagaha, at Mount Gijjhakūṭa, and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One said this to the Venerable Dhammika who was seated to one side: |
“handa kuto nu tvaṁ, brāhmaṇa dhammika, āgacchasī”ti? |
“Well now, brahmin Dhammika, where are you coming from?” |
“Pabbājito ahaṁ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti. |
“Venerable sir, I have been expelled by the lay followers of Jātibhūmi from all seven residences in Jātibhūmi.” |
“Alaṁ, brāhmaṇa dhammika, kiṁ te iminā, yaṁ taṁ tato tato pabbājenti, so tvaṁ tato tato pabbājito mameva santike āgacchasi. |
“Enough, brahmin Dhammika, what is this to you, that they expel you from here and there, and you, being expelled from here and there, come to me? |
Bhūtapubbaṁ, brāhmaṇa dhammika, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti. |
Formerly, brahmin Dhammika, sea-faring merchants, taking a shore-sighting bird, would sail out into the ocean. |
Te atīradakkhiṇiyā nāvāya tīradassiṁ sakuṇaṁ muñcanti. |
When their ship was out of sight of land, they would release the shore-sighting bird. |
So gacchateva puratthimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ, gacchati anudisaṁ. |
It would fly to the east, it would fly to the west, it would fly to the north, it would fly to the south, it would fly upwards, it would fly to the intermediate directions. |
Sace so samantā tīraṁ passati, tathāgatakova hoti. |
If it saw land anywhere around, it would fly there. |
Sace pana so samantā tīraṁ na passati tameva nāvaṁ paccāgacchati. |
But if it saw no land anywhere around, it would return to that very ship. |
Evamevaṁ kho, brāhmaṇa dhammika, yaṁ taṁ tato tato pabbājenti so tvaṁ tato tato pabbājito mameva santike āgacchasi. |
In the same way, brahmin Dhammika, that they expel you from here and there, and you, being expelled from here and there, come to me. |
Bhūtapubbaṁ, brāhmaṇa dhammika, rañño korabyassa suppatiṭṭho nāma nigrodharājā ahosi pañcasākho sītacchāyo manoramo. |
Formerly, brahmin Dhammika, King Korabya had a royal banyan tree named Suppatiṭṭha, with five branches, providing cool shade, delightful. |
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṁ. |
And, brahmin Dhammika, the spread of that royal banyan tree Suppatiṭṭha was twelve leagues, and the spread of its aerial roots was five leagues. |
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa tāva mahantāni phalāni ahesuṁ; |
And, brahmin Dhammika, the fruits of that royal banyan tree Suppatiṭṭha were as large as |
seyyathāpi nāma āḷhakathālikā. |
gallon pots. |
Evamassa sādūni phalāni ahesuṁ; |
Its fruits were as sweet as |
seyyathāpi nāma khuddaṁ madhuṁ anelakaṁ. |
pure, clear honey. |
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa ekaṁ khandhaṁ rājā paribhuñjati saddhiṁ itthāgārena, ekaṁ khandhaṁ balakāyo paribhuñjati, ekaṁ khandhaṁ negamajānapadā paribhuñjanti, ekaṁ khandhaṁ samaṇabrāhmaṇā paribhuñjanti, ekaṁ khandhaṁ migā paribhuñjanti. |
And, brahmin Dhammika, one branch of that royal banyan tree Suppatiṭṭha was enjoyed by the king together with his harem, one branch was enjoyed by the army, one branch was enjoyed by the town and country folk, one branch was enjoyed by ascetics and brahmins, and one branch was enjoyed by deer. |
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṁ aññamaññassa phalāni hiṁsanti. |
And, brahmin Dhammika, no one guarded the fruits of that royal banyan tree Suppatiṭṭha, nor did they harm one another for the fruits. |
Atha kho, brāhmaṇa dhammika, aññataro puriso suppatiṭṭhassa nigrodharājassa yāvadatthaṁ phalāni bhakkhitvā sākhaṁ bhañjitvā pakkāmi. |
Then, brahmin Dhammika, a certain man, having eaten his fill of the fruits of the royal banyan tree Suppatiṭṭha, broke off a branch and departed. |
Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthāya devatāya etadahosi: |
Then it occurred to the deity inhabiting the royal banyan tree Suppatiṭṭha: |
‘acchariyaṁ vata bho, abbhutaṁ vata bho. |
‘It is wonderful, sirs, it is amazing, sirs! |
Yāva pāpo manusso, yatra hi nāma suppatiṭṭhassa nigrodharājassa yāvadatthaṁ phalāni bhakkhitvā sākhaṁ bhañjitvā pakkamissati, yannūna suppatiṭṭho nigrodharājā āyatiṁ phalaṁ na dadeyyā’ti. |
How evil is this man, that having eaten his fill of the fruits of the royal banyan tree Suppatiṭṭha, he broke off a branch and departed! Let the royal banyan tree Suppatiṭṭha bear no fruit in the future!’ |
Atha kho, brāhmaṇa dhammika, suppatiṭṭho nigrodharājā āyatiṁ phalaṁ na adāsi. |
Then, brahmin Dhammika, the royal banyan tree Suppatiṭṭha bore no fruit in the future. |
Atha kho, brāhmaṇa dhammika, rājā korabyo yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṁ devānamindaṁ etadavoca: |
Then, brahmin Dhammika, King Korabya approached Sakka, lord of the devas, and said to him: |
‘yagghe, mārisa, jāneyyāsi suppatiṭṭho nigrodharājā phalaṁ na detī’ti. |
‘If it pleases you, good sir, know that the royal banyan tree Suppatiṭṭha bears no fruit.’ |
Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ pavattesi ummūlamakāsi. |
Then, brahmin Dhammika, Sakka, lord of the devas, performed such a feat of psychic power that a fierce storm and rain came and overturned the royal banyan tree Suppatiṭṭha, uprooting it. |
Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthā devatā dukkhī dummanā assumukhī rudamānā ekamantaṁ aṭṭhāsi. |
Then, brahmin Dhammika, the deity inhabiting the royal banyan tree Suppatiṭṭha, sorrowful, dejected, with a tearful face, weeping, stood to one side. |
Atha kho, brāhmaṇa dhammika, sakko devānamindo yena suppatiṭṭhe nigrodharāje adhivatthā devatā tenupasaṅkami; upasaṅkamitvā suppatiṭṭhe nigrodharāje adhivatthaṁ devataṁ etadavoca: |
Then, brahmin Dhammika, Sakka, lord of the devas, approached the deity inhabiting the royal banyan tree Suppatiṭṭha and said to her: |
‘kiṁ nu tvaṁ, devate, dukkhī dummanā assumukhī rudamānā ekamantaṁ ṭhitā’ti? |
‘Why, deity, are you sorrowful, dejected, with a tearful face, weeping, standing to one side?’ |
‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti. |
‘Because, good sir, a fierce storm and rain came and overturned my dwelling, uprooting it.’ |
‘Api nu tvaṁ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti? |
‘But, deity, did the fierce storm and rain come and overturn your dwelling, uprooting it, while you were abiding in the nature of a tree?’ |
‘Kathaṁ pana, mārisa, rukkho rukkhadhamme ṭhito hotī’ti? |
‘And how, good sir, is a tree abiding in the nature of a tree?’ |
‘Idha, devate, rukkhassa mūlaṁ mūlatthikā haranti, tacaṁ tacatthikā haranti, pattaṁ pattatthikā haranti, pupphaṁ pupphatthikā haranti, phalaṁ phalatthikā haranti. |
‘Here, deity, people who need roots take the tree’s roots, those who need bark take its bark, those who need leaves take its leaves, those who need flowers take its flowers, those who need fruit take its fruits. |
Na ca tena devatāya anattamanatā vā anabhinandi vā karaṇīyā. |
And the deity should not on that account be displeased or dejected. |
Evaṁ kho, devate, rukkho rukkhadhamme ṭhito hotī’ti. |
In this way, deity, a tree is abiding in the nature of a tree.’ |
‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti. |
‘It was indeed, good sir, while I was not abiding in the nature of a tree that the fierce storm and rain came and overturned my dwelling, uprooting it.’ |
‘Sace kho tvaṁ, devate, rukkhadhamme tiṭṭheyyāsi, siyā te bhavanaṁ yathāpure’ti. |
‘If, deity, you were to abide in the nature of a tree, your dwelling might be as it was before.’ |
‘Ṭhassāmahaṁ, mārisa, rukkhadhamme, hotu me bhavanaṁ yathāpure’ti. |
‘I will abide, good sir, in the nature of a tree; let my dwelling be as it was before.’ |
Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ ussāpesi, sacchavīni mūlāni ahesuṁ. |
Then, brahmin Dhammika, Sakka, lord of the devas, performed such a feat of psychic power that a fierce storm and rain came and set the royal banyan tree Suppatiṭṭha upright, and its roots became covered with soil. |
Evamevaṁ kho, brāhmaṇa dhammika, api nu taṁ samaṇadhamme ṭhitaṁ jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti? |
In the same way, brahmin Dhammika, did the lay followers of Jātibhūmi expel you from all seven residences in Jātibhūmi while you were abiding in the nature of an ascetic?” |
“Kathaṁ pana, bhante, samaṇo samaṇadhamme ṭhito hotī”ti? |
“And how, venerable sir, is an ascetic abiding in the nature of an ascetic?” |
“Idha, brāhmaṇa dhammika, samaṇo akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati. |
“Here, brahmin Dhammika, an ascetic does not revile in return when reviled, does not show anger in return when angered, does not dispute in return when disputed with. |
Evaṁ kho, brāhmaṇa dhammika, samaṇo samaṇadhamme ṭhito hotī”ti. |
In this way, brahmin Dhammika, an ascetic is abiding in the nature of an ascetic.” |
“Aṭṭhitaṁyeva maṁ, bhante, samaṇadhamme jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti. |
“It was indeed, venerable sir, while I was not abiding in the nature of an ascetic that the lay followers of Jātibhūmi expelled me from all seven residences in Jātibhūmi.” |
“Bhūtapubbaṁ, brāhmaṇa dhammika, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. |
“Formerly, brahmin Dhammika, there was a teacher named Sunetta, a founder of a sect, free from sensual lust. |
Sunettassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṁ. |
And, brahmin Dhammika, the teacher Sunetta had many hundreds of disciples. |
Sunetto satthā sāvakānaṁ brahmalokasahabyatāya dhammaṁ desesi. |
The teacher Sunetta taught his disciples the Dhamma for companionship with Brahmā. |
Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu. |
Those, brahmin Dhammika, whose minds did not find confidence in the teacher Sunetta as he taught the Dhamma for companionship with Brahmā, with the breakup of the body, after death, were reborn in a state of deprivation, a bad destination, a lower realm, in hell. |
Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu. |
But those, brahmin Dhammika, whose minds found confidence in the teacher Sunetta as he taught the Dhamma for companionship with Brahmā, with the breakup of the body, after death, were reborn in a good destination, in the heavenly world. |
Bhūtapubbaṁ, brāhmaṇa dhammika, mūgapakkho nāma satthā ahosi …pe… |
Formerly, brahmin Dhammika, there was a teacher named Mūgapakkha… and so on… |
Aranemi nāma satthā ahosi … |
There was a teacher named Aranemi… |
… Kuddālako nāma satthā ahosi … |
… There was a teacher named Kuddālaka… |
… Hatthipālo nāma satthā ahosi … |
… There was a teacher named Hatthipāla… |
… Jotipālo nāma satthā ahosi titthakaro kāmesu vītarāgo. |
… There was a teacher named Jotipāla, a founder of a sect, free from sensual lust. |
Jotipālassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṁ. |
And, brahmin Dhammika, the teacher Jotipāla had many hundreds of disciples. |
Jotipālo satthā sāvakānaṁ brahmalokasahabyatāya dhammaṁ desesi. |
The teacher Jotipāla taught his disciples the Dhamma for companionship with Brahmā. |
Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu. |
Those, brahmin Dhammika, whose minds did not find confidence in the teacher Jotipāla as he taught the Dhamma for companionship with Brahmā, with the breakup of the body, after death, were reborn in a state of deprivation, a bad destination, a lower realm, in hell. |
Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu. |
But those, brahmin Dhammika, whose minds found confidence in the teacher Jotipāla as he taught the Dhamma for companionship with Brahmā, with the breakup of the body, after death, were reborn in a good destination, in the heavenly world. |
Taṁ kiṁ maññasi, brāhmaṇa dhammika, |
What do you think, brahmin Dhammika, |
yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti? |
if someone, with a corrupted mind, were to abuse and revile these six teachers, founders of sects, free from sensual lust, with their many hundreds of disciples in their Saṅghas of disciples, would he generate much demerit?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya. |
“Brahmin Dhammika, if someone, with a corrupted mind, were to abuse and revile these six teachers, founders of sects, free from sensual lust, with their many hundreds of disciples in their Saṅghas of disciples, he would generate much demerit. |
Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati. |
One who, with a corrupted mind, abuses and reviles a single person accomplished in view, generates even more demerit than that. |
Taṁ kissa hetu? |
What is the reason for that? |
Nāhaṁ, brāhmaṇa dhammika, ito bahiddhā evarūpiṁ khantiṁ vadāmi, yathāmaṁ sabrahmacārīsu. |
I do not, brahmin Dhammika, declare such forbearance outside of this (Saṅgha) as I do among my companions in the holy life. |
Tasmātiha, brāhmaṇa dhammika, evaṁ sikkhitabbaṁ: |
Therefore, brahmin Dhammika, you should train yourselves thus: |
‘na no samasabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti. |
‘Our minds will not be corrupted towards our companions in the holy life.’ |
Evañhi te, brāhmaṇa dhammika, sikkhitabbanti. |
This is how you should train, brahmin Dhammika. |
Sunetto mūgapakkho ca, |
Sunetta and Mūgapakkha, |
aranemi ca brāhmaṇo; |
And Aranemi the brahmin; |
Kuddālako ahu satthā, |
Kuddālaka was a teacher, |
hatthipālo ca māṇavo. |
And Hatthipāla the young man. |
Jotipālo ca govindo, |
Jotipāla and Govinda, |
ahu sattapurohito; |
Were the seven chaplains; |
Ahiṁsakā atītaṁse, |
Non-harmers in the past were they, |
cha satthāro yasassino. |
Six renowned teachers. |
Nirāmagandhā karuṇedhimuttā, |
Free from the stench of defilements, liberated by compassion, |
Kāmasaṁyojanātigā; |
They transcended the fetter of sensual pleasure; |
Kāmarāgaṁ virājetvā, |
Having dispassion for sensual lust, |
Brahmalokūpagā ahuṁ. |
They went to the Brahmā world. |
Ahesuṁ sāvakā tesaṁ, |
Their disciples too, |
Anekāni satānipi; |
Were many hundreds; |
Nirāmagandhā karuṇedhimuttā, |
Free from the stench of defilements, liberated by compassion, |
Kāmasaṁyojanātigā; |
They transcended the fetter of sensual pleasure; |
Kāmarāgaṁ virājetvā, |
Having dispassion for sensual lust, |
Brahmalokūpagā ahuṁ. |
They went to the Brahmā world. |
Yete isī bāhirake, |
These sages outside the fold, |
vītarāge samāhite; |
Free from lust, concentrated; |
Paduṭṭhamanasaṅkappo, |
A person with corrupted mental resolve, |
yo naro paribhāsati; |
Who reviles them; |
Bahuñca so pasavati, |
Such a person generates |
apuññaṁ tādiso naro. |
Much demerit. |
Yo cekaṁ diṭṭhisampannaṁ, |
But one who a single person accomplished in view, |
Bhikkhuṁ buddhassa sāvakaṁ; |
A bhikkhu, a disciple of the Buddha; |
Paduṭṭhamanasaṅkappo, |
With corrupted mental resolve, |
Yo naro paribhāsati; |
Reviles; |
Ayaṁ tato bahutaraṁ, |
This person generates much more |
Apuññaṁ pasave naro. |
Demerit than that. |
Na sādhurūpaṁ āsīde, |
Do not assail one of good form, |
diṭṭhiṭṭhānappahāyinaṁ; |
Who has abandoned the standpoint of views; |
Sattamo puggalo eso, |
This is said to be the seventh person |
ariyasaṅghassa vuccati. |
Of the noble Saṅgha. |
Avītarāgo kāmesu, |
One not free from lust for sensual pleasures, |
yassa pañcindriyā mudū; |
Whose five faculties are weak; |
Saddhā sati ca vīriyaṁ, |
Faith, mindfulness, and energy, |
samatho ca vipassanā. |
Concentration and insight. |
Tādisaṁ bhikkhumāsajja, |
Assailing such a bhikkhu, |
pubbeva upahaññati; |
One harms oneself first; |
Attānaṁ upahantvāna, |
Having harmed oneself, |
pacchā aññaṁ vihiṁsati. |
One then harms another. |
Yo ca rakkhati attānaṁ, |
But one who protects oneself, |
rakkhito tassa bāhiro; |
The external is protected for him; |
Tasmā rakkheyya attānaṁ, |
Therefore, a wise person should always protect himself, |
akkhato paṇḍito sadā”ti. |
Unblemished.” |
Dvādasamaṁ. |
Twelfth. |
Dhammikavaggo pañcamo. |
The Dhammika Chapter, the Fifth. |
Tassuddānaṁ |
The summary: |
Nāgamigasālā iṇaṁ, |
Elephant, Migasālā, debt, |
Cundaṁ dve sandiṭṭhikā duve; |
Cunda, two on the directly visible; |
Khemaindriya ānanda, |
Khema, sense restraint, Ānanda, |
Khattiyā appamādena dhammikoti. |
Khattiyas, heedfulness, and Dhammika. |
Paṭhamo paṇṇāsako samatto. |
The First Fifty is completed. |
55 - AN6.55 Soṇasutta |
55 - AN6.55 Soṇa |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
On one occasion the Blessed One was dwelling at Rājagaha on Mount Gijjhakūṭa. |
Tena kho pana samayena āyasmā soṇo rājagahe viharati sītavanasmiṁ. |
At that time, the Venerable Soṇa was dwelling at Rājagaha in the Sītavana. |
Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: |
Then, as the Venerable Soṇa was alone in seclusion, this thought arose in his mind: |
“ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṁ tesaṁ aññataro. |
“Of those disciples of the Blessed One who dwell with aroused energy, I am one. |
Atha ca pana me na anupādāya āsavehi cittaṁ vimuccati, saṁvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṁ puññāni ca kātuṁ. |
And yet my mind is not liberated from the taints without clinging. Now, there is wealth in my family; it is possible to enjoy wealth and to make merit. |
Yannūnāhaṁ sikkhaṁ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṁ puññāni ca kareyyan”ti. |
Why don’t I give up the training, return to the lower life, enjoy wealth, and make merit?” |
Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ kho—gijjhakūṭe pabbate antarahito sītavane āyasmato soṇassa sammukhe pāturahosi. |
Then the Blessed One, having known with his own mind the thought in the Venerable Soṇa’s mind—just as a strong man might extend his flexed arm or flex his extended arm; in the same way—vanished from Mount Gijjhakūṭa and appeared in the Sītavana in front of the Venerable Soṇa. |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the prepared seat. |
Āyasmāpi kho soṇo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
The Venerable Soṇa, too, having paid homage to the Blessed One, sat down to one side. |
Ekamantaṁ nisinnaṁ kho āyasmantaṁ soṇaṁ bhagavā etadavoca: |
The Blessed One said this to the Venerable Soṇa who was seated to one side: |
“Nanu te, soṇa, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: |
“Soṇa, did not this thought arise in your mind when you were alone in seclusion: |
‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṁ tesaṁ aññataro. |
‘Of those disciples of the Blessed One who dwell with aroused energy, I am one. |
Atha ca pana me na anupādāya āsavehi cittaṁ vimuccati, saṁvijjanti kho pana me kule bhogā, sakkā bhogā ca bhuñjituṁ puññāni ca kātuṁ. |
And yet my mind is not liberated from the taints without clinging. Now, there is wealth in my family; it is possible to enjoy wealth and to make merit. |
Yannūnāhaṁ sikkhaṁ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṁ puññāni ca kareyyan’”ti? |
Why don’t I give up the training, return to the lower life, enjoy wealth, and make merit?’” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Taṁ kiṁ maññasi, soṇa, |
“What do you think, Soṇa, |
kusalo tvaṁ pubbe agāriyabhūto vīṇāya tantissare”ti? |
were you skilled in the sound of the lute strings when you were formerly a householder?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti? |
“What do you think, Soṇa, when the strings of your lute were too taut, was your lute at that time resonant or playable?” |
“No hetaṁ, bhante”. |
“Certainly not, venerable sir.” |
“Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti? |
“What do you think, Soṇa, when the strings of your lute were too slack, was your lute at that time resonant or playable?” |
“No hetaṁ, bhante”. |
“Certainly not, venerable sir.” |
“Yadā pana te, soṇa, vīṇāya tantiyo na accāyatā honti nātisithilā same guṇe patiṭṭhitā, api nu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vā”ti? |
“But when, Soṇa, the strings of your lute were neither too taut nor too slack, but tuned to an even pitch, was your lute at that time resonant or playable?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evamevaṁ kho, soṇa, accāraddhavīriyaṁ uddhaccāya saṁvattati, atisithilavīriyaṁ kosajjāya saṁvattati. |
“In the same way, Soṇa, overly aroused energy leads to restlessness, and overly slack energy leads to laziness. |
Tasmātiha tvaṁ, soṇa, vīriyasamathaṁ adhiṭṭhaha, indriyānañca samataṁ paṭivijjha, tattha ca nimittaṁ gaṇhāhī”ti. |
Therefore, Soṇa, you should resolve on evenness of energy, penetrate the evenness of the faculties, and grasp the sign there.” |
“Evaṁ, bhante”ti kho āyasmā soṇo bhagavato paccassosi. |
“Yes, venerable sir,” the Venerable Soṇa replied to the Blessed One. |
Atha kho bhagavā āyasmantaṁ soṇaṁ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ kho—sītavane antarahito gijjhakūṭe pabbate pāturahosi. |
Then the Blessed One, having advised the Venerable Soṇa with this instruction—just as a strong man might extend his flexed arm or flex his extended arm; in the same way—vanished from the Sītavana and appeared on Mount Gijjhakūṭa. |
Atha kho āyasmā soṇo aparena samayena vīriyasamathaṁ adhiṭṭhāsi, indriyānañca samataṁ paṭivijjhi, tattha ca nimittaṁ aggahesi. |
Then the Venerable Soṇa, on a later occasion, resolved on evenness of energy, penetrated the evenness of the faculties, and grasped the sign there. |
Atha kho āyasmā soṇo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anāgāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. |
Then the Venerable Soṇa, dwelling alone, withdrawn, diligent, ardent, and resolute, in no long time realized for himself with direct knowledge, in this very life, that unsurpassed culmination of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness, and having entered upon it, he dwelled in it. |
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. |
He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” |
Aññataro ca panāyasmā soṇo arahataṁ ahosi. |
And the Venerable Soṇa became one of the arahants. |
Atha kho āyasmato soṇassa arahattappattassa etadahosi: |
Then, when the Venerable Soṇa had attained arahantship, it occurred to him: |
“yannūnāhaṁ yena bhagavā tenupasaṅkameyyaṁ; upasaṅkamitvā bhagavato santike aññaṁ byākareyyan”ti. |
“Let me go to the Blessed One and, in his presence, declare profound knowledge.” |
Atha kho āyasmā soṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā soṇo bhagavantaṁ etadavoca: |
Then the Venerable Soṇa approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Soṇa said to the Blessed One: |
“Yo so, bhante, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so cha ṭhānāni adhimutto hoti— |
“Venerable sir, a bhikkhu who is an arahant, whose taints are destroyed, who has lived the holy life, done what had to be done, laid down the burden, reached his own goal, whose fetter of existence is completely destroyed, who is liberated by right profound knowledge, is committed to six states— |
nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto hoti, taṇhākkhayādhimutto hoti, upādānakkhayādhimutto hoti, asammohādhimutto hoti. |
he is committed to renunciation, he is committed to seclusion, he is committed to non-ill-will, he is committed to the destruction of craving, he is committed to the destruction of clinging, he is committed to non-delusion. |
Siyā kho pana, bhante, idhekaccassa āyasmato evamassa: |
It might occur, venerable sir, to some venerable one here: |
‘kevalaṁsaddhāmattakaṁ nūna ayamāyasmā nissāya nekkhammādhimutto’ti. |
‘Surely this venerable one is committed to renunciation relying merely on faith.’ |
Na kho panetaṁ, bhante, evaṁ daṭṭhabbaṁ. |
But this, venerable sir, should not be seen in that way. |
Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṁ attano asamanupassanto katassa vā paṭicayaṁ khayā rāgassa vītarāgattā nekkhammādhimutto hoti, khayā dosassa vītadosattā nekkhammādhimutto hoti, khayā mohassa vītamohattā nekkhammādhimutto hoti. |
A bhikkhu whose taints are destroyed, venerable sir, who has lived the holy life, done what had to be done, seeing no other task for himself nor any accumulation for what has been done, through the destruction of lust, being free from lust, is committed to renunciation; through the destruction of hatred, being free from hatred, is committed to renunciation; through the destruction of delusion, being free from delusion, is committed to renunciation. |
Siyā kho pana, bhante, idhekaccassa āyasmato evamassa: |
It might occur, venerable sir, to some venerable one here: |
‘lābhasakkārasilokaṁ nūna ayamāyasmā nikāmayamāno pavivekādhimutto’ti. |
‘Surely this venerable one is committed to seclusion desiring gains, honor, and renown.’ |
Na kho panetaṁ, bhante, evaṁ daṭṭhabbaṁ. |
But this, venerable sir, should not be seen in that way. |
Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṁ attano asamanupassanto katassa vā paṭicayaṁ khayā rāgassa vītarāgattā pavivekādhimutto hoti, khayā dosassa vītadosattā pavivekādhimutto hoti, khayā mohassa vītamohattā pavivekādhimutto hoti. |
A bhikkhu whose taints are destroyed, venerable sir, who has lived the holy life, done what had to be done, seeing no other task for himself nor any accumulation for what has been done, through the destruction of lust, being free from lust, is committed to seclusion; through the destruction of hatred, being free from hatred, is committed to seclusion; through the destruction of delusion, being free from delusion, is committed to seclusion. |
Siyā kho pana, bhante, idhekaccassa āyasmato evamassa: |
It might occur, venerable sir, to some venerable one here: |
‘sīlabbataparāmāsaṁ nūna ayamāyasmā sārato paccāgacchanto abyāpajjādhimutto’ti. |
‘Surely this venerable one is committed to non-ill-will having returned to the adherence to virtue and observances as essential.’ |
Na kho panetaṁ, bhante, evaṁ daṭṭhabbaṁ. |
But this, venerable sir, should not be seen in that way. |
Khīṇāsavo, bhante, bhikkhu vusitavā katakaraṇīyo karaṇīyaṁ attano asamanupassanto katassa vā paṭicayaṁ khayā rāgassa vītarāgattā abyāpajjādhimutto hoti, khayā dosassa vītadosattā abyāpajjādhimutto hoti, khayā mohassa vītamohattā abyāpajjādhimutto hoti. |
A bhikkhu whose taints are destroyed, venerable sir, who has lived the holy life, done what had to be done, seeing no other task for himself nor any accumulation for what has been done, through the destruction of lust, being free from lust, is committed to non-ill-will; through the destruction of hatred, being free from hatred, is committed to non-ill-will; through the destruction of delusion, being free from delusion, is committed to non-ill-will. |
Khayā rāgassa vītarāgattā taṇhākkhayādhimutto hoti, khayā dosassa vītadosattā taṇhākkhayādhimutto hoti, khayā mohassa vītamohattā taṇhākkhayādhimutto hoti. |
Through the destruction of lust, being free from lust, he is committed to the destruction of craving; through the destruction of hatred, being free from hatred, he is committed to the destruction of craving; through the destruction of delusion, being free from delusion, he is committed to the destruction of craving. |
Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti, khayā dosassa vītadosattā upādānakkhayādhimutto hoti, khayā mohassa vītamohattā upādānakkhayādhimutto hoti. |
Through the destruction of lust, being free from lust, he is committed to the destruction of clinging; through the destruction of hatred, being free from hatred, he is committed to the destruction of clinging; through the destruction of delusion, being free from delusion, he is committed to the destruction of clinging. |
Khayā rāgassa vītarāgattā asammohādhimutto hoti, khayā dosassa vītadosattā asammohādhimutto hoti, khayā mohassa vītamohattā asammohādhimutto hoti. |
Through the destruction of lust, being free from lust, he is committed to non-delusion; through the destruction of hatred, being free from hatred, he is committed to non-delusion; through the destruction of delusion, being free from delusion, he is committed to non-delusion. |
Evaṁ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti. |
Venerable sir, when a bhikkhu’s mind is thus rightly liberated, even if many forms cognizable by the eye come into the range of the eye, they do not obsess his mind. |
Amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassati. |
His mind remains unmixed, steadfast, having reached imperturbability, and he sees their passing away. |
Bhusā cepi sotaviññeyyā saddā … |
Even if many sounds cognizable by the ear… |
ghānaviññeyyā gandhā … |
odors cognizable by the nose… |
jivhāviññeyyā rasā … |
flavors cognizable by the tongue… |
kāyaviññeyyā phoṭṭhabbā … |
tangibles cognizable by the body… |
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti. |
mental phenomena cognizable by the mind come into the range of the mind, they do not obsess his mind. |
Amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassati. |
His mind remains unmixed, steadfast, having reached imperturbability, and he sees their passing away. |
Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano. |
Just as, venerable sir, a rock mountain, solid, without cracks, without fissures, one solid mass. |
Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṁ saṅkampeyya na sampakampeyya na sampavedheyya, atha pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi … |
Then even if a fierce storm and rain should come from the east, it would not make it shake, or tremble, or quiver; and if a fierce storm and rain should come from the west… |
atha uttarāya cepi disāya āgaccheyya bhusā vātavuṭṭhi … |
and if a fierce storm and rain should come from the north… |
atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṁ saṅkampeyya na sampakampeyya na sampavedheyya; |
and if a fierce storm and rain should come from the south, it would not make it shake, or tremble, or quiver; |
evamevaṁ kho, bhante, evaṁ sammāvimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti. |
in the same way, venerable sir, when a bhikkhu’s mind is thus rightly liberated, even if many forms cognizable by the eye come into the range of the eye, they do not obsess his mind. |
Amissīkatamevassa cittaṁ hoti, ṭhitaṁ āneñjappattaṁ vayañcassānupassati. |
His mind remains unmixed, steadfast, having reached imperturbability, and he sees their passing away. |
Bhusā cepi sotaviññeyyā saddā … |
Even if many sounds cognizable by the ear… |
ghānaviññeyyā gandhā … |
odors cognizable by the nose… |
jivhāviññeyyā rasā … |
flavors cognizable by the tongue… |
kāyaviññeyyā phoṭṭhabbā … |
tangibles cognizable by the body… |
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti. |
mental phenomena cognizable by the mind come into the range of the mind, they do not obsess his mind. |
Amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassatīti. |
His mind remains unmixed, steadfast, having reached imperturbability, and he sees their passing away. |
Nekkhammaṁ adhimuttassa, |
Committed to renunciation, |
pavivekañca cetaso; |
And to seclusion of mind; |
Abyāpajjādhimuttassa, |
Committed to non-ill-will, |
upādānakkhayassa ca. |
And to the destruction of clinging. |
Taṇhākkhayādhimuttassa, |
Committed to the destruction of craving, |
asammohañca cetaso; |
And to non-delusion of mind; |
Disvā āyatanuppādaṁ, |
Having seen the arising of the sense bases, |
sammā cittaṁ vimuccati. |
His mind is rightly liberated. |
Tassa sammā vimuttassa, |
For that bhikkhu whose mind is rightly liberated, |
santacittassa bhikkhuno; |
Whose mind is at peace; |
Katassa paṭicayo natthi, |
There is no accumulation for what has been done, |
karaṇīyaṁ na vijjati. |
Nothing to be done remains. |
Selo yathā ekagghano, |
Just as a solid rock, |
vātena na samīrati; |
Is not stirred by the wind; |
Evaṁ rūpā rasā saddā, |
So forms, tastes, sounds, |
gandhā phassā ca kevalā. |
Smells, and all contacts. |
Iṭṭhā dhammā aniṭṭhā ca, |
Desirable and undesirable dhammas, |
nappavedhenti tādino; |
Do not agitate such a one; |
Ṭhitaṁ cittaṁ vippamuttaṁ, |
His mind is steadfast, completely liberated, |
vayañcassānupassatī”ti. |
And he sees their passing away.” |
Paṭhamaṁ. |
First. |
56 - AN6.56 Phaggunasutta |
56 - AN6.56 Phagguna |
Tena kho pana samayena āyasmā phagguno ābādhiko hoti dukkhito bāḷhagilāno. |
At that time, the Venerable Phagguna was sick, afflicted, gravely ill. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Ānanda said to the Blessed One: |
“āyasmā, bhante, phagguno ābādhiko dukkhito bāḷhagilāno. |
“Venerable sir, the Venerable Phagguna is sick, afflicted, gravely ill. |
Sādhu, bhante, bhagavā yenāyasmā phagguno tenupasaṅkamatu anukampaṁ upādāyā”ti. |
It would be good, venerable sir, if the Blessed One would go to the Venerable Phagguna out of compassion.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by silence. |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā phagguno tenupasaṅkami. |
Then the Blessed One, having risen from seclusion in the evening, went to the Venerable Phagguna. |
Addasā kho āyasmā phagguno bhagavantaṁ dūratova āgacchantaṁ. |
The Venerable Phagguna saw the Blessed One coming from afar. |
Disvāna mañcake samadhosi. |
Seeing him, he stirred on his bed. |
Atha kho bhagavā āyasmantaṁ phaggunaṁ etadavoca: |
Then the Blessed One said this to the Venerable Phagguna: |
“alaṁ, phagguna, mā tvaṁ mañcake samadhosi. |
“Enough, Phagguna, do not stir on your bed. |
Santimāni āsanāni parehi paññattāni, tatthāhaṁ nisīdissāmī”ti. |
There are these seats prepared by others; I will sit there.” |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the prepared seat. |
Nisajja kho bhagavā āyasmantaṁ phaggunaṁ etadavoca: |
Having sat down, the Blessed One said this to the Venerable Phagguna: |
“Kacci te, phagguna, khamanīyaṁ kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti? |
“I hope you are bearing up, Phagguna, I hope you are keeping going? I hope your painful feelings are subsiding and not increasing; is their subsiding discernible, not their increase?” |
“Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. |
“No, venerable sir, I am not bearing up, I am not keeping going. My painful feelings are increasing strongly, not subsiding; their increase is discernible, not their subsiding. |
Seyyathāpi, bhante, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evamevaṁ kho me, bhante, adhimattā vātā muddhani ūhananti. |
Just as if, venerable sir, a strong man were to crush one’s head with a sharp blade; even so, venerable sir, excessive winds assail my head. |
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. |
No, venerable sir, I am not bearing up, I am not keeping going. My painful feelings are increasing strongly, not subsiding; their increase is discernible, not their subsiding. |
Seyyathāpi, bhante, balavā puriso daḷhena varattakkhaṇḍena sīsaveṭhanaṁ dadeyya; evamevaṁ kho me, bhante, adhimattā sīse sīsavedanā. |
Just as if, venerable sir, a strong man were to give one a head-binding with a tough leather strap; even so, venerable sir, are the excessive pains in my head. |
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. |
No, venerable sir, I am not bearing up, I am not keeping going. My painful feelings are increasing strongly, not subsiding; their increase is discernible, not their subsiding. |
Seyyathāpi, bhante, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evamevaṁ kho me, bhante, adhimattā vātā kucchiṁ parikantanti. |
Just as if, venerable sir, a skilled butcher or a butcher’s apprentice were to carve up the belly with a sharp butcher’s knife; even so, venerable sir, excessive winds carve up my belly. |
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. |
No, venerable sir, I am not bearing up, I am not keeping going. My painful feelings are increasing strongly, not subsiding; their increase is discernible, not their subsiding. |
Seyyathāpi, bhante, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evamevaṁ kho me, bhante, adhimatto kāyasmiṁ ḍāho. |
Just as if, venerable sir, two strong men, having seized a weaker man by different arms, were to scorch him, to roast him over a pit of hot coals; even so, venerable sir, is the excessive burning in my body. |
Na me, bhante, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. |
No, venerable sir, I am not bearing up, I am not keeping going. My painful feelings are increasing strongly, not subsiding; their increase is discernible, not their subsiding.” |
Atha kho bhagavā āyasmantaṁ phaggunaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, having instructed, urged, roused, and encouraged the Venerable Phagguna with a talk on the Dhamma, rose from his seat and departed. |
Atha kho āyasmā phagguno acirapakkantassa bhagavato kālamakāsi. |
Then, not long after the Blessed One had departed, the Venerable Phagguna passed away. |
Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṁsu. |
And at the time of his death, his faculties were exceptionally clear. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Ānanda said to the Blessed One: |
“āyasmā, bhante, phagguno acirapakkantassa bhagavato kālamakāsi. |
“Venerable sir, the Venerable Phagguna passed away not long after the Blessed One had departed. |
Tamhi cassa samaye maraṇakāle indriyāni vippasīdiṁsū”ti. |
And at the time of his death, his faculties were exceptionally clear.” |
“Kiṁ hānanda, phaggunassa bhikkhuno indriyāni na vippasīdissanti. |
“Why, Ānanda, should the faculties of bhikkhu Phagguna not have been exceptionally clear? |
Phaggunassa, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ ahosi. |
Ānanda, bhikkhu Phagguna’s mind was not liberated from the five lower fetters. |
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ. |
Having heard that Dhamma teaching, his mind was liberated from the five lower fetters. |
Chayime, ānanda, ānisaṁsā kālena dhammassavane kālena atthupaparikkhāya. |
There are, Ānanda, these six benefits of timely hearing of the Dhamma and timely investigation of the meaning. |
Katame cha? |
What six? |
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti. |
Here, Ānanda, a bhikkhu’s mind is not liberated from the five lower fetters. |
So tamhi samaye maraṇakāle labhati tathāgataṁ dassanāya. |
At the time of his death, he gets to see the Tathāgata. |
Tassa tathāgato dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
The Tathāgata teaches him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he proclaims the completely perfect and pure holy life. |
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati. |
Having heard that Dhamma teaching, his mind is liberated from the five lower fetters. |
Ayaṁ, ānanda, paṭhamo ānisaṁso kālena dhammassavane. |
This, Ānanda, is the first benefit of timely hearing of the Dhamma. |
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti. |
Furthermore, Ānanda, a bhikkhu’s mind is not liberated from the five lower fetters. |
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, api ca kho tathāgatasāvakaṁ labhati dassanāya. |
At the time of his death, he does not get to see the Tathāgata, but he does get to see a disciple of the Tathāgata. |
Tassa tathāgatasāvako dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
That disciple of the Tathāgata teaches him the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he proclaims the completely perfect and pure holy life. |
Tassa taṁ dhammadesanaṁ sutvā pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati. |
Having heard that Dhamma teaching, his mind is liberated from the five lower fetters. |
Ayaṁ, ānanda, dutiyo ānisaṁso kālena dhammassavane. |
This, Ānanda, is the second benefit of timely hearing of the Dhamma. |
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ avimuttaṁ hoti. |
Furthermore, Ānanda, a bhikkhu’s mind is not liberated from the five lower fetters. |
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, napi tathāgatasāvakaṁ labhati dassanāya; |
At the time of his death, he does not get to see the Tathāgata, nor does he get to see a disciple of the Tathāgata; |
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. |
but he reflects on, considers, and mentally examines the Dhamma as he has heard and learned it. |
Tassa yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkayato anuvicārayato manasānupekkhato pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuccati. |
As he reflects on, considers, and mentally examines the Dhamma as he has heard and learned it, his mind is liberated from the five lower fetters. |
Ayaṁ, ānanda, tatiyo ānisaṁso kālena atthupaparikkhāya. |
This, Ānanda, is the third benefit of timely investigation of the meaning. |
Idhānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti. |
Here, Ānanda, a bhikkhu’s mind is liberated from the five lower fetters, but his mind is not liberated with regard to the unsurpassed destruction of the substrata of existence. |
So tamhi samaye maraṇakāle labhati tathāgataṁ dassanāya. |
At the time of his death, he gets to see the Tathāgata. |
Tassa tathāgato dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ …pe… brahmacariyaṁ pakāseti. |
The Tathāgata teaches him the Dhamma that is good in the beginning, good in the middle… and so on… proclaims the holy life. |
Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati. |
Having heard that Dhamma teaching, his mind is liberated with regard to the unsurpassed destruction of the substrata of existence. |
Ayaṁ, ānanda, catuttho ānisaṁso kālena dhammassavane. |
This, Ānanda, is the fourth benefit of timely hearing of the Dhamma. |
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti. |
Furthermore, Ānanda, a bhikkhu’s mind is liberated from the five lower fetters, but his mind is not liberated with regard to the unsurpassed destruction of the substrata of existence. |
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, api ca kho tathāgatasāvakaṁ labhati dassanāya. |
At the time of his death, he does not get to see the Tathāgata, but he does get to see a disciple of the Tathāgata. |
Tassa tathāgatasāvako dhammaṁ deseti ādikalyāṇaṁ …pe… parisuddhaṁ brahmacariyaṁ pakāseti. |
That disciple of the Tathāgata teaches him the Dhamma that is good in the beginning… and so on… proclaims the pure holy life. |
Tassa taṁ dhammadesanaṁ sutvā anuttare upadhisaṅkhaye cittaṁ vimuccati. |
Having heard that Dhamma teaching, his mind is liberated with regard to the unsurpassed destruction of the substrata of existence. |
Ayaṁ, ānanda, pañcamo ānisaṁso kālena dhammassavane. |
This, Ānanda, is the fifth benefit of timely hearing of the Dhamma. |
Puna caparaṁ, ānanda, bhikkhuno pañcahi orambhāgiyehi saṁyojanehi cittaṁ vimuttaṁ hoti, anuttare ca kho upadhisaṅkhaye cittaṁ avimuttaṁ hoti. |
Furthermore, Ānanda, a bhikkhu’s mind is liberated from the five lower fetters, but his mind is not liberated with regard to the unsurpassed destruction of the substrata of existence. |
So tamhi samaye maraṇakāle na heva kho labhati tathāgataṁ dassanāya, napi tathāgatasāvakaṁ labhati dassanāya; |
At the time of his death, he does not get to see the Tathāgata, nor does he get to see a disciple of the Tathāgata; |
api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. |
but he reflects on, considers, and mentally examines the Dhamma as he has heard and learned it. |
Tassa yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkayato anuvicārayato manasānupekkhato anuttare upadhisaṅkhaye cittaṁ vimuccati. |
As he reflects on, considers, and mentally examines the Dhamma as he has heard and learned it, his mind is liberated with regard to the unsurpassed destruction of the substrata of existence. |
Ayaṁ, ānanda, chaṭṭho ānisaṁso kālena atthupaparikkhāya. |
This, Ānanda, is the sixth benefit of timely investigation of the meaning. |
Ime kho, ānanda, cha ānisaṁsā kālena dhammassavane kālena atthupaparikkhāyā”ti. |
These, Ānanda, are the six benefits of timely hearing of the Dhamma and timely investigation of the meaning.” |
Dutiyaṁ. |
Second. |
57 - AN6.57 Chaḷabhijātisutta |
57 - AN6.57 Six Classes of Birth |
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
On one occasion the Blessed One was dwelling at Rājagaha on Mount Gijjhakūṭa. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Ānanda said to the Blessed One: |
“pūraṇena, bhante, kassapena chaḷabhijātiyo paññattā— |
“Venerable sir, Pūraṇa Kassapa has declared six classes of birth— |
kaṇhābhijāti paññattā, nīlābhijāti paññattā, lohitābhijāti paññattā, haliddābhijāti paññattā, sukkābhijāti paññattā, paramasukkābhijāti paññattā. |
a black class of birth has been declared, a blue class of birth has been declared, a red class of birth has been declared, a yellow class of birth has been declared, a white class of birth has been declared, and an ultra-white class of birth has been declared. |
Tatridaṁ, bhante, pūraṇena kassapena kaṇhābhijāti paññattā, orabbhikā sūkarikā sākuṇikā māgavikā luddā macchaghātakā corā coraghātakā bandhanāgārikā ye vā panaññepi keci kurūrakammantā. |
Therein, venerable sir, what Pūraṇa Kassapa has declared as the black class of birth are sheep-butchers, pig-butchers, fowlers, deer-hunters, ruffians, fish-killers, thieves, executioners, jailers, and any others who follow cruel trades. |
Tatridaṁ, bhante, pūraṇena kassapena nīlābhijāti paññattā, bhikkhū kaṇṭakavuttikā ye vā panaññepi keci kammavādā kriyavādā. |
Therein, venerable sir, what Pūraṇa Kassapa has declared as the blue class of birth are bhikkhus who live like a thorn, and any others who are kamma-वादीs and kiriya-वादीs. |
Tatridaṁ, bhante, pūraṇena kassapena lohitābhijāti paññattā, nigaṇṭhā ekasāṭakā. |
Therein, venerable sir, what Pūraṇa Kassapa has declared as the red class of birth are Nigaṇṭhas who wear a single cloth. |
Tatridaṁ, bhante, pūraṇena kassapena haliddābhijāti paññattā, gihī odātavasanā acelakasāvakā. |
Therein, venerable sir, what Pūraṇa Kassapa has declared as the yellow class of birth are white-robed householders who are disciples of naked ascetics. |
Tatridaṁ, bhante, pūraṇena kassapena sukkābhijāti paññattā, ājīvakā ājīvakiniyo. |
Therein, venerable sir, what Pūraṇa Kassapa has declared as the white class of birth are Ājīvakas and Ājīvikinīs. |
Tatridaṁ, bhante, pūraṇena kassapena paramasukkābhijāti paññattā, nando vaccho kiso saṅkicco makkhali gosālo. |
Therein, venerable sir, what Pūraṇa Kassapa has declared as the ultra-white class of birth are Nanda Vaccha, Kisa Saṅkicca, and Makkhali Gosāla. |
Pūraṇena, bhante, kassapena imā chaḷabhijātiyo paññattā”ti. |
Venerable sir, Pūraṇa Kassapa has declared these six classes of birth.” |
“Kiṁ panānanda, pūraṇassa kassapassa sabbo loko etadabbhanujānāti imā chaḷabhijātiyo paññāpetun”ti? |
“But, Ānanda, does the whole world acknowledge Pūraṇa Kassapa’s declaration of these six classes of birth?” |
“No hetaṁ, bhante. |
“Certainly not, venerable sir. |
Seyyathāpi, ānanda, puriso daliddo assako anāḷhiko, tassa akāmakassa bilaṁ olaggeyyuṁ: ‘idaṁ te, ambho purisa, maṁsañca khāditabbaṁ, mūlañca anuppadātabban’ti. |
It is as if, Ānanda, a poor, destitute, indigent man were to have a pitfall set for him against his will, with the words: ‘Here, good man, you must eat this meat and you must also pay the price.’ |
Evamevaṁ kho, ānanda, pūraṇena kassapena appaṭiññāya etesaṁ samaṇabrāhmaṇānaṁ imā chaḷabhijātiyo paññattā, yathā taṁ bālena abyattena akhettaññunā akusalena. |
Even so, Ānanda, Pūraṇa Kassapa has declared these six classes of birth without the consent of those ascetics and brahmins, just as a fool, an incompetent, one ignorant of the field, an unskillful one would. |
Ahaṁ kho panānanda, chaḷabhijātiyo paññāpemi. |
But I, Ānanda, declare six classes of birth. |
Taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. |
Listen to that, pay close attention; I will speak.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the Venerable Ānanda replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“katamā cānanda, chaḷabhijātiyo? |
“And what, Ānanda, are the six classes of birth? |
Idhānanda, ekacco kaṇhābhijātiyo samāno kaṇhaṁ dhammaṁ abhijāyati. |
Here, Ānanda, someone of black birth produces a black Dhamma. |
Idha panānanda, ekacco kaṇhābhijātiyo samāno sukkaṁ dhammaṁ abhijāyati. |
Here, Ānanda, someone of black birth produces a white Dhamma. |
Idha panānanda, ekacco kaṇhābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. |
Here, Ānanda, someone of black birth produces the neither-black-nor-white Nibbāna. |
Idha panānanda, ekacco sukkābhijātiyo samāno kaṇhaṁ dhammaṁ abhijāyati. |
Here, Ānanda, someone of white birth produces a black Dhamma. |
Idha panānanda, ekacco sukkābhijātiyo samāno sukkaṁ dhammaṁ abhijāyati. |
Here, Ānanda, someone of white birth produces a white Dhamma. |
Idha panānanda, ekacco sukkābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. |
Here, Ānanda, someone of white birth produces the neither-black-nor-white Nibbāna. |
Kathañcānanda, kaṇhābhijātiyo samāno kaṇhaṁ dhammaṁ abhijāyati? |
And how, Ānanda, does someone of black birth produce a black Dhamma? |
Idhānanda, ekacco nīce kule paccājāto hoti—caṇḍālakule vā nesādakule vā venakule vā rathakārakule vā pukkusakule vā, dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. |
Here, Ānanda, someone is reborn in a low family—a caṇḍāla family, or a nesāda family, or a veṇa family, or a rathakāra family, or a pukkusa family; poor, with little food and drink, living in hardship, where food and clothing are obtained with difficulty. |
So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. |
And he is ugly, unsightly, dwarfish, very sickly, blind or crippled or lame or paralyzed, not an obtainer of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lamps. |
So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. |
He engages in bodily misconduct, verbal misconduct, and mental misconduct. |
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
Having engaged in bodily misconduct, verbal misconduct, and mental misconduct, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a lower realm, in hell. |
Evaṁ kho, ānanda, kaṇhābhijātiyo samāno kaṇhaṁ dhammaṁ abhijāyati. |
Thus, Ānanda, someone of black birth produces a black Dhamma. |
Kathañcānanda, kaṇhābhijātiyo samāno sukkaṁ dhammaṁ abhijāyati? |
And how, Ānanda, does someone of black birth produce a white Dhamma? |
Idhānanda, ekacco nīce kule paccājāto hoti—caṇḍālakule vā …pe… |
Here, Ānanda, someone is reborn in a low family—a caṇḍāla family… and so on… |
seyyāvasathapadīpeyyassa. |
beds, dwellings, and lamps. |
So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. |
He engages in bodily good conduct, verbal good conduct, and mental good conduct. |
So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. |
Having engaged in bodily good conduct, verbal good conduct, and mental good conduct, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. |
Evaṁ kho, ānanda, kaṇhābhijātiyo samāno sukkaṁ dhammaṁ abhijāyati. |
Thus, Ānanda, someone of black birth produces a white Dhamma. |
Kathañcānanda, kaṇhābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati? |
And how, Ānanda, does someone of black birth produce the neither-black-nor-white Nibbāna? |
Idhānanda, ekacco nīce kule paccājāto hoti—caṇḍālakule vā …pe… |
Here, Ānanda, someone is reborn in a low family—a caṇḍāla family… and so on… |
so ca hoti dubbaṇṇo duddasiko okoṭimako. |
and he is ugly, unsightly, dwarfish. |
So kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. |
He shaves off his hair and beard, puts on the saffron robes, and goes forth from the household life into homelessness. |
So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. |
Having thus gone forth, he abandons the five hindrances, mental corruptions that weaken wisdom, with his mind well established in the four establishments of mindfulness, he develops the seven factors of enlightenment as they really are, and produces the neither-black-nor-white Nibbāna. |
Evaṁ kho, ānanda, kaṇhābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. |
Thus, Ānanda, someone of black birth produces the neither-black-nor-white Nibbāna. |
Kathañcānanda, sukkābhijātiyo samāno kaṇhaṁ dhammaṁ abhijāyati? |
And how, Ānanda, does someone of white birth produce a black Dhamma? |
Idhānanda, ekacco ucce kule paccājāto hoti—khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. |
Here, Ānanda, someone is reborn in a high family—a great khattiya family, or a great brahmin family, or a great householder family; wealthy, with great riches, great possessions, abundant gold and silver, abundant property and resources, abundant wealth and grain. |
So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. |
And he is handsome, good-looking, pleasing, endowed with supreme beauty of complexion, an obtainer of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lamps. |
So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. |
He engages in bodily misconduct, verbal misconduct, and mental misconduct. |
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
Having engaged in bodily misconduct, verbal misconduct, and mental misconduct, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a lower realm, in hell. |
Evaṁ kho, ānanda, sukkābhijātiyo samāno kaṇhaṁ dhammaṁ abhijāyati. |
Thus, Ānanda, someone of white birth produces a black Dhamma. |
Kathañcānanda, sukkābhijātiyo samāno sukkaṁ dhammaṁ abhijāyati? |
And how, Ānanda, does someone of white birth produce a white Dhamma? |
Idhānanda, ekacco ucce kule paccājāto hoti—khattiyamahāsālakule vā …pe… |
Here, Ānanda, someone is reborn in a high family—a great khattiya family… and so on… |
seyyāvasathapadīpeyyassa. |
beds, dwellings, and lamps. |
So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. |
He engages in bodily good conduct, verbal good conduct, and mental good conduct. |
So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. |
Having engaged in bodily good conduct, verbal good conduct, and mental good conduct, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. |
Evaṁ kho, ānanda, sukkābhijātiyo samāno sukkaṁ dhammaṁ abhijāyati. |
Thus, Ānanda, someone of white birth produces a white Dhamma. |
Kathañcānanda, sukkābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati? |
And how, Ānanda, does someone of white birth produce the neither-black-nor-white Nibbāna? |
Idhānanda, ekacco ucce kule paccājāto hoti—khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā, aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe. |
Here, Ānanda, someone is reborn in a high family—a great khattiya family, or a great brahmin family, or a great householder family; wealthy, with great riches, great possessions, abundant gold and silver, abundant property and resources, abundant wealth and grain. |
So ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. |
And he is handsome, good-looking, pleasing, endowed with supreme beauty of complexion, an obtainer of food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lamps. |
So kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. |
He shaves off his hair and beard, puts on the saffron robes, and goes forth from the household life into homelessness. |
So evaṁ pabbajito samāno pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacitto, satta bojjhaṅge yathābhūtaṁ bhāvetvā akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. |
Having thus gone forth, he abandons the five hindrances, mental corruptions that weaken wisdom, with his mind well established in the four establishments of mindfulness, he develops the seven factors of enlightenment as they really are, and produces the neither-black-nor-white Nibbāna. |
Evaṁ kho, ānanda, sukkābhijātiyo samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. |
Thus, Ānanda, someone of white birth produces the neither-black-nor-white Nibbāna. |
Imā kho, ānanda, chaḷabhijātiyo”ti. |
These, Ānanda, are the six classes of birth.” |
Tatiyaṁ. |
Third. |
58 - AN6.58 Āsavasutta |
58 - AN6.58 Taints |
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. |
“A bhikkhu endowed with six qualities, bhikkhus, is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world. |
Katamehi chahi? |
What six? |
Idha, bhikkhave, bhikkhuno ye āsavā saṁvarā pahātabbā te saṁvarena pahīnā honti, |
Here, bhikkhus, the taints that are to be abandoned by restraint have been abandoned by him through restraint, |
ye āsavā paṭisevanā pahātabbā te paṭisevanāya pahīnā honti, |
the taints that are to be abandoned by use have been abandoned by him through use, |
ye āsavā adhivāsanā pahātabbā te adhivāsanāya pahīnā honti, |
the taints that are to be abandoned by endurance have been abandoned by him through endurance, |
ye āsavā parivajjanā pahātabbā te parivajjanāya pahīnā honti, |
the taints that are to be abandoned by avoidance have been abandoned by him through avoidance, |
ye āsavā vinodanā pahātabbā te vinodanāya pahīnā honti, |
the taints that are to be abandoned by removal have been abandoned by him through removal, |
ye āsavā bhāvanā pahātabbā te bhāvanāya pahīnā honti. |
the taints that are to be abandoned by development have been abandoned by him through development. |
Katame ca, bhikkhave, āsavā saṁvarā pahātabbā ye saṁvarena pahīnā honti? |
And what, bhikkhus, are the taints to be abandoned by restraint that have been abandoned by him through restraint? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cakkhundriyasaṁvarasaṁvuto viharati. |
Here, bhikkhus, a bhikkhu, reflecting wisely, dwells restrained with the restraint of the eye faculty. |
Yaṁ hissa, bhikkhave, cakkhundriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, cakkhundriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. |
For, bhikkhus, if he were to dwell with the eye faculty unrestrained, taints, vexations, and fevers might arise; but when he dwells with the eye faculty restrained, those taints, vexations, and fevers do not arise. |
Paṭisaṅkhā yoniso sotindriya …pe… |
Reflecting wisely, with the ear faculty… and so on… |
ghānindriya … |
nose faculty… |
jivhindriya … |
tongue faculty… |
kāyindriya … |
body faculty… |
manindriyasaṁvarasaṁvuto viharati. |
he dwells restrained with the restraint of the mind faculty. |
Yaṁ hissa, bhikkhave, manindriyasaṁvaraṁ asaṁvutassa viharato uppajjeyyuṁ āsavā vighātapariḷāhā, manindriyasaṁvaraṁ saṁvutassa viharato evaṁsa te āsavā vighātapariḷāhā na honti. |
For, bhikkhus, if he were to dwell with the mind faculty unrestrained, taints, vexations, and fevers might arise; but when he dwells with the mind faculty restrained, those taints, vexations, and fevers do not arise. |
Ime vuccanti, bhikkhave, āsavā saṁvarā pahātabbā ye saṁvarena pahīnā honti. |
These, bhikkhus, are called the taints to be abandoned by restraint that have been abandoned by him through restraint. |
Katame ca, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti? |
And what, bhikkhus, are the taints to be abandoned by use that have been abandoned by him through use? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso cīvaraṁ paṭisevati: |
Here, bhikkhus, a bhikkhu, reflecting wisely, uses robes: |
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ’. |
‘only for protection from cold, for protection from heat, for protection from the touch of gadflies, mosquitoes, wind, sun, and creeping things, only for the purpose of covering the private parts.’ |
Paṭisaṅkhā yoniso piṇḍapātaṁ paṭisevati: |
Reflecting wisely, he uses almsfood: |
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca’. |
‘not for amusement, not for intoxication, not for physical appeal, not for beautification, but only for the maintenance and continuance of this body, for allaying hunger, for supporting the holy life, thinking: “Thus I will end old painful feelings and not arouse new painful feelings, and I will be healthy and blameless and live in comfort.”’ |
Paṭisaṅkhā yoniso senāsanaṁ paṭisevati: |
Reflecting wisely, he uses lodging: |
‘yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ’. |
‘only for protection from cold, for protection from heat, for protection from the touch of gadflies, mosquitoes, wind, sun, and creeping things, only for dispelling the dangers of the seasons and for delighting in seclusion.’ |
Paṭisaṅkhā yoniso gilānapaccayabhesajjaparikkhāraṁ paṭisevati: |
Reflecting wisely, he uses medicinal requisites for the sick: |
‘yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya, abyābajjhaparamatāyā’ti. |
‘only for protection from arisen bodily painful feelings, and for the maximum of freedom from disease.’ |
Yaṁ hissa, bhikkhave, appaṭisevato uppajjeyyuṁ āsavā vighātapariḷāhā, paṭisevato evaṁsa te āsavā vighātapariḷāhā na honti. |
For, bhikkhus, if he were not to use them, taints, vexations, and fevers might arise; but when he uses them, those taints, vexations, and fevers do not arise. |
Ime vuccanti, bhikkhave, āsavā paṭisevanā pahātabbā ye paṭisevanāya pahīnā honti. |
These, bhikkhus, are called the taints to be abandoned by use that have been abandoned by him through use. |
Katame ca, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti? |
And what, bhikkhus, are the taints to be abandoned by endurance that have been abandoned by him through endurance? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso khamo hoti sītassa uṇhassa, jighacchāya, pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ, duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. |
Here, bhikkhus, a bhikkhu, reflecting wisely, is one who endures cold, heat, hunger, thirst, the touch of gadflies, mosquitoes, wind, sun, and creeping things, ill-spoken, unwelcome words, and arisen bodily painful feelings that are sharp, piercing, bitter, disagreeable, unpleasant, and life-threatening. |
Yaṁ hissa, bhikkhave, anadhivāsato uppajjeyyuṁ āsavā vighātapariḷāhā, adhivāsato evaṁsa te āsavā vighātapariḷāhā na honti. |
For, bhikkhus, if he were not to endure them, taints, vexations, and fevers might arise; but when he endures them, those taints, vexations, and fevers do not arise. |
Ime vuccanti, bhikkhave, āsavā adhivāsanā pahātabbā ye adhivāsanāya pahīnā honti. |
These, bhikkhus, are called the taints to be abandoned by endurance that have been abandoned by him through endurance. |
Katame ca, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti? |
And what, bhikkhus, are the taints to be abandoned by avoidance that have been abandoned by him through avoidance? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso caṇḍaṁ hatthiṁ parivajjeti, caṇḍaṁ assaṁ parivajjeti, caṇḍaṁ goṇaṁ parivajjeti, caṇḍaṁ kukkuraṁ parivajjeti, ahiṁ khāṇuṁ kaṇṭakaṭṭhānaṁ sobbhaṁ papātaṁ candanikaṁ oḷigallaṁ, yathārūpe anāsane nisinnaṁ, yathārūpe agocare carantaṁ, yathārūpe pāpake mitte bhajantaṁ viññū sabrahmacārī pāpakesu ṭhānesu okappeyyuṁ, so tañca anāsanaṁ tañca agocaraṁ te ca pāpake mitte paṭisaṅkhā yoniso parivajjeti. |
Here, bhikkhus, a bhikkhu, reflecting wisely, avoids a fierce elephant, avoids a fierce horse, avoids a fierce bull, avoids a fierce dog, a snake, a stump, a thorny place, a cesspool, a precipice, a sewer, a rubbish heap; and sitting in such an unsuitable seat, or walking in such an unsuitable resort, or associating with such evil friends that wise companions in the holy life would suspect him of evil things—he, reflecting wisely, avoids that unsuitable seat, that unsuitable resort, and those evil friends. |
Yaṁ hissa, bhikkhave, aparivajjayato uppajjeyyuṁ āsavā vighātapariḷāhā, parivajjayato evaṁsa te āsavā vighātapariḷāhā na honti. |
For, bhikkhus, if he were not to avoid them, taints, vexations, and fevers might arise; but when he avoids them, those taints, vexations, and fevers do not arise. |
Ime vuccanti, bhikkhave, āsavā parivajjanā pahātabbā ye parivajjanāya pahīnā honti. |
These, bhikkhus, are called the taints to be abandoned by avoidance that have been abandoned by him through avoidance. |
Katame ca, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti? |
And what, bhikkhus, are the taints to be abandoned by removal that have been abandoned by him through removal? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, |
Here, bhikkhus, a bhikkhu, reflecting wisely, does not tolerate an arisen thought of sensual desire but abandons it, removes it, dispels it, and makes it disappear. |
paṭisaṅkhā yoniso uppannaṁ byāpādavitakkaṁ … |
Reflecting wisely, an arisen thought of ill will… |
uppannaṁ vihiṁsāvitakkaṁ … |
an arisen thought of cruelty… |
uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. |
he does not tolerate arisen evil, unwholesome states but abandons them, removes them, dispels them, and makes them disappear. |
Yaṁ hissa, bhikkhave, avinodayato uppajjeyyuṁ āsavā vighātapariḷāhā, vinodayato evaṁsa te āsavā vighātapariḷāhā na honti. |
For, bhikkhus, if he were not to remove them, taints, vexations, and fevers might arise; but when he removes them, those taints, vexations, and fevers do not arise. |
Ime vuccanti, bhikkhave, āsavā vinodanā pahātabbā ye vinodanāya pahīnā honti. |
These, bhikkhus, are called the taints to be abandoned by removal that have been abandoned by him through removal. |
Katame ca, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti? |
And what, bhikkhus, are the taints to be abandoned by development that have been abandoned by him through development? |
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ, |
Here, bhikkhus, a bhikkhu, reflecting wisely, develops the enlightenment factor of mindfulness based on seclusion, based on dispassion, based on cessation, maturing in release. |
paṭisaṅkhā yoniso dhammavicayasambojjhaṅgaṁ bhāveti … |
Reflecting wisely, he develops the enlightenment factor of investigation of dhammas… |
vīriyasambojjhaṅgaṁ bhāveti … |
develops the enlightenment factor of energy… |
pītisambojjhaṅgaṁ bhāveti … |
develops the enlightenment factor of rapture… |
passaddhisambojjhaṅgaṁ bhāveti … |
develops the enlightenment factor of tranquility… |
samādhisambojjhaṅgaṁ bhāveti … |
develops the enlightenment factor of concentration… |
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ. |
develops the enlightenment factor of equanimity based on seclusion, based on dispassion, based on cessation, maturing in release. |
Yaṁ hissa, bhikkhave, abhāvayato uppajjeyyuṁ āsavā vighātapariḷāhā, bhāvayato evaṁsa te āsavā vighātapariḷāhā na honti. |
For, bhikkhus, if he were not to develop them, taints, vexations, and fevers might arise; but when he develops them, those taints, vexations, and fevers do not arise. |
Ime vuccanti, bhikkhave, āsavā bhāvanā pahātabbā ye bhāvanāya pahīnā honti. |
These, bhikkhus, are called the taints to be abandoned by development that have been abandoned by him through development. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti. |
A bhikkhu endowed with these six qualities, bhikkhus, is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.” |
Catutthaṁ. |
Fourth. |
60 - AN6.60 Hatthisāriputtasutta |
60 - AN6.60 Hatthisāriputta |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. |
On one occasion the Blessed One was dwelling at Benares in the Deer Park at Isipatana. |
Tena kho pana samayena sambahulā therā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā maṇḍalamāḷe sannisinnā sannipatitā abhidhammakathaṁ kathenti. |
At that time, many elder bhikkhus, after their meal, on returning from their almsround, were sitting together assembled in the assembly hall, discussing the Abhidhamma. |
Tatra sudaṁ āyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathentānaṁ antarantarā kathaṁ opāteti. |
There the Venerable Citta Hatthisāriputta kept interrupting the elder bhikkhus as they were discussing the Abhidhamma. |
Atha kho āyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ etadavoca: |
Then the Venerable Mahākoṭṭhika said this to the Venerable Citta Hatthisāriputta: |
“māyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathentānaṁ antarantarā kathaṁ opātesi, yāva kathāpariyosānaṁ āyasmā citto āgametū”ti. |
“Let the Venerable Citta Hatthisāriputta not interrupt the elder bhikkhus as they are discussing the Abhidhamma. Let the Venerable Citta wait until the end of the discussion.” |
Evaṁ vutte, āyasmato cittassa hatthisāriputtassa sahāyakā bhikkhū āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ: |
When this was said, the friends of the Venerable Citta Hatthisāriputta said this to the Venerable Mahākoṭṭhika: |
“māyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ apasādesi, paṇḍito āyasmā citto hatthisāriputto. |
“Let the Venerable Mahākoṭṭhika not disparage the Venerable Citta Hatthisāriputta. The Venerable Citta Hatthisāriputta is learned. |
Pahoti cāyasmā citto hatthisāriputto therānaṁ bhikkhūnaṁ abhidhammakathaṁ kathetun”ti. |
The Venerable Citta Hatthisāriputta is capable of discussing the Abhidhamma with the elder bhikkhus.” |
“Dujjānaṁ kho etaṁ, āvuso, parassa cetopariyāyaṁ ajānantehi. |
“It is difficult, friends, for those who do not know another’s range of mind. |
Idhāvuso, ekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti, yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ. |
Here, friends, a certain individual is gentle, very gentle, humble, very humble, calm, very calm, as long as he dwells in dependence on the Teacher or some other respected companion in the holy life. |
Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. |
But when he separates from the Teacher, separates from respected companions in the holy life, he lives associated with bhikkhus, bhikkhunīs, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. |
Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. |
As he lives associated, familiar, exposed, devoted to talk, lust subverts his mind. |
So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati. |
With his mind subverted by lust, he gives up the training and returns to the lower life. |
Seyyathāpi, āvuso, goṇo kiṭṭhādo dāmena vā baddho vaje vā oruddho. |
Just as, friends, an ox that eats chaff, tied with a rope or confined in a pen. |
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dānāyaṁ goṇo kiṭṭhādo punadeva kiṭṭhaṁ otarissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? |
If someone, friends, were to say: ‘This chaff-eating ox will never again go down to the chaff,’ would he, friends, be speaking correctly?” |
“No hidaṁ, āvuso”. |
“Certainly not, friend.” |
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ so goṇo kiṭṭhādo dāmaṁ vā chetvā vajaṁ vā bhinditvā, atha punadeva kiṭṭhaṁ otareyyāti. |
“It is possible, friends, that this chaff-eating ox, having broken the rope or burst the pen, might then go down to the chaff again. |
Evamevaṁ kho, āvuso, idhekacco puggalo tāvadeva soratasorato hoti, nivātanivāto hoti, upasantupasanto hoti yāva satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ. |
In the same way, friends, a certain individual here is gentle, very gentle, humble, very humble, calm, very calm, as long as he dwells in dependence on the Teacher or some other respected companion in the holy life. |
Yato ca kho so vapakassateva satthārā, vapakassati garuṭṭhāniyehi sabrahmacārīhi, so saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. |
But when he separates from the Teacher, separates from respected companions in the holy life, he lives associated with bhikkhus, bhikkhunīs, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. |
Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. |
As he lives associated, familiar, exposed, devoted to talk, lust subverts his mind. |
So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati. |
With his mind subverted by lust, he gives up the training and returns to the lower life. |
Idha panāvuso, ekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. |
But here, friends, a certain individual, quite secluded from sensual pleasures… and so on… enters and dwells in the first jhāna. |
So ‘lābhimhi paṭhamassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… |
Thinking, ‘I am an obtainer of the first jhāna,’ he lives associated with bhikkhus… and so on… |
sikkhaṁ paccakkhāya hīnāyāvattati. |
he gives up the training and returns to the lower life. |
Seyyathāpi, āvuso, cātumahāpathe thullaphusitako devo vassanto rajaṁ antaradhāpeyya, cikkhallaṁ pātukareyya. |
Just as, friends, when a heavy shower falls on a crossroads, it makes the dust disappear and creates mud. |
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ cātumahāpathe punadeva rajo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? |
If someone, friends, were to say: ‘Dust will never again appear on that crossroads,’ would he, friends, be speaking correctly?” |
“No hidaṁ, āvuso”. |
“Certainly not, friend.” |
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ cātumahāpathe manussā vā atikkameyyuṁ, gopasū vā atikkameyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva rajo pātubhaveyyāti. |
“It is possible, friends, that on that crossroads people might pass by, or cattle and sheep might pass by, or wind and sun might dry up the moisture, and then dust might appear again. |
Evamevaṁ kho, āvuso, idhekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. |
In the same way, friends, a certain individual here, quite secluded from sensual pleasures… and so on… enters and dwells in the first jhāna. |
So ‘lābhimhi paṭhamassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… |
Thinking, ‘I am an obtainer of the first jhāna,’ he lives associated with bhikkhus… and so on… |
sikkhaṁ paccakkhāya hīnāyāvattati. |
he gives up the training and returns to the lower life. |
Idha panāvuso, ekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. |
But here, friends, a certain individual, with the stilling of thought and examination… and so on… enters and dwells in the second jhāna. |
So ‘lābhimhi dutiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… |
Thinking, ‘I am an obtainer of the second jhāna,’ he lives associated with bhikkhus… and so on… |
sikkhaṁ paccakkhāya hīnāyāvattati. |
he gives up the training and returns to the lower life. |
Seyyathāpi, āvuso, gāmassa vā nigamassa vā avidūre mahantaṁ taḷākaṁ. |
Just as, friends, not far from a village or town, there is a large pond. |
Tattha thullaphusitako devo vuṭṭho sippisambukampi sakkharakaṭhalampi antaradhāpeyya. |
There a heavy shower has fallen and made the shells and snails, the gravel and pebbles disappear. |
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ taḷāke punadeva sippisambukā vā sakkharakaṭhalā vā pātubhavissantī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? |
If someone, friends, were to say: ‘Shells and snails, or gravel and pebbles will never again appear in that pond,’ would he, friends, be speaking correctly?” |
“No hidaṁ, āvuso”. |
“Certainly not, friend.” |
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ amusmiṁ taḷāke manussā vā piveyyuṁ, gopasū vā piveyyuṁ, vātātapo vā snehagataṁ pariyādiyeyya, atha punadeva sippisambukāpi sakkharakaṭhalāpi pātubhaveyyunti. |
“It is possible, friends, that in that pond people might drink, or cattle and sheep might drink, or wind and sun might dry up the moisture, and then shells and snails, and gravel and pebbles might appear again. |
Evamevaṁ kho, āvuso, idhekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. |
In the same way, friends, a certain individual here, with the stilling of thought and examination… and so on… enters and dwells in the second jhāna. |
So ‘lābhimhi dutiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… |
Thinking, ‘I am an obtainer of the second jhāna,’ he lives associated with bhikkhus… and so on… |
sikkhaṁ paccakkhāya hīnāyāvattati. |
he gives up the training and returns to the lower life. |
Idha panāvuso, ekacco puggalo pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. |
But here, friends, a certain individual, with the fading away of rapture… and so on… enters and dwells in the third jhāna. |
So ‘lābhimhi tatiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… |
Thinking, ‘I am an obtainer of the third jhāna,’ he lives associated with bhikkhus… and so on… |
sikkhaṁ paccakkhāya hīnāyāvattati. |
he gives up the training and returns to the lower life. |
Seyyathāpi, āvuso, purisaṁ paṇītabhojanaṁ bhuttāviṁ ābhidosikaṁ bhojanaṁ nacchādeyya. |
Just as, friends, a man who has eaten a fine meal would not be satisfied by a subsequent meal that is inferior. |
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amuṁ purisaṁ punadeva bhojanaṁ chādessatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? |
If someone, friends, were to say: ‘Food will never again satisfy that man,’ would he, friends, be speaking correctly?” |
“No hidaṁ, āvuso”. |
“Certainly not, friend.” |
“Ṭhānañhetaṁ, āvuso, vijjati, amuṁ purisaṁ paṇītabhojanaṁ bhuttāviṁ yāvassa sā ojā kāye ṭhassati tāva na aññaṁ bhojanaṁ chādessati. |
“It is possible, friends, that for that man who has eaten a fine meal, as long as its nutriment remains in his body, no other food will satisfy him. |
Yato ca khvassa sā ojā antaradhāyissati, atha punadeva taṁ bhojanaṁ chādeyyāti. |
But when that nutriment has disappeared, then food might satisfy him again. |
Evamevaṁ kho, āvuso, idhekacco puggalo pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. |
In the same way, friends, a certain individual here, with the fading away of rapture… and so on… enters and dwells in the third jhāna. |
So ‘lābhimhi tatiyassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… |
Thinking, ‘I am an obtainer of the third jhāna,’ he lives associated with bhikkhus… and so on… |
sikkhaṁ paccakkhāya hīnāyāvattati. |
he gives up the training and returns to the lower life. |
Idha, panāvuso, ekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. |
But here, friends, a certain individual, with the abandoning of pleasure and pain… and so on… enters and dwells in the fourth jhāna. |
So ‘lābhimhi catutthassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… |
Thinking, ‘I am an obtainer of the fourth jhāna,’ he lives associated with bhikkhus… and so on… |
sikkhaṁ paccakkhāya hīnāyāvattati. |
he gives up the training and returns to the lower life. |
Seyyathāpi, āvuso, pabbatasaṅkhepe udakarahado nivāto vigataūmiko. |
Just as, friends, in a mountain cleft there is a pool of water, sheltered from the wind, without waves. |
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ udakarahade punadeva ūmi pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? |
If someone, friends, were to say: ‘Waves will never again appear in that pool of water,’ would he, friends, be speaking correctly?” |
“No hidaṁ, āvuso”. |
“Certainly not, friend.” |
“Ṭhānañhetaṁ, āvuso, vijjati, yā puratthimāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyya. Yā pacchimāya disāya āgaccheyya …pe… yā uttarāya disāya āgaccheyya … yā dakkhiṇāya disāya āgaccheyya bhusā vātavuṭṭhi. Sā tasmiṁ udakarahade ūmiṁ janeyyāti. |
“It is possible, friends, that a fierce storm and rain might come from the east. It would generate waves in that pool of water. Or if it came from the west… and so on… or from the north… or from the south, a fierce storm and rain. It would generate waves in that pool of water. |
Evamevaṁ kho, āvuso, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. |
In the same way, friends, a certain individual here, with the abandoning of pleasure and pain… and so on… enters and dwells in the fourth jhāna. |
So ‘lābhimhi catutthassa jhānassā’ti saṁsaṭṭho viharati bhikkhūhi …pe… |
Thinking, ‘I am an obtainer of the fourth jhāna,’ he lives associated with bhikkhus… and so on… |
sikkhaṁ paccakkhāya hīnāyāvattati. |
he gives up the training and returns to the lower life. |
Idha, panāvuso, ekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. |
But here, friends, a certain individual, by not attending to any signs, enters and dwells in the signless concentration of mind. |
So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. |
Thinking, ‘I am an obtainer of the signless concentration of mind,’ he lives associated with bhikkhus, bhikkhunīs, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. |
Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. |
As he lives associated, familiar, exposed, devoted to talk, lust subverts his mind. |
So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati. |
With his mind subverted by lust, he gives up the training and returns to the lower life. |
Seyyathāpi, āvuso, rājā vā rājamahāmatto vā caturaṅginiyā senāya addhānamaggappaṭipanno aññatarasmiṁ vanasaṇḍe ekarattiṁ vāsaṁ upagaccheyya. |
Just as, friends, a king or a royal minister, traveling along a highway with a fourfold army, might take up lodging for one night in a certain forest grove. |
Tatra hatthisaddena assasaddena rathasaddena pattisaddena bheripaṇavasaṅkhatiṇavaninnādasaddena cīrikasaddo antaradhāyeyya. |
There, with the sound of elephants, the sound of horses, the sound of chariots, the sound of infantry, the sound of drums, cymbals, conches, and gongs, the sound of crickets would disappear. |
Yo nu kho, āvuso, evaṁ vadeyya: ‘na dāni amusmiṁ vanasaṇḍe punadeva cīrikasaddo pātubhavissatī’ti, sammā nu kho so, āvuso, vadamāno vadeyyā”ti? |
If someone, friends, were to say: ‘The sound of crickets will never again appear in that forest grove,’ would he, friends, be speaking correctly?” |
“No hidaṁ, āvuso”. |
“Certainly not, friend.” |
“Ṭhānañhetaṁ, āvuso, vijjati, yaṁ so rājā vā rājamahāmatto vā tamhā vanasaṇḍā pakkameyya, atha punadeva cīrikasaddo pātubhaveyyāti. |
“It is possible, friends, that when that king or royal minister departs from that forest grove, then the sound of crickets might appear again. |
Evamevaṁ kho, āvuso, idhekacco puggalo sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. |
In the same way, friends, a certain individual here, by not attending to any signs, enters and dwells in the signless concentration of mind. |
So ‘lābhimhi animittassa cetosamādhissā’ti saṁsaṭṭho viharati bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi raññā rājamahāmattehi titthiyehi titthiyasāvakehi. |
Thinking, ‘I am an obtainer of the signless concentration of mind,’ he lives associated with bhikkhus, bhikkhunīs, male lay followers, female lay followers, kings, royal ministers, sectarians, and disciples of sectarians. |
Tassa saṁsaṭṭhassa vissatthassa pākatassa bhassamanuyuttassa viharato rāgo cittaṁ anuddhaṁseti. |
As he lives associated, familiar, exposed, devoted to talk, lust subverts his mind. |
So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattatī”ti. |
With his mind subverted by lust, he gives up the training and returns to the lower life.” |
Atha kho āyasmā citto hatthisāriputto aparena samayena sikkhaṁ paccakkhāya hīnāyāvattati. |
Then the Venerable Citta Hatthisāriputta, on a later occasion, gave up the training and returned to the lower life. |
Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yenāyasmā mahākoṭṭhiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ: |
Then the friends of Citta Hatthisāriputta approached the Venerable Mahākoṭṭhika and, on arrival, said this to him: |
“kiṁ nu kho āyasmatā mahākoṭṭhikena citto hatthisāriputto cetasā ceto paricca vidito: |
“Did the Venerable Mahākoṭṭhika know Citta Hatthisāriputta by encompassing his mind with his own mind, thus: |
‘imāsañca imāsañca vihārasamāpattīnaṁ citto hatthisāriputto lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’ti; |
‘Citta Hatthisāriputta is an obtainer of these and these meditative attainments, and yet he will give up the training and return to the lower life’; |
udāhu devatā etamatthaṁ ārocesuṁ: |
or did devas inform you of this matter: |
‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’”ti? |
‘Venerable sir, Citta Hatthisāriputta is an obtainer of these and these meditative attainments, and yet he will give up the training and return to the lower life’?” |
“Cetasā ceto paricca vidito me, āvuso: |
“By encompassing his mind with my own mind, friends, it was known to me: |
‘citto hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’ti. |
‘Citta Hatthisāriputta is an obtainer of these and these meditative attainments, and yet he will give up the training and return to the lower life.’ |
Devatāpi me etamatthaṁ ārocesuṁ: |
And devas also informed me of this matter: |
‘citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattissatī’”ti. |
‘Venerable sir, Citta Hatthisāriputta is an obtainer of these and these meditative attainments, and yet he will give up the training and return to the lower life.’” |
Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: |
Then the friends of Citta Hatthisāriputta approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, those bhikkhus said to the Blessed One: |
“citto, bhante, hatthisāriputto imāsañca imāsañca vihārasamāpattīnaṁ lābhī, atha ca pana sikkhaṁ paccakkhāya hīnāyāvattatī”ti. |
“Venerable sir, Citta Hatthisāriputta is an obtainer of these and these meditative attainments, and yet he has given up the training and returned to the lower life.” |
“Na, bhikkhave, citto ciraṁ sarissati nekkhammassā”ti. |
“Bhikkhus, Citta will not long remember renunciation.” |
Atha kho citto hatthisāriputto nacirasseva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. |
Then Citta Hatthisāriputta, not long after, shaved off his hair and beard, put on the saffron robes, and went forth from the household life into homelessness. |
Atha kho āyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. |
Then the Venerable Citta Hatthisāriputta, dwelling alone, withdrawn, diligent, ardent, and resolute, in no long time—for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed culmination—realized for himself with direct knowledge, in this very life, the culmination of the holy life, and having entered upon it, he dwelled in it. |
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. |
He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” |
Aññataro ca panāyasmā citto hatthisāriputto arahataṁ ahosīti. |
And the Venerable Citta Hatthisāriputta became one of the arahants. |
Chaṭṭhaṁ. |
Sixth. |
61 - AN6.61 Majjhesutta |
61 - AN6.61 The Middle |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. |
On one occasion the Blessed One was dwelling at Benares in the Deer Park at Isipatana. |
Tena kho pana samayena sambahulānaṁ therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: |
At that time, many elder bhikkhus, after their meal, on returning from their almsround, were sitting together assembled in the assembly hall, and this topic of conversation arose among them: |
“vuttamidaṁ, āvuso, bhagavatā pārāyane metteyyapañhe: |
“Friends, this was said by the Blessed One in the Pārāyana, in Metteyya’s Questions: |
‘Yo ubhonte viditvāna, |
‘One who, having known both ends, |
majjhe mantā na lippati; |
Is not smeared by the middle, by wisdom; |
Taṁ brūmi mahāpurisoti, |
Him I call a great person, |
sodha sibbinimaccagā’”ti. |
He has overcome the seamstress here.’” |
“Katamo nu kho, āvuso, eko anto, katamo dutiyo anto, kiṁ majjhe, kā sibbinī”ti? |
“What, friends, is the one end, what is the second end, what is the middle, and what is the seamstress?” |
Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca: |
When this was said, a certain bhikkhu said this to the elder bhikkhus: |
“phasso kho, āvuso, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; |
“Contact, friends, is one end; the origin of contact is the second end; the cessation of contact is the middle; craving is the seamstress; |
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. |
for craving sews him to this and that state of existence. |
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. |
To this extent, friends, a bhikkhu directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he makes an end of suffering in this very life.” |
Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca: |
When this was said, another bhikkhu said this to the elder bhikkhus: |
“atītaṁ kho, āvuso, eko anto, anāgataṁ dutiyo anto, paccuppannaṁ majjhe, taṇhā sibbinī; |
“The past, friends, is one end; the future is the second end; the present is the middle; craving is the seamstress; |
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. |
for craving sews him to this and that state of existence. |
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. |
To this extent, friends, a bhikkhu directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he makes an end of suffering in this very life.” |
Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca: |
When this was said, another bhikkhu said this to the elder bhikkhus: |
“sukhā, āvuso, vedanā eko anto, dukkhā vedanā dutiyo anto, adukkhamasukhā vedanā majjhe, taṇhā sibbinī; |
“Pleasant feeling, friends, is one end; painful feeling is the second end; neither-painful-nor-pleasant feeling is the middle; craving is the seamstress; |
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. |
for craving sews him to this and that state of existence. |
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. |
To this extent, friends, a bhikkhu directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he makes an end of suffering in this very life.” |
Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca: |
When this was said, another bhikkhu said this to the elder bhikkhus: |
“nāmaṁ kho, āvuso, eko anto, rūpaṁ dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī; |
“Name, friends, is one end; form is the second end; consciousness is the middle; craving is the seamstress; |
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. |
for craving sews him to this and that state of existence. |
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. |
To this extent, friends, a bhikkhu directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he makes an end of suffering in this very life.” |
Evaṁ vutte aññataro bhikkhu there bhikkhū etadavoca: |
When this was said, another bhikkhu said this to the elder bhikkhus: |
“cha kho, āvuso, ajjhattikāni āyatanāni eko anto, cha bāhirāni āyatanāni dutiyo anto, viññāṇaṁ majjhe, taṇhā sibbinī; |
“The six internal sense bases, friends, are one end; the six external sense bases are the second end; consciousness is the middle; craving is the seamstress; |
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. |
for craving sews him to this and that state of existence. |
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. |
To this extent, friends, a bhikkhu directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he makes an end of suffering in this very life.” |
Evaṁ vutte aññataro bhikkhu there bhikkhū etadavoca: |
When this was said, another bhikkhu said this to the elder bhikkhus: |
“sakkāyo kho, āvuso, eko anto, sakkāyasamudayo dutiyo anto, sakkāyanirodho majjhe, taṇhā sibbinī; |
“Identity, friends, is one end; the origin of identity is the second end; the cessation of identity is the middle; craving is the seamstress; |
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. |
for craving sews him to this and that state of existence. |
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. |
To this extent, friends, a bhikkhu directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he makes an end of suffering in this very life.” |
Evaṁ vutte, aññataro bhikkhu there bhikkhū etadavoca: |
When this was said, another bhikkhu said this to the elder bhikkhus: |
“byākataṁ kho, āvuso, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. |
“Friends, we have all spoken according to our own understanding. |
Āyāmāvuso, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāma. |
Come, friends, let us go to the Blessed One and, on arrival, report this matter to the Blessed One. |
Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti. |
As the Blessed One explains it to us, so we will bear it in mind.” |
“Evamāvuso”ti kho therā bhikkhū tassa bhikkhuno paccassosuṁ. |
“Yes, friend,” the elder bhikkhus replied to that bhikkhu. |
Atha kho therā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
Then the elder bhikkhus approached the Blessed One, paid homage to him, and sat down to one side. |
Ekamantaṁ nisinnā kho therā bhikkhū yāvatako ahosi sabbeheva saddhiṁ kathāsallāpo, taṁ sabbaṁ bhagavato ārocesuṁ. |
Seated to one side, the elder bhikkhus reported to the Blessed One all the conversation they had had among themselves. |
“Kassa nu kho, bhante, subhāsitan”ti? |
“Whose, venerable sir, was the well-spoken statement?” |
“Sabbesaṁ vo, bhikkhave, subhāsitaṁ pariyāyena, api ca yaṁ mayā sandhāya bhāsitaṁ pārāyane metteyyapañhe: |
“All of your statements, bhikkhus, are well-spoken in a way. However, what I intended when I spoke in the Pārāyana, in Metteyya’s Questions: |
‘Yo ubhonte viditvāna, |
‘One who, having known both ends, |
majjhe mantā na lippati; |
Is not smeared by the middle, by wisdom; |
Taṁ brūmi mahāpurisoti, |
Him I call a great person, |
sodha sibbinimaccagā’ti. |
He has overcome the seamstress here.’ |
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
Listen to that, pay close attention, I will speak.” |
“Evaṁ, bhante”ti kho therā bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” the elder bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“phasso kho, bhikkhave, eko anto, phassasamudayo dutiyo anto, phassanirodho majjhe, taṇhā sibbinī; |
“Contact, bhikkhus, is one end; the origin of contact is the second end; the cessation of contact is the middle; craving is the seamstress; |
taṇhā hi naṁ sibbati tassa tasseva bhavassa abhinibbattiyā. |
for craving sews him to this and that state of existence. |
Ettāvatā kho, bhikkhave, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. |
To this extent, bhikkhus, a bhikkhu directly knows what should be directly known, fully understands what should be fully understood; directly knowing what should be directly known, fully understanding what should be fully understood, he makes an end of suffering in this very life.” |
Sattamaṁ. |
Seventh. |
62 - AN6.62 Purisindriyañāṇasutta |
62 - AN6.62 Knowledge of Others’ Faculties |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena daṇḍakappakaṁ nāma kosalānaṁ nigamo tadavasari. |
On one occasion the Blessed One, while wandering on tour in the Kosalan country with a large Saṅgha of bhikkhus, arrived at a Kosalan market town named Daṇḍakappaka. |
Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. |
Then the Blessed One left the road and sat down on a prepared seat at the foot of a certain tree. |
Te ca bhikkhū daṇḍakappakaṁ pavisiṁsu āvasathaṁ pariyesituṁ. |
And those bhikkhus entered Daṇḍakappaka to seek lodging. |
Atha kho āyasmā ānando sambahulehi bhikkhūhi saddhiṁ yena aciravatī nadī tenupasaṅkami gattāni parisiñcituṁ. |
Then the Venerable Ānanda, together with many bhikkhus, went to the Aciravatī River to bathe his limbs. |
Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. |
Having bathed his limbs in the Aciravatī River and come out, he stood in a single robe, drying his limbs. |
Atha kho aññataro bhikkhu yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: |
Then a certain bhikkhu approached the Venerable Ānanda and, on arrival, said this to him: |
“kiṁ nu kho, āvuso ānanda, sabbaṁ cetaso samannāharitvā nu kho devadatto bhagavatā byākato: |
“Friend Ānanda, was it after considering everything in his mind that Devadatta was declared by the Blessed One thus: |
‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti, udāhu kenacideva pariyāyenāti? |
‘Devadatta is doomed to a state of deprivation, doomed to hell, to remain for the aeon, irremediable,’ or was it in some other way?” |
Evaṁ kho panetaṁ, āvuso, bhagavatā byākatan”ti. |
“This, friend, is indeed how it was declared by the Blessed One.” |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. Seated to one side, the Venerable Ānanda said to the Blessed One: |
“idhāhaṁ, bhante, sambahulehi bhikkhūhi saddhiṁ yena aciravatī nadī tenupasaṅkamiṁ gattāni parisiñcituṁ. |
“Here, venerable sir, together with many bhikkhus, I went to the Aciravatī River to bathe my limbs. |
Aciravatiyā nadiyā gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsiṁ gattāni pubbāpayamāno. |
Having bathed my limbs in the Aciravatī River and come out, I stood in a single robe, drying my limbs. |
Atha kho, bhante, aññataro bhikkhu yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: |
Then, venerable sir, a certain bhikkhu approached me and, on arrival, said this to me: |
‘kiṁ nu kho, āvuso ānanda, sabbaṁ cetaso samannāharitvā nu kho devadatto bhagavatā byākato— |
‘Friend Ānanda, was it after considering everything in his mind that Devadatta was declared by the Blessed One thus: |
āpāyiko devadatto nerayiko kappaṭṭho atekicchoti, udāhu kenacideva pariyāyenā’ti? |
“Devadatta is doomed to a state of deprivation, doomed to hell, to remain for the aeon, irremediable,” or was it in some other way?’ |
Evaṁ vutte, ahaṁ, bhante, taṁ bhikkhuṁ etadavocaṁ: |
When this was said, venerable sir, I said this to that bhikkhu: |
‘evaṁ kho panetaṁ, āvuso, bhagavatā byākatan’”ti. |
‘This, friend, is indeed how it was declared by the Blessed One.’” |
“So vā kho, ānanda, bhikkhu navo bhavissati acirapabbajito, thero vā pana bālo abyatto. |
“That bhikkhu, Ānanda, must be new, recently gone forth, or else an elder but foolish and incompetent. |
Kathañhi nāma yaṁ mayā ekaṁsena byākataṁ tattha dvejjhaṁ āpajjissati. |
How indeed could he be in two minds about what has been unequivocally declared by me? |
Nāhaṁ, ānanda, aññaṁ ekapuggalampi samanupassāmi, yo evaṁ mayā sabbaṁ cetaso samannāharitvā byākato, yathayidaṁ devadatto. |
I do not, Ānanda, see any other single individual who has been declared by me after considering everything in my mind in this way, as Devadatta has. |
Yāvakīvañcāhaṁ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ addasaṁ; |
As long, Ānanda, as I saw even a hair-tip’s measure of white Dhamma in Devadatta, |
neva tāvāhaṁ devadattaṁ byākāsiṁ: |
I did not declare of Devadatta: |
‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. |
‘Devadatta is doomed to a state of deprivation, doomed to hell, to remain for the aeon, irremediable.’ |
Yato ca kho ahaṁ, ānanda, devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ na addasaṁ; |
But when, Ānanda, I did not see even a hair-tip’s measure of white Dhamma in Devadatta, |
athāhaṁ devadattaṁ byākāsiṁ: |
then I declared of Devadatta: |
‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. |
‘Devadatta is doomed to a state of deprivation, doomed to hell, to remain for the aeon, irremediable.’ |
Seyyathāpi, ānanda, gūthakūpo sādhikaporiso pūro gūthassa samatittiko. |
Just as if, Ānanda, there were a cesspool more than a man’s height, full of dung up to the brim. |
Tatra puriso sasīsako nimuggo assa. |
And a man were submerged in it up to his head. |
Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo tamhā gūthakūpā uddharitukāmo. |
And some man should arise, wishing for his welfare, benefit, and security from bondage, wishing to pull him out of that cesspool. |
So taṁ gūthakūpaṁ samantānuparigacchanto neva passeyya tassa purisassa vālaggakoṭinittudanamattampi gūthena amakkhitaṁ, yattha taṁ gahetvā uddhareyya. |
As he went all around that cesspool, he would not see even a hair-tip’s measure of that man unsmeared by dung, by which he could grasp him and pull him out. |
Evamevaṁ kho ahaṁ, ānanda, yato devadattassa vālaggakoṭinittudanamattampi sukkadhammaṁ na addasaṁ; |
In the same way, Ānanda, when I did not see even a hair-tip’s measure of white Dhamma in Devadatta, |
athāhaṁ devadattaṁ byākāsiṁ: |
then I declared of Devadatta: |
‘āpāyiko devadatto nerayiko kappaṭṭho atekiccho’ti. |
‘Devadatta is doomed to a state of deprivation, doomed to hell, to remain for the aeon, irremediable.’ |
Sace tumhe, ānanda, suṇeyyātha tathāgatassa purisindriyañāṇāni vibhajissāmī”ti? |
If you would listen, Ānanda, I will analyze the Tathāgata’s knowledge of others’ faculties.” |
“Etassa, bhagavā, kālo; etassa, sugata, kālo |
“This is the time, Blessed One; this is the time, Fortunate One, |
yaṁ bhagavā purisindriyañāṇāni vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti. |
for the Blessed One to analyze the knowledge of others’ faculties. Having heard it from the Blessed One, the bhikkhus will bear it in mind.” |
“Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. |
“Well then, Ānanda, listen, pay close attention; I will speak.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the Venerable Ānanda replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Idhāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: |
“Here, Ānanda, I know a certain individual by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘This individual has existing wholesome dhammas and also unwholesome dhammas.’ |
Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: |
Later, I know him by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. |
‘This individual’s wholesome dhammas have disappeared, and unwholesome dhammas are present. |
Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tamhā tassa kusalā kusalaṁ pātubhavissati. |
But his wholesome root is unsevered; from that wholesome root, wholesome dhammas will arise for him. |
Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. |
Thus this individual will in the future be one of non-decline.’ |
Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni sukhette suparikammakatāya bhūmiyā nikkhittāni. |
Just as if, Ānanda, seeds that are unbroken, unrotten, undamaged by wind and sun, fertile, well-preserved, were sown in a good field, in well-prepared soil. |
Jāneyyāsi tvaṁ, ānanda, imāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? |
Would you know, Ānanda, that these seeds will grow, mature, and flourish?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: |
“In the same way, Ānanda, here I know a certain individual by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘This individual has existing wholesome dhammas and also unwholesome dhammas.’ |
Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: |
Later, I know him by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. |
‘This individual’s wholesome dhammas have disappeared, and unwholesome dhammas are present. |
Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tamhā tassa kusalā kusalaṁ pātubhavissati. |
But his wholesome root is unsevered; from that wholesome root, wholesome dhammas will arise for him. |
Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. |
Thus this individual will in the future be one of non-decline.’ |
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. |
In this way too, Ānanda, an individual person is known to the Tathāgata by encompassing his mind with his own mind. |
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. |
In this way too, Ānanda, the Tathāgata’s knowledge of others’ faculties is known by encompassing their minds with his own mind. |
Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti. |
In this way too, Ānanda, the future arising of dhammas is known to the Tathāgata by encompassing minds with his own mind. |
Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: |
But here, Ānanda, I know a certain individual by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘This individual has existing wholesome dhammas and also unwholesome dhammas.’ |
Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: |
Later, I know him by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. |
‘This individual’s unwholesome dhammas have disappeared, and wholesome dhammas are present. |
Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tamhā tassa akusalā akusalaṁ pātubhavissati. |
But his unwholesome root is unsevered; from that unwholesome root, unwholesome dhammas will arise for him. |
Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. |
Thus this individual will in the future be one of decline.’ |
Seyyathāpi, ānanda, bījāni akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni puthusilāya nikkhittāni. |
Just as if, Ānanda, seeds that are unbroken, unrotten, undamaged by wind and sun, fertile, well-preserved, were sown on a flat rock. |
Jāneyyāsi tvaṁ, ānanda, nayimāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? |
Would you know, Ānanda, that these seeds will not grow, mature, or flourish?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: |
“In the same way, Ānanda, here I know a certain individual by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘This individual has existing wholesome dhammas and also unwholesome dhammas.’ |
Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: |
Later, I know him by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. |
‘This individual’s unwholesome dhammas have disappeared, and wholesome dhammas are present. |
Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tamhā tassa akusalā akusalaṁ pātubhavissati. |
But his unwholesome root is unsevered; from that unwholesome root, unwholesome dhammas will arise for him. |
Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. |
Thus this individual will in the future be one of decline.’ |
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. |
In this way too, Ānanda, an individual person is known to the Tathāgata by encompassing his mind with his own mind. |
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. |
In this way too, Ānanda, the Tathāgata’s knowledge of others’ faculties is known by encompassing their minds with his own mind. |
Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti. |
In this way too, Ānanda, the future arising of dhammas is known to the Tathāgata by encompassing minds with his own mind. |
Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: |
But here, Ānanda, I know a certain individual by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘This individual has existing wholesome dhammas and also unwholesome dhammas.’ |
Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: |
Later, I know him by encompassing his mind with my own mind thus: |
‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṁ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatī’ti. |
‘This individual does not have even a hair-tip’s measure of white Dhamma; this individual is endowed with entirely black, unwholesome dhammas; with the breakup of the body, after death, he will be reborn in a state of deprivation, a bad destination, a lower realm, in hell.’ |
Seyyathāpi, ānanda, bījāni khaṇḍāni pūtīni vātātapahatāni sukhette suparikammakatāya bhūmiyā nikkhittāni. |
Just as if, Ānanda, seeds that are broken, rotten, damaged by wind and sun, were sown in a good field, in well-prepared soil. |
Jāneyyāsi tvaṁ, ānanda, nayimāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? |
Would you know, Ānanda, that these seeds will not grow, mature, or flourish?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: |
“In the same way, Ānanda, here I know a certain individual by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘This individual has existing wholesome dhammas and also unwholesome dhammas.’ |
Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: |
Later, I know him by encompassing his mind with my own mind thus: |
‘natthi imassa puggalassa vālaggakoṭinittudanamattopi sukko dhammo, samannāgatoyaṁ puggalo ekantakāḷakehi akusalehi dhammehi, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatī’ti. |
‘This individual does not have even a hair-tip’s measure of white Dhamma; this individual is endowed with entirely black, unwholesome dhammas; with the breakup of the body, after death, he will be reborn in a state of deprivation, a bad destination, a lower realm, in hell.’ |
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. |
In this way too, Ānanda, an individual person is known to the Tathāgata by encompassing his mind with his own mind. |
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. |
In this way too, Ānanda, the Tathāgata’s knowledge of others’ faculties is known by encompassing their minds with his own mind. |
Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hotī”ti. |
In this way too, Ānanda, the future arising of dhammas is known to the Tathāgata by encompassing minds with his own mind.” |
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: |
When this was said, the Venerable Ānanda said to the Blessed One: |
“sakkā nu kho, bhante, imesaṁ tiṇṇaṁ puggalānaṁ aparepi tayo puggalā sappaṭibhāgā paññāpetun”ti? |
“Is it possible, venerable sir, to declare three other individuals corresponding to these three individuals?” |
“Sakkā, ānandā”ti bhagavā avoca: |
“It is possible, Ānanda,” the Blessed One said: |
“idhāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: |
“Here, Ānanda, I know a certain individual by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘This individual has existing wholesome dhammas and also unwholesome dhammas.’ |
Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: |
Later, I know him by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. |
‘This individual’s wholesome dhammas have disappeared, and unwholesome dhammas are present. |
Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. |
And his wholesome root, though unsevered, is completely uprooted. |
Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. |
Thus this individual will in the future be one of decline.’ |
Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni puthusilāya nikkhittāni. |
Just as if, Ānanda, burning, blazing, glowing embers were placed on a flat rock. |
Jāneyyāsi tvaṁ, ānanda, nayimāni aṅgārāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? |
Would you know, Ānanda, that these embers will not grow, mature, or flourish?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Seyyathāpi vā pana, ānanda, sāyanhasamayaṁ sūriye ogacchante, jāneyyāsi tvaṁ, ānanda, āloko antaradhāyissati andhakāro pātubhavissatī”ti? |
“Or just as, Ānanda, in the evening when the sun is setting, would you know, Ānanda, that the light will disappear and darkness will appear?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Seyyathāpi vā, panānanda, abhido addharattaṁ bhattakālasamaye, jāneyyāsi tvaṁ, ānanda, āloko antarahito andhakāro pātubhūto”ti? |
“Or just as, Ānanda, in the middle of the night, at mealtime, would you know, Ānanda, that the light has disappeared and darkness has appeared?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: |
“In the same way, Ānanda, here I know a certain individual by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘This individual has existing wholesome dhammas and also unwholesome dhammas.’ |
Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: |
Later, I know him by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa kusalā dhammā antarahitā, akusalā dhammā sammukhībhūtā. |
‘This individual’s wholesome dhammas have disappeared, and unwholesome dhammas are present. |
Atthi ca khvassa kusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. |
And his wholesome root, though unsevered, is completely uprooted. |
Evamayaṁ puggalo āyatiṁ parihānadhammo bhavissatī’ti. |
Thus this individual will in the future be one of decline.’ |
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. |
In this way too, Ānanda, an individual person is known to the Tathāgata by encompassing his mind with his own mind. |
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. |
In this way too, Ānanda, the Tathāgata’s knowledge of others’ faculties is known by encompassing their minds with his own mind. |
Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti. |
In this way too, Ānanda, the future arising of dhammas is known to the Tathāgata by encompassing minds with his own mind. |
Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: |
But here, Ānanda, I know a certain individual by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘This individual has existing wholesome dhammas and also unwholesome dhammas.’ |
Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: |
Later, I know him by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. |
‘This individual’s unwholesome dhammas have disappeared, and wholesome dhammas are present. |
Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. |
And his unwholesome root, though unsevered, is completely uprooted. |
Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. |
Thus this individual will in the future be one of non-decline.’ |
Seyyathāpi, ānanda, aṅgārāni ādittāni sampajjalitāni sajotibhūtāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. |
Just as if, Ānanda, burning, blazing, glowing embers were placed on a heap of dry grass or a heap of dry wood. |
Jāneyyāsi tvaṁ, ānanda, imāni aṅgārāni vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? |
Would you know, Ānanda, that these embers will grow, mature, and flourish?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Seyyathāpi vā panānanda, rattiyā paccūsasamayaṁ sūriye uggacchante, jāneyyāsi tvaṁ, ānanda, andhakāro antaradhāyissati, āloko pātubhavissatī”ti? |
“Or just as, Ānanda, at dawn when the sun is rising, would you know, Ānanda, that darkness will disappear and light will appear?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Seyyathāpi vā panānanda, abhido majjhanhike bhattakālasamaye, jāneyyāsi tvaṁ, ānanda, andhakāro antarahito āloko pātubhūto”ti? |
“Or just as, Ānanda, at midday, at mealtime, would you know, Ānanda, that darkness has disappeared and light has appeared?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: |
“In the same way, Ānanda, here I know a certain individual by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘This individual has existing wholesome dhammas and also unwholesome dhammas.’ |
Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: |
Later, I know him by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa akusalā dhammā antarahitā, kusalā dhammā sammukhībhūtā. |
‘This individual’s unwholesome dhammas have disappeared, and wholesome dhammas are present. |
Atthi ca khvassa akusalamūlaṁ asamucchinnaṁ, tampi sabbena sabbaṁ samugghātaṁ gacchati. |
And his unwholesome root, though unsevered, is completely uprooted. |
Evamayaṁ puggalo āyatiṁ aparihānadhammo bhavissatī’ti. |
Thus this individual will in the future be one of non-decline.’ |
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. |
In this way too, Ānanda, an individual person is known to the Tathāgata by encompassing his mind with his own mind. |
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. |
In this way too, Ānanda, the Tathāgata’s knowledge of others’ faculties is known by encompassing their minds with his own mind. |
Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti. |
In this way too, Ānanda, the future arising of dhammas is known to the Tathāgata by encompassing minds with his own mind. |
Idha panāhaṁ, ānanda, ekaccaṁ puggalaṁ cetasā ceto paricca pajānāmi: |
But here, Ānanda, I know a certain individual by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘This individual has existing wholesome dhammas and also unwholesome dhammas.’ |
Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: |
Later, I know him by encompassing his mind with my own mind thus: |
‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṁ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. |
‘This individual does not have even a hair-tip’s measure of unwholesome Dhamma; this individual is endowed with entirely white, blameless dhammas; he will attain final Nibbāna in this very life.’ |
Seyyathāpi, ānanda, aṅgārāni sītāni nibbutāni sukkhe tiṇapuñje vā kaṭṭhapuñje vā nikkhittāni. |
Just as if, Ānanda, cold, extinguished embers were placed on a heap of dry grass or a heap of dry wood. |
Jāneyyāsi tvaṁ, ānanda, nayimāni aṅgārāni vuḍḍhiṁ virūḷhiṁ vepullaṁ āpajjissantī”ti? |
Would you know, Ānanda, that these embers will not grow, mature, or flourish?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Evamevaṁ kho ahaṁ, ānanda, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: |
“In the same way, Ānanda, here I know a certain individual by encompassing his mind with my own mind thus: |
‘imassa kho puggalassa vijjamānā kusalāpi dhammā akusalāpi dhammā’ti. |
‘This individual has existing wholesome dhammas and also unwholesome dhammas.’ |
Tamenaṁ aparena samayena evaṁ cetasā ceto paricca pajānāmi: |
Later, I know him by encompassing his mind with my own mind thus: |
‘natthi imassa puggalassa vālaggakoṭinittudanamattopi akusalo dhammo, samannāgatoyaṁ puggalo ekantasukkehi anavajjehi dhammehi, diṭṭheva dhamme parinibbāyissatī’ti. |
‘This individual does not have even a hair-tip’s measure of unwholesome Dhamma; this individual is endowed with entirely white, blameless dhammas; he will attain final Nibbāna in this very life.’ |
Evampi kho, ānanda, tathāgatassa purisapuggalo cetasā ceto paricca vidito hoti. |
In this way too, Ānanda, an individual person is known to the Tathāgata by encompassing his mind with his own mind. |
Evampi kho, ānanda, tathāgatassa purisindriyañāṇaṁ cetasā ceto paricca viditaṁ hoti. |
In this way too, Ānanda, the Tathāgata’s knowledge of others’ faculties is known by encompassing their minds with his own mind. |
Evampi kho, ānanda, tathāgatassa āyatiṁ dhammasamuppādo cetasā ceto paricca vidito hoti. |
In this way too, Ānanda, the future arising of dhammas is known to the Tathāgata by encompassing minds with his own mind. |
Tatrānanda, ye te purimā tayo puggalā tesaṁ tiṇṇaṁ puggalānaṁ eko aparihānadhammo, eko parihānadhammo, eko āpāyiko nerayiko. |
Therein, Ānanda, of those first three individuals, one is of a nature not to decline, one is of a nature to decline, and one is doomed to a state of deprivation, to hell. |
Tatrānanda, yeme pacchimā tayo puggalā imesaṁ tiṇṇaṁ puggalānaṁ eko parihānadhammo, eko aparihānadhammo, eko parinibbānadhammo”ti. |
Therein, Ānanda, of these latter three individuals, one is of a nature to decline, one is of a nature not to decline, and one is of a nature to attain final Nibbāna.” |
Aṭṭhamaṁ. |
Eighth. |
63 - AN6.63 Nibbedhikasutta |
63 - AN6.63 The Penetrative Discourse |
“Nibbedhikapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. |
“I will teach you, bhikkhus, a Dhamma discourse that is a penetrative discourse. |
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
Listen to that, pay close attention, I will speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo? |
“And what, bhikkhus, is that penetrative Dhamma discourse? |
Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā. |
Sensual pleasures, bhikkhus, are to be understood; the cause and origin of sensual pleasures is to be understood; the diversity of sensual pleasures is to be understood; the result of sensual pleasures is to be understood; the cessation of sensual pleasures is to be understood; the path leading to the cessation of sensual pleasures is to be understood. |
Vedanā, bhikkhave, veditabbā, vedanānaṁ nidānasambhavo veditabbo, vedanānaṁ vemattatā veditabbā, vedanānaṁ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā. |
Feelings, bhikkhus, are to be understood; the cause and origin of feelings is to be understood; the diversity of feelings is to be understood; the result of feelings is to be understood; the cessation of feelings is to be understood; the path leading to the cessation of feelings is to be understood. |
Saññā, bhikkhave, veditabbā, saññānaṁ nidānasambhavo veditabbo, saññānaṁ vemattatā veditabbā, saññānaṁ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā. |
Perceptions, bhikkhus, are to be understood; the cause and origin of perceptions is to be understood; the diversity of perceptions is to be understood; the result of perceptions is to be understood; the cessation of perceptions is to be understood; the path leading to the cessation of perceptions is to be understood. |
Āsavā, bhikkhave, veditabbā, āsavānaṁ nidānasambhavo veditabbo, āsavānaṁ vemattatā veditabbā, āsavānaṁ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā. |
Taints, bhikkhus, are to be understood; the cause and origin of taints is to be understood; the diversity of taints is to be understood; the result of taints is to be understood; the cessation of taints is to be understood; the path leading to the cessation of taints is to be understood. |
Kammaṁ, bhikkhave, veditabbaṁ, kammānaṁ nidānasambhavo veditabbo, kammānaṁ vemattatā veditabbā, kammānaṁ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā. |
Kamma, bhikkhus, is to be understood; the cause and origin of kamma is to be understood; the diversity of kamma is to be understood; the result of kamma is to be understood; the cessation of kamma is to be understood; the path leading to the cessation of kamma is to be understood. |
Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā. |
Suffering, bhikkhus, is to be understood; the cause and origin of suffering is to be understood; the diversity of suffering is to be understood; the result of suffering is to be understood; the cessation of suffering is to be understood; the path leading to the cessation of suffering is to be understood. |
‘Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā’ti, iti kho panetaṁ vuttaṁ. |
‘Sensual pleasures, bhikkhus, are to be understood; the cause and origin of sensual pleasures is to be understood; the diversity of sensual pleasures is to be understood; the result of sensual pleasures is to be understood; the cessation of sensual pleasures is to be understood; the path leading to the cessation of sensual pleasures is to be understood,’ so it was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Pañcime, bhikkhave, kāmaguṇā— |
There are, bhikkhus, these five strands of sensual pleasure— |
cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, |
forms cognizable by the eye that are wished for, desired, agreeable, likable, connected with sensual desire, and enticing; |
sotaviññeyyā saddā … |
sounds cognizable by the ear… |
ghānaviññeyyā gandhā … |
odors cognizable by the nose… |
jivhāviññeyyā rasā … |
flavors cognizable by the tongue… |
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. |
tangibles cognizable by the body that are wished for, desired, agreeable, likable, connected with sensual desire, and enticing. |
Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete ariyassa vinaye vuccanti— |
But, bhikkhus, these are not sensual pleasures; in the Noble One’s discipline they are called strands of sensual pleasure— |
Saṅkapparāgo purisassa kāmo, |
Resolve-lust is a man’s sensual pleasure, |
Nete kāmā yāni citrāni loke; |
Not these varied pretty things in the world; |
Saṅkapparāgo purisassa kāmo, |
Resolve-lust is a man’s sensual pleasure, |
Tiṭṭhanti citrāni tatheva loke; |
The varied pretty things remain as they are in the world; |
Athettha dhīrā vinayanti chandanti. |
But the wise here restrain their desire. |
Katamo ca, bhikkhave, kāmānaṁ nidānasambhavo? |
And what, bhikkhus, is the cause and origin of sensual pleasures? |
Phasso, bhikkhave, kāmānaṁ nidānasambhavo. |
Contact, bhikkhus, is the cause and origin of sensual pleasures. |
Katamā ca, bhikkhave, kāmānaṁ vemattatā? |
And what, bhikkhus, is the diversity of sensual pleasures? |
Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu. |
Sensual pleasure in forms, bhikkhus, is different; sensual pleasure in sounds is different; sensual pleasure in odors is different; sensual pleasure in tastes is different; sensual pleasure in tangibles is different. |
Ayaṁ vuccati, bhikkhave, kāmānaṁ vemattatā. |
This, bhikkhus, is called the diversity of sensual pleasures. |
Katamo ca, bhikkhave, kāmānaṁ vipāko? |
And what, bhikkhus, is the result of sensual pleasures? |
Yaṁ kho, bhikkhave, kāmayamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, kāmānaṁ vipāko. |
When, bhikkhus, one desires, one thereby generates a corresponding state of existence, whether meritorious or demeritorious. This, bhikkhus, is called the result of sensual pleasures. |
Katamo ca, bhikkhave, kāmanirodho? |
And what, bhikkhus, is the cessation of sensual pleasures? |
Phassanirodho, bhikkhave, kāmanirodho. |
The cessation of contact, bhikkhus, is the cessation of sensual pleasures. |
Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṁ— |
This very Noble Eightfold Path is the path leading to the cessation of sensual pleasures, that is— |
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
Yato kho, bhikkhave, ariyasāvako evaṁ kāme pajānāti, evaṁ kāmānaṁ nidānasambhavaṁ pajānāti, evaṁ kāmānaṁ vemattataṁ pajānāti, evaṁ kāmānaṁ vipākaṁ pajānāti, evaṁ kāmanirodhaṁ pajānāti, evaṁ kāmanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti kāmanirodhaṁ. |
When, bhikkhus, a noble-one's-disciple thus understands sensual pleasures, thus understands the cause and origin of sensual pleasures, thus understands the diversity of sensual pleasures, thus understands the result of sensual pleasures, thus understands the cessation of sensual pleasures, thus understands the path leading to the cessation of sensual pleasures, he understands this penetrative holy life as the cessation of sensual pleasures. |
Kāmā, bhikkhave, veditabbā …pe… kāmanirodhagāminī paṭipadā veditabbāti, |
‘Sensual pleasures, bhikkhus, are to be understood… and so on… the path leading to the cessation of sensual pleasures is to be understood,’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
so what was said is said with reference to this. |
Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti, |
‘Feelings, bhikkhus, are to be understood… and so on… the path leading to the cessation of feelings is to be understood,’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
so it was said. And with reference to what was this said? |
Tisso imā, bhikkhave, vedanā— |
There are, bhikkhus, these three feelings— |
sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. |
pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. |
Katamo ca, bhikkhave, vedanānaṁ nidānasambhavo? |
And what, bhikkhus, is the cause and origin of feelings? |
Phasso, bhikkhave, vedanānaṁ nidānasambhavo. |
Contact, bhikkhus, is the cause and origin of feelings. |
Katamā ca, bhikkhave, vedanānaṁ vemattatā? |
And what, bhikkhus, is the diversity of feelings? |
Atthi, bhikkhave, sāmisā sukhā vedanā, atthi nirāmisā sukhā vedanā, atthi sāmisā dukkhā vedanā, atthi nirāmisā dukkhā vedanā, atthi sāmisā adukkhamasukhā vedanā, atthi nirāmisā adukkhamasukhā vedanā. |
There is, bhikkhus, worldly pleasant feeling; there is unworldly pleasant feeling. There is worldly painful feeling; there is unworldly painful feeling. There is worldly neither-painful-nor-pleasant feeling; there is unworldly neither-painful-nor-pleasant feeling. |
Ayaṁ vuccati, bhikkhave, vedanānaṁ vemattatā. |
This, bhikkhus, is called the diversity of feelings. |
Katamo ca, bhikkhave, vedanānaṁ vipāko? |
And what, bhikkhus, is the result of feelings? |
Yaṁ kho, bhikkhave, vediyamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, |
When, bhikkhus, one feels, one thereby generates a corresponding state of existence, whether meritorious or demeritorious. |
ayaṁ vuccati, bhikkhave, vedanānaṁ vipāko. |
This, bhikkhus, is called the result of feelings. |
Katamo ca, bhikkhave, vedanānirodho? |
And what, bhikkhus, is the cessation of feelings? |
Phassanirodho, bhikkhave, vedanānirodho. |
The cessation of contact, bhikkhus, is the cessation of feelings. |
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— |
This very Noble Eightfold Path is the path leading to the cessation of feelings, that is— |
sammādiṭṭhi …pe… sammāsamādhi. |
right view… and so on… right concentration. |
Yato kho, bhikkhave, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanānaṁ nidānasambhavaṁ pajānāti, evaṁ vedanānaṁ vemattataṁ pajānāti, evaṁ vedanānaṁ vipākaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti. So imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti vedanānirodhaṁ. |
When, bhikkhus, a noble-one's-disciple thus understands feeling, thus understands the cause and origin of feelings, thus understands the diversity of feelings, thus understands the result of feelings, thus understands the cessation of feelings, thus understands the path leading to the cessation of feelings, he understands this penetrative holy life as the cessation of feelings. |
Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti, |
‘Feelings, bhikkhus, are to be understood… and so on… the path leading to the cessation of feelings is to be understood,’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
so what was said is said with reference to this. |
Saññā, bhikkhave, veditabbā …pe… saññānirodhagāminī paṭipadā veditabbāti, |
‘Perceptions, bhikkhus, are to be understood… and so on… the path leading to the cessation of perceptions is to be understood,’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
so it was said. And with reference to what was this said? |
Chayimā, bhikkhave, saññā— |
There are, bhikkhus, these six perceptions— |
rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. |
perception of form, perception of sound, perception of odor, perception of taste, perception of tangible object, perception of mental phenomenon. |
Katamo ca, bhikkhave, saññānaṁ nidānasambhavo? |
And what, bhikkhus, is the cause and origin of perceptions? |
Phasso, bhikkhave, saññānaṁ nidānasambhavo. |
Contact, bhikkhus, is the cause and origin of perceptions. |
Katamā ca, bhikkhave, saññānaṁ vemattatā? |
And what, bhikkhus, is the diversity of perceptions? |
Aññā, bhikkhave, saññā rūpesu, aññā saññā saddesu, aññā saññā gandhesu, aññā saññā rasesu, aññā saññā phoṭṭhabbesu, aññā saññā dhammesu. |
Perception of forms, bhikkhus, is different; perception of sounds is different; perception of odors is different; perception of tastes is different; perception of tangibles is different; perception of mental phenomena is different. |
Ayaṁ vuccati, bhikkhave, saññānaṁ vemattatā. |
This, bhikkhus, is called the diversity of perceptions. |
Katamo ca, bhikkhave, saññānaṁ vipāko? |
And what, bhikkhus, is the result of perceptions? |
Vohāravepakkaṁ, bhikkhave, saññaṁ vadāmi. |
Perception, bhikkhus, I say, has convention as its result. |
Yathā yathā naṁ sañjānāti tathā tathā voharati, evaṁ saññī ahosinti. |
As one perceives, so one speaks: ‘I was one who perceived thus.’ |
Ayaṁ vuccati, bhikkhave, saññānaṁ vipāko. |
This, bhikkhus, is called the result of perceptions. |
Katamo ca, bhikkhave, saññānirodho? |
And what, bhikkhus, is the cessation of perceptions? |
Phassanirodho, bhikkhave, saññānirodho. |
The cessation of contact, bhikkhus, is the cessation of perceptions. |
Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ— |
This very Noble Eightfold Path is the path leading to the cessation of perceptions, that is— |
sammādiṭṭhi …pe… sammāsamādhi. |
right view… and so on… right concentration. |
Yato kho, bhikkhave, ariyasāvako evaṁ saññaṁ pajānāti, evaṁ saññānaṁ nidānasambhavaṁ pajānāti, evaṁ saññānaṁ vemattataṁ pajānāti, evaṁ saññānaṁ vipākaṁ pajānāti, evaṁ saññānirodhaṁ pajānāti, evaṁ saññānirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti saññānirodhaṁ. |
When, bhikkhus, a noble-one's-disciple thus understands perception, thus understands the cause and origin of perceptions, thus understands the diversity of perceptions, thus understands the result of perceptions, thus understands the cessation of perceptions, thus understands the path leading to the cessation of perceptions, he understands this penetrative holy life as the cessation of perceptions. |
Saññā, bhikkhave, veditabbā …pe… saññānirodhagāminī paṭipadā veditabbāti. |
‘Perceptions, bhikkhus, are to be understood… and so on… the path leading to the cessation of perceptions is to be understood.’ |
Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
So what was said is said with reference to this. |
Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti, |
‘Taints, bhikkhus, are to be understood… and so on… the path leading to the cessation of taints is to be understood,’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
so it was said. And with reference to what was this said? |
Tayome, bhikkhave, āsavā— |
There are, bhikkhus, these three taints— |
kāmāsavo, bhavāsavo, avijjāsavo. |
the taint of sensual desire, the taint of existence, the taint of ignorance. |
Katamo ca, bhikkhave, āsavānaṁ nidānasambhavo? |
And what, bhikkhus, is the cause and origin of taints? |
Avijjā, bhikkhave, āsavānaṁ nidānasambhavo. |
Ignorance, bhikkhus, is the cause and origin of taints. |
Katamā ca, bhikkhave, āsavānaṁ vemattatā? |
And what, bhikkhus, is the diversity of taints? |
Atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā. |
There are, bhikkhus, taints that lead to hell, taints that lead to the animal realm, taints that lead to the realm of ghosts, taints that lead to the human world, taints that lead to the deva world. |
Ayaṁ vuccati, bhikkhave, āsavānaṁ vemattatā. |
This, bhikkhus, is called the diversity of taints. |
Katamo ca, bhikkhave, āsavānaṁ vipāko? |
And what, bhikkhus, is the result of taints? |
Yaṁ kho, bhikkhave, avijjāgato tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, āsavānaṁ vipāko. |
When, bhikkhus, one affected by ignorance generates a corresponding state of existence, whether meritorious or demeritorious, this, bhikkhus, is called the result of taints. |
Katamo ca, bhikkhave, āsavanirodho? |
And what, bhikkhus, is the cessation of taints? |
Avijjānirodho, bhikkhave, āsavanirodho. |
The cessation of ignorance, bhikkhus, is the cessation of taints. |
Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ— |
This very Noble Eightfold Path is the path leading to the cessation of taints, that is— |
sammādiṭṭhi …pe… sammāsamādhi. |
right view… and so on… right concentration. |
Yato kho, bhikkhave, ariyasāvako evaṁ āsave pajānāti, evaṁ āsavānaṁ nidānasambhavaṁ pajānāti, evaṁ āsavānaṁ vemattataṁ pajānāti, evaṁ āsavānaṁ vipākaṁ pajānāti, evaṁ āsavānaṁ nirodhaṁ pajānāti, evaṁ āsavānaṁ nirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti āsavanirodhaṁ. |
When, bhikkhus, a noble-one's-disciple thus understands taints, thus understands the cause and origin of taints, thus understands the diversity of taints, thus understands the result of taints, thus understands the cessation of taints, thus understands the path leading to the cessation of taints, he understands this penetrative holy life as the cessation of taints. |
Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti. |
‘Taints, bhikkhus, are to be understood… and so on… the path leading to the cessation of taints is to be understood.’ |
Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
So what was said is said with reference to this. |
Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. |
‘Kamma, bhikkhus, is to be understood… and so on… the path leading to the cessation of kamma is to be understood,’ so it was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Cetanāhaṁ, bhikkhave, kammaṁ vadāmi. |
Volition, bhikkhus, I say, is kamma. |
Cetayitvā kammaṁ karoti— |
Having intended, one performs kamma— |
kāyena vācāya manasā. |
by body, by speech, by mind. |
Katamo ca, bhikkhave, kammānaṁ nidānasambhavo? |
And what, bhikkhus, is the cause and origin of kamma? |
Phasso, bhikkhave, kammānaṁ nidānasambhavo. |
Contact, bhikkhus, is the cause and origin of kamma. |
Katamā ca, bhikkhave, kammānaṁ vemattatā? |
And what, bhikkhus, is the diversity of kamma? |
Atthi, bhikkhave, kammaṁ nirayavedanīyaṁ, atthi kammaṁ tiracchānayonivedanīyaṁ, atthi kammaṁ pettivisayavedanīyaṁ, atthi kammaṁ manussalokavedanīyaṁ, atthi kammaṁ devalokavedanīyaṁ. |
There is, bhikkhus, kamma to be experienced in hell, kamma to be experienced in the animal realm, kamma to be experienced in the realm of ghosts, kamma to be experienced in the human world, kamma to be experienced in the deva world. |
Ayaṁ vuccati, bhikkhave, kammānaṁ vemattatā. |
This, bhikkhus, is called the diversity of kamma. |
Katamo ca, bhikkhave, kammānaṁ vipāko? |
And what, bhikkhus, is the result of kamma? |
Tividhāhaṁ, bhikkhave, kammānaṁ vipākaṁ vadāmi— |
I declare, bhikkhus, that the result of kamma is threefold— |
diṭṭheva dhamme, upapajje vā, apare vā pariyāye. |
in this very life, or in the next life, or in some subsequent life. |
Ayaṁ vuccati, bhikkhave, kammānaṁ vipāko. |
This, bhikkhus, is called the result of kamma. |
Katamo ca, bhikkhave, kammanirodho? |
And what, bhikkhus, is the cessation of kamma? |
Phassanirodho, bhikkhave, kammanirodho. |
The cessation of contact, bhikkhus, is the cessation of kamma. |
Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṁ— |
This very Noble Eightfold Path is the path leading to the cessation of kamma, that is— |
sammādiṭṭhi …pe… sammāsamādhi. |
right view… and so on… right concentration. |
Yato kho, bhikkhave, ariyasāvako evaṁ kammaṁ pajānāti, evaṁ kammānaṁ nidānasambhavaṁ pajānāti, evaṁ kammānaṁ vemattataṁ pajānāti, evaṁ kammānaṁ vipākaṁ pajānāti, evaṁ kammanirodhaṁ pajānāti, evaṁ kammanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti kammanirodhaṁ. |
When, bhikkhus, a noble-one's-disciple thus understands kamma, thus understands the cause and origin of kamma, thus understands the diversity of kamma, thus understands the result of kamma, thus understands the cessation of kamma, thus understands the path leading to the cessation of kamma, he understands this penetrative holy life as the cessation of kamma. |
Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti, |
‘Kamma, bhikkhus, is to be understood… and so on… the path leading to the cessation of kamma is to be understood,’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
so what was said is said with reference to this. |
Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. |
‘Suffering, bhikkhus, is to be understood; the cause and origin of suffering is to be understood; the diversity of suffering is to be understood; the result of suffering is to be understood; the cessation of suffering is to be understood; the path leading to the cessation of suffering is to be understood.’ |
Iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
So it was said, and with reference to what was this said? |
Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā. |
Birth is suffering, aging is suffering, illness is suffering, death is suffering, sorrow, lamentation, pain, grief, and despair are suffering, not to get what one wishes is suffering, in short, the five aggregates subject to clinging are suffering. |
Katamo ca, bhikkhave, dukkhassa nidānasambhavo? |
And what, bhikkhus, is the cause and origin of suffering? |
Taṇhā, bhikkhave, dukkhassa nidānasambhavo. |
Craving, bhikkhus, is the cause and origin of suffering. |
Katamā ca, bhikkhave, dukkhassa vemattatā? |
And what, bhikkhus, is the diversity of suffering? |
Atthi, bhikkhave, dukkhaṁ adhimattaṁ, atthi parittaṁ, atthi dandhavirāgi, atthi khippavirāgi. |
There is, bhikkhus, intense suffering, there is slight suffering, there is suffering that fades away slowly, there is suffering that fades away quickly. |
Ayaṁ vuccati, bhikkhave, dukkhassa vemattatā. |
This, bhikkhus, is called the diversity of suffering. |
Katamo ca, bhikkhave, dukkhassa vipāko? |
And what, bhikkhus, is the result of suffering? |
Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati, yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṁ āpajjati: |
Here, bhikkhus, someone, overcome by suffering, with his mind obsessed, sorrows, languishes, laments, beats his breast and wails, and falls into delusion; or, overcome by suffering, with his mind obsessed, he seeks externally: |
‘ko ekapadaṁ dvipadaṁ jānāti imassa dukkhassa nirodhāyā’ti? |
‘Who knows one word, two words for the cessation of this suffering?’ |
Sammohavepakkaṁ vāhaṁ, bhikkhave, dukkhaṁ vadāmi pariyeṭṭhivepakkaṁ vā. |
I say, bhikkhus, that suffering has delusion as its result or seeking as its result. |
Ayaṁ vuccati, bhikkhave, dukkhassa vipāko. |
This, bhikkhus, is called the result of suffering. |
Katamo ca, bhikkhave, dukkhanirodho? |
And what, bhikkhus, is the cessation of suffering? |
Taṇhānirodho, bhikkhave, dukkhanirodho. |
The cessation of craving, bhikkhus, is the cessation of suffering. |
Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṁ— |
This very Noble Eightfold Path is the path leading to the cessation of suffering, that is— |
sammādiṭṭhi …pe… sammāsamādhi. |
right view… and so on… right concentration. |
Yato kho, bhikkhave, ariyasāvako evaṁ dukkhaṁ pajānāti, evaṁ dukkhassa nidānasambhavaṁ pajānāti, evaṁ dukkhassa vemattataṁ pajānāti, evaṁ dukkhassa vipākaṁ pajānāti, evaṁ dukkhanirodhaṁ pajānāti, evaṁ dukkhanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti dukkhanirodhaṁ. |
When, bhikkhus, a noble-one's-disciple thus understands suffering, thus understands the cause and origin of suffering, thus understands the diversity of suffering, thus understands the result of suffering, thus understands the cessation of suffering, thus understands the path leading to the cessation of suffering, he understands this penetrative holy life as the cessation of suffering. |
Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. |
‘Suffering, bhikkhus, is to be understood; the cause and origin of suffering is to be understood; the diversity of suffering is to be understood; the result of suffering is to be understood; the cessation of suffering is to be understood; the path leading to the cessation of suffering is to be understood.’ |
Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
So what was said is said with reference to this. |
Ayaṁ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo”ti. |
This, bhikkhus, is that penetrative Dhamma discourse.” |
Navamaṁ. |
Ninth. |
64 - AN6.64 Sīhanādasutta |
64 - AN6.64 Lion’s Roar |
“Chayimāni, bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
“Bhikkhus, there are these six Tathāgata-powers of a Tathāgata, endowed with which powers a Tathāgata claims the bull’s place, roars his lion’s roar in the assemblies, and sets the Brahmā-wheel rolling. |
Katamāni cha? |
What six? |
Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti. |
Here, bhikkhus, a Tathāgata understands as it really is the possible as possible and the impossible as impossible. |
Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
That, bhikkhus, a Tathāgata understands as it really is the possible as possible and the impossible as impossible—this, bhikkhus, is a Tathāgata-power of a Tathāgata, relying on which power a Tathāgata claims the bull’s place, roars his lion’s roar in the assemblies, and sets the Brahmā-wheel rolling. |
Puna caparaṁ, bhikkhave, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti. |
Furthermore, bhikkhus, a Tathāgata understands as it really is the result of past, future, and present kamma-undertakings, with their causes and conditions. |
Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
That, bhikkhus, a Tathāgata understands as it really is the result of past, future, and present kamma-undertakings, with their causes and conditions—this, bhikkhus, is a Tathāgata-power of a Tathāgata, relying on which power a Tathāgata claims the bull’s place, roars his lion’s roar in the assemblies, and sets the Brahmā-wheel rolling. |
Puna caparaṁ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti. |
Furthermore, bhikkhus, a Tathāgata understands as it really is the defilement, purification, and emergence in regard to the jhānas, liberations, concentrations, and attainments. |
Yampi, bhikkhave, tathāgato …pe… idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
That, bhikkhus, a Tathāgata… and so on… this, bhikkhus, is a Tathāgata-power of a Tathāgata, relying on which power a Tathāgata claims the bull’s place, roars his lion’s roar in the assemblies, and sets the Brahmā-wheel rolling. |
Puna caparaṁ, bhikkhave, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Furthermore, bhikkhus, a Tathāgata recollects his manifold past lives, that is—one birth, two births… and so on… thus with their aspects and details he recollects his manifold past lives. |
Yampi, bhikkhave, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
That, bhikkhus, a Tathāgata recollects his manifold past lives, that is—one birth, two births… and so on… thus with their aspects and details he recollects his manifold past lives—this, bhikkhus, is a Tathāgata-power of a Tathāgata, relying on which power a Tathāgata claims the bull’s place, roars his lion’s roar in the assemblies, and sets the Brahmā-wheel rolling. |
Puna caparaṁ, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. |
Furthermore, bhikkhus, a Tathāgata with the divine eye, which is purified and surpasses the human… and so on… understands how beings fare in accordance with their kamma. |
Yampi, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
That, bhikkhus, a Tathāgata with the divine eye, which is purified and surpasses the human… and so on… understands how beings fare in accordance with their kamma—this, bhikkhus, is a Tathāgata-power of a Tathāgata, relying on which power a Tathāgata claims the bull’s place, roars his lion’s roar in the assemblies, and sets the Brahmā-wheel rolling. |
Puna caparaṁ, bhikkhave, tathāgato āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati. |
Furthermore, bhikkhus, a Tathāgata, with the destruction of the taints… and so on… having realized it for himself with direct knowledge, enters upon and dwells in it. |
Yampi, bhikkhave, tathāgato āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
That, bhikkhus, a Tathāgata, with the destruction of the taints… and so on… having realized it for himself with direct knowledge, enters upon and dwells in it—this, bhikkhus, is a Tathāgata-power of a Tathāgata, relying on which power a Tathāgata claims the bull’s place, roars his lion’s roar in the assemblies, and sets the Brahmā-wheel rolling. |
Imāni kho, bhikkhave, cha tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
These, bhikkhus, are the six Tathāgata-powers of a Tathāgata, endowed with which powers a Tathāgata claims the bull’s place, roars his lion’s roar in the assemblies, and sets the Brahmā-wheel rolling. |
Tatra ce, bhikkhave, pare tathāgataṁ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. |
If, bhikkhus, others approach the Tathāgata and ask questions based on his knowledge of the possible as possible and the impossible as impossible as it really is; |
Yathā yathā, bhikkhave, tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. |
in whatever way, bhikkhus, the Tathāgata’s knowledge of the possible as possible and the impossible as impossible as it really is, is known to him, in that way the Tathāgata, questioned, explains it with that knowledge. |
Tatra ce, bhikkhave, pare tathāgataṁ atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. |
If, bhikkhus, others approach the Tathāgata and ask questions based on his knowledge of the result of past, future, and present kamma-undertakings, with their causes and conditions, as it really is; |
Yathā yathā, bhikkhave, tathāgatassa atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. |
in whatever way, bhikkhus, the Tathāgata’s knowledge of the result of past, future, and present kamma-undertakings, with their causes and conditions, as it really is, is known to him, in that way the Tathāgata, questioned, explains it with that knowledge. |
Tatra ce, bhikkhave, pare tathāgataṁ jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. |
If, bhikkhus, others approach the Tathāgata and ask questions based on his knowledge of the defilement, purification, and emergence in regard to the jhānas, liberations, concentrations, and attainments, as it really is; |
Yathā yathā, bhikkhave, tathāgatassa jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. |
in whatever way, bhikkhus, the Tathāgata’s knowledge of the defilement, purification, and emergence in regard to the jhānas, liberations, concentrations, and attainments, as it really is, is known to him, in that way the Tathāgata, questioned, explains it with that knowledge. |
Tatra ce, bhikkhave, pare tathāgataṁ pubbenivāsānussatiṁ yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. |
If, bhikkhus, others approach the Tathāgata and ask questions based on his knowledge of the recollection of past lives as it really is; |
Yathā yathā, bhikkhave, tathāgatassa pubbenivāsānussatiṁ yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato pubbenivāsānussatiṁ yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. |
in whatever way, bhikkhus, the Tathāgata’s knowledge of the recollection of past lives as it really is, is known to him, in that way the Tathāgata, questioned, explains it with that knowledge. |
Tatra ce, bhikkhave, pare tathāgataṁ sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. |
If, bhikkhus, others approach the Tathāgata and ask questions based on his knowledge of the passing away and rebirth of beings as it really is; |
Yathā yathā, bhikkhave, tathāgatassa sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. |
in whatever way, bhikkhus, the Tathāgata’s knowledge of the passing away and rebirth of beings as it really is, is known to him, in that way the Tathāgata, questioned, explains it with that knowledge. |
Tatra ce, bhikkhave, pare tathāgataṁ āsavānaṁ khayā …pe… yathābhūtaṁ ñāṇena upasaṅkamitvā pañhaṁ pucchanti. |
If, bhikkhus, others approach the Tathāgata and ask questions based on his knowledge of the destruction of the taints… and so on… as it really is; |
Yathā yathā, bhikkhave, tathāgatassa āsavānaṁ khayā …pe… yathābhūtaṁ ñāṇaṁ viditaṁ tathā tathā tesaṁ tathāgato āsavānaṁ khayā …pe… yathābhūtaṁ ñāṇena pañhaṁ puṭṭho byākaroti. |
in whatever way, bhikkhus, the Tathāgata’s knowledge of the destruction of the taints… and so on… as it really is, is known to him, in that way the Tathāgata, questioned, explains it with that knowledge. |
Tatra, bhikkhave, yampidaṁ ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa. |
Therein, bhikkhus, this knowledge of the possible as possible and the impossible as impossible as it really is—this I declare for one who is concentrated, not for one who is unconcentrated. |
Yampidaṁ atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa. |
This knowledge of the result of past, future, and present kamma-undertakings, with their causes and conditions, as it really is—this I declare for one who is concentrated, not for one who is unconcentrated. |
Yampidaṁ jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa. |
This knowledge of the defilement, purification, and emergence in regard to the jhānas, liberations, concentrations, and attainments, as it really is—this I declare for one who is concentrated, not for one who is unconcentrated. |
Yampidaṁ pubbenivāsānussatiṁ yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa. |
This knowledge of the recollection of past lives as it really is—this I declare for one who is concentrated, not for one who is unconcentrated. |
Yampidaṁ sattānaṁ cutūpapātaṁ yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa. |
This knowledge of the passing away and rebirth of beings as it really is—this I declare for one who is concentrated, not for one who is unconcentrated. |
Yampidaṁ āsavānaṁ khayā …pe… yathābhūtaṁ ñāṇaṁ tampi samāhitassa vadāmi no asamāhitassa. |
This knowledge of the destruction of the taints… and so on… as it really is—this I declare for one who is concentrated, not for one who is unconcentrated. |
Iti kho, bhikkhave, samādhi maggo, asamādhi kummaggo”ti. |
Thus, bhikkhus, concentration is the path, non-concentration is the wrong path.” |
Dasamaṁ. |
Tenth. |
Mahāvaggo chaṭṭho. |
The Great Chapter, the Sixth. |
Tassuddānaṁ |
The summary: |
Soṇo phagguno bhijāti, |
Soṇa, Phagguna, classes of birth, |
āsavā dāruhatthi ca; |
Taints, Dāru, and Hatthisāriputta; |
Majjhe ñāṇaṁ nibbedhikaṁ, |
The Middle, knowledge, penetrative, |
sīhanādoti te dasāti. |
And with the lion’s roar, that makes ten. |
22 - AN7.22 Vassakārasutta |
22 - AN 7.22 Vassakāra |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
On one occasion the Blessed One was dwelling at Rājagaha on the Vulture Peak mountain. |
Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti. |
Now on that occasion King Ajātasattu of Magadha, son of the Videhan queen, wanted to attack the Vajjians. |
So evamāha: |
He spoke thus: |
“ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi, vajjī vināsessāmi, vajjī anayabyasanaṁ āpādessāmī”ti. |
“I will annihilate these Vajjians, so powerful and mighty, I will destroy the Vajjians, I will bring the Vajjians to ruin and disaster.” |
Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṁ brāhmaṇaṁ māgadhamahāmattaṁ āmantesi: |
Then King Ajātasattu of Magadha, son of the Videhan queen, addressed the brahmin Vassakāra, the chief minister of Magadha: |
“ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: |
“Come, brahmin, approach the Blessed One and, in my name, bow with your head to the Blessed One’s feet. Ask whether he is free from illness and affliction, and is healthy, strong, and dwelling in comfort, saying: |
‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. |
‘Bhante, King Ajātasattu of Magadha, son of the Videhan queen, bows with his head to the Blessed One’s feet and asks whether he is free from illness and affliction, and is healthy, strong, and dwelling in comfort.’ |
Evañca vadehi: |
And say this: |
‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. |
‘Bhante, King Ajātasattu of Magadha, son of the Videhan queen, wants to attack the Vajjians. |
So evamāha— |
He speaks thus— |
ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi, vajjī vināsessāmi, vajjī anayabyasanaṁ āpādessāmī’ti. |
‘I will annihilate these Vajjians, so powerful and mighty, I will destroy the Vajjians, I will bring the Vajjians to ruin and disaster.’ |
Yathā te bhagavā byākaroti, taṁ sādhukaṁ uggahetvā mama āroceyyāsi. |
As the Blessed One answers you, remember it well and report it to me. |
Na hi tathāgatā vitathaṁ bhaṇantī”ti. |
For the Tathāgatas do not speak what is untrue.” |
“Evaṁ, bho”ti kho vassakāro brāhmaṇo māgadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
“Yes, sir,” the brahmin Vassakāra, the chief minister of Magadha, replied to King Ajātasattu of Magadha, son of the Videhan queen. He then approached the Blessed One and exchanged greetings with him. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo māgadhamahāmatto bhagavantaṁ etadavoca: |
When they had concluded their greetings and cordial talk, he sat down to one side. Seated to one side, the brahmin Vassakāra, the chief minister of Magadha, said to the Blessed One: |
“rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati. |
“Master Gotama, King Ajātasattu of Magadha, son of the Videhan queen, bows with his head to Master Gotama’s feet and asks whether he is free from illness and affliction, and is healthy, strong, and dwelling in comfort. |
Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. |
Master Gotama, King Ajātasattu of Magadha, son of the Videhan queen, wants to attack the Vajjians. |
So evamāha: |
He speaks thus: |
‘ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi, vajjī vināsessāmi, vajjī anayabyasanaṁ āpādessāmī’”ti. |
‘I will annihilate these Vajjians, so powerful and mighty, I will destroy the Vajjians, I will bring the Vajjians to ruin and disaster.’” |
Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno. |
Now on that occasion the Venerable Ānanda was standing behind the Blessed One, fanning him. |
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One addressed the Venerable Ānanda: |
“kinti te, ānanda, sutaṁ: ‘vajjī abhiṇhaṁ sannipātā sannipātabahulā’”ti? |
“What have you heard, Ānanda: ‘Do the Vajjians assemble frequently and hold frequent assemblies’?” |
“Sutaṁ metaṁ, bhante: ‘vajjī abhiṇhaṁ sannipātā sannipātabahulā’”ti. |
“I have heard this, Bhante: ‘The Vajjians assemble frequently and hold frequent assemblies.’” |
“Yāvakīvañca, ānanda, vajjī abhiṇhaṁ sannipātā bhavissanti sannipātabahulā; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. |
“So long, Ānanda, as the Vajjians assemble frequently and hold frequent assemblies; growth is to be expected for the Vajjians, not decline. |
Kinti te, ānanda, sutaṁ: ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti? |
What have you heard, Ānanda: ‘Do the Vajjians assemble in harmony, disperse in harmony, and conduct their Vajjian affairs in harmony’?” |
“Sutaṁ metaṁ, bhante: ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti. |
“I have heard this, Bhante: ‘The Vajjians assemble in harmony, disperse in harmony, and conduct their Vajjian affairs in harmony.’” |
“Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. |
“So long, Ānanda, as the Vajjians assemble in harmony, disperse in harmony, and conduct their Vajjian affairs in harmony; growth is to be expected for the Vajjians, not decline. |
Kinti te, ānanda, sutaṁ: ‘vajjī apaññattaṁ na paññāpenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti? |
What have you heard, Ānanda: ‘Do the Vajjians not establish what has not been established, and not abolish what has been established, but proceed in accordance with the ancient Vajjian principles as they have been established’?” |
“Sutaṁ metaṁ, bhante: ‘vajjī apaññattaṁ na paññāpenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti. |
“I have heard this, Bhante: ‘The Vajjians do not establish what has not been established, and not abolish what has been established, but proceed in accordance with the ancient Vajjian principles as they have been established.’” |
“Yāvakīvañca, ānanda, vajjī apaññattaṁ na paññāpessanti, paññattaṁ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. |
“So long, Ānanda, as the Vajjians do not establish what has not been established, and not abolish what has been established, but proceed in accordance with the ancient Vajjian principles as they have been established; growth is to be expected for the Vajjians, not decline. |
Kinti te, ānanda, sutaṁ: ‘vajjī ye te vajjīnaṁ vajjimahallakā te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti? |
What have you heard, Ānanda: ‘Do the Vajjians honor, respect, revere, and venerate the Vajjian elders and consider them worth listening to’?” |
“Sutaṁ metaṁ, bhante: ‘vajjī ye te vajjīnaṁ vajjimahallakā te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti. |
“I have heard this, Bhante: ‘The Vajjians honor, respect, revere, and venerate the Vajjian elders and consider them worth listening to.’” |
“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṁ vajjimahallakā te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. |
“So long, Ānanda, as the Vajjians honor, respect, revere, and venerate the Vajjian elders and consider them worth listening to; growth is to be expected for the Vajjians, not decline. |
Kinti te, ānanda, sutaṁ: ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsentī’”ti? |
What have you heard, Ānanda: ‘Do the Vajjians not forcibly abduct women and maidens of good families and compel them to live with them’?” |
“Sutaṁ metaṁ, bhante: ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsentī’”ti. |
“I have heard this, Bhante: ‘The Vajjians do not forcibly abduct women and maidens of good families and compel them to live with them.’” |
“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo tā na okassa pasayha vāsessanti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. |
“So long, Ānanda, as the Vajjians do not forcibly abduct women and maidens of good families and compel them to live with them; growth is to be expected for the Vajjians, not decline. |
Kinti te, ānanda, sutaṁ: ‘vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkaronti garuṁ karonti mānenti pūjenti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī’”ti? |
What have you heard, Ānanda: ‘Do the Vajjians honor, respect, revere, and venerate the Vajjian shrines both within and outside the city, and do not neglect to give the righteous offerings that have been given and made in the past’?” |
“Sutaṁ metaṁ, bhante: ‘vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkaronti garuṁ karonti mānenti pūjenti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī’”ti. |
“I have heard this, Bhante: ‘The Vajjians honor, respect, revere, and venerate the Vajjian shrines both within and outside the city, and do not neglect to give the righteous offerings that have been given and made in the past.’” |
“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca tāni sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpessanti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. |
“So long, Ānanda, as the Vajjians honor, respect, revere, and venerate the Vajjian shrines both within and outside the city, and do not neglect to give the righteous offerings that have been given and made in the past; growth is to be expected for the Vajjians, not decline. |
Kinti te, ānanda, sutaṁ: ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā—kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsuṁ vihareyyun’”ti? |
What have you heard, Ānanda: ‘Is the righteous protection, shelter, and support for the arahants among the Vajjians well-arranged—so that unarrived arahants might come to the realm and the arahants who have come might live in comfort’?” |
“Sutaṁ metaṁ, bhante: ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā bhavissati—kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsuṁ vihareyyun’”ti. |
“I have heard this, Bhante: ‘The righteous protection, shelter, and support for the arahants among the Vajjians is well-arranged—so that unarrived arahants might come to the realm and the arahants who have come might live in comfort.’” |
“Yāvakīvañca, ānanda, vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā bhavissati: ‘kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsuṁ vihareyyun’ti; vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti. |
“So long, Ānanda, as the righteous protection, shelter, and support for the arahants among the Vajjians is well-arranged: ‘so that unarrived arahants might come to the realm and the arahants who have come might live in comfort’; growth is to be expected for the Vajjians, not decline.” |
Atha kho bhagavā vassakāraṁ brāhmaṇaṁ māgadhamahāmattaṁ āmantesi: |
Then the Blessed One addressed the brahmin Vassakāra, the chief minister of Magadha: |
“ekamidāhaṁ, brāhmaṇa, samayaṁ vesāliyaṁ viharāmi sārandade cetiye. |
“Once, brahmin, I was dwelling at Vesālī at the Sārandada Shrine. |
Tatrāhaṁ, brāhmaṇa, vajjīnaṁ ime satta aparihāniye dhamme desesiṁ. |
There, brahmin, I taught the Vajjians these seven principles that prevent decline. |
Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti; vuddhiyeva, brāhmaṇa, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti. |
So long, brahmin, as these seven principles that prevent decline will endure among the Vajjians, and the Vajjians are seen to conform to these seven principles that prevent decline; growth is to be expected for the Vajjians, not decline.” |
“Ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṁ vajjīnaṁ vuddhiyeva pāṭikaṅkhā, no parihāni; |
“Master Gotama, if the Vajjians are endowed with even a single one of these principles that prevent decline, their growth is to be expected, not their decline; |
ko pana vādo sattahi aparihāniyehi dhammehi. |
what to say of seven principles that prevent decline. |
Akaraṇīyā ca, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṁ yuddhassa, aññatra upalāpanāya, aññatra mithubhedā. |
The Vajjians are not to be overcome by King Ajātasattu of Magadha, son of the Videhan queen, in battle, unless through diplomacy or through sowing dissension. |
Handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti. |
Well now, Master Gotama, we must be going. We are busy and have much to do.” |
“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti. |
“Now is the time, brahmin, for you to do as you see fit.” |
Atha kho vassakāro brāhmaṇo māgadhamahāmatto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti. |
Then the brahmin Vassakāra, the chief minister of Magadha, having delighted and rejoiced in the Blessed One’s words, rose from his seat and departed. |
Dutiyaṁ. |
Second. |
47 - AN7.47 Dutiyaaggisutta |
47 - AN 7.47 The Second on Fires |
Tena kho pana samayena uggatasarīrassa brāhmaṇassa mahāyañño upakkhaṭo hoti. |
Now at that time, a great sacrifice had been prepared for the brahmin Uggatasarīra. |
Pañca usabhasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarasatāni thūṇūpanītāni honti yaññatthāya, pañca vacchatarisatāni thūṇūpanītāni honti yaññatthāya, pañca ajasatāni thūṇūpanītāni honti yaññatthāya, pañca urabbhasatāni thūṇūpanītāni honti yaññatthāya. |
Five hundred bulls had been led to the sacrificial post for the sake of the sacrifice, five hundred bullocks had been led to the sacrificial post for the sake of the sacrifice, five hundred heifers had been led to the sacrificial post for the sake of the sacrifice, five hundred goats had been led to the sacrificial post for the sake of the sacrifice, and five hundred rams had been led to the sacrificial post for the sake of the sacrifice. |
Atha kho uggatasarīro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then the brahmin Uggatasarīra approached the Blessed One; having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uggatasarīro brāhmaṇo bhagavantaṁ etadavoca: |
Having exchanged courteous and memorable greetings, he sat down to one side. Seated to one side, the brahmin Uggatasarīra said to the Blessed One: |
“Sutaṁ metaṁ, bho gotama, aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti. |
“I have heard it said, Master Gotama, that the kindling of a fire and the erecting of a sacrificial post is of great fruit, of great benefit.” |
“Mayāpi kho etaṁ, brāhmaṇa, sutaṁ aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti. |
“I too have heard this, brahmin, that the kindling of a fire and the erecting of a sacrificial post is of great fruit, of great benefit.” |
Dutiyampi kho uggatasarīro brāhmaṇo …pe… |
A second time, the brahmin Uggatasarīra… and so on… |
tatiyampi kho uggatasarīro brāhmaṇo bhagavantaṁ etadavoca: |
A third time, the brahmin Uggatasarīra said to the Blessed One: |
“sutaṁ metaṁ, bho gotama, aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti. |
“I have heard it said, Master Gotama, that the kindling of a fire and the erecting of a sacrificial post is of great fruit, of great benefit.” |
“Mayāpi kho etaṁ, brāhmaṇa, sutaṁ aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan”ti. |
“I too have heard this, brahmin, that the kindling of a fire and the erecting of a sacrificial post is of great fruit, of great benefit.” |
“Tayidaṁ, bho gotama, sameti bhoto ceva gotamassa amhākañca, yadidaṁ sabbena sabbaṁ”. |
“In that case, Master Gotama, your view and ours agree completely, in every respect.” |
Evaṁ vutte āyasmā ānando uggatasarīraṁ brāhmaṇaṁ etadavoca: |
When this was said, the Venerable Ānanda said to the brahmin Uggatasarīra: |
“na kho, brāhmaṇa, tathāgatā evaṁ pucchitabbā: |
“It is not, brahmin, that the Tathāgatas are to be questioned in this way: |
‘sutaṁ metaṁ, bho gotama, aggissa ādānaṁ yūpassa ussāpanaṁ mahapphalaṁ hoti mahānisaṁsan’ti. |
‘I have heard it said, Master Gotama, that the kindling of a fire and the erecting of a sacrificial post is of great fruit, of great benefit.’ |
Evaṁ kho, brāhmaṇa, tathāgatā pucchitabbā: |
Rather, brahmin, the Tathāgatas are to be questioned in this way: |
‘ahañhi, bhante, aggiṁ ādātukāmo, yūpaṁ ussāpetukāmo. |
‘I, bhante, wish to kindle a fire, I wish to erect a sacrificial post. |
Ovadatu maṁ, bhante, bhagavā. |
Let the Blessed One, bhante, instruct me. |
Anusāsatu maṁ, bhante, bhagavā yaṁ mama assa dīgharattaṁ hitāya sukhāyā’”ti. |
Let the Blessed One, bhante, advise me, for my long-term welfare and happiness.’” |
Atha kho uggatasarīro brāhmaṇo bhagavantaṁ etadavoca: |
Then the brahmin Uggatasarīra said to the Blessed One: |
“ahañhi, bho gotama, aggiṁ ādātukāmo yūpaṁ ussāpetukāmo. |
“I, Master Gotama, wish to kindle a fire, I wish to erect a sacrificial post. |
Ovadatu maṁ bhavaṁ gotamo. |
Let the revered Gotama instruct me. |
Anusāsatu maṁ bhavaṁ gotamo yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. |
Let the revered Gotama advise me, for my long-term welfare and happiness.” |
“Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni. |
“Brahmin, one who is kindling a fire, erecting a sacrificial post, raises up three swords before the sacrifice, which are unwholesome, have suffering as their outcome, have suffering as their result. |
Katamāni tīṇi? |
What three? |
Kāyasatthaṁ, vacīsatthaṁ, manosatthaṁ. |
The sword of the body, the sword of speech, and the sword of the mind. |
Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā evaṁ cittaṁ uppādesi: |
Brahmin, one who is kindling a fire, erecting a sacrificial post, before the sacrifice gives rise to this thought: |
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. |
‘Let so many bulls be slain for the sacrifice, let so many bullocks be slain for the sacrifice, let so many heifers be slain for the sacrifice, let so many goats be slain for the sacrifice, let so many rams be slain for the sacrifice.’ |
So ‘puññaṁ karomī’ti apuññaṁ karoti, ‘kusalaṁ karomī’ti akusalaṁ karoti, ‘sugatiyā maggaṁ pariyesāmī’ti duggatiyā maggaṁ pariyesati. |
Thinking ‘I am making merit,’ he makes demerit. Thinking ‘I am doing what is wholesome,’ he does what is unwholesome. Thinking ‘I am seeking the path to a good destination,’ he seeks the path to a bad destination. |
Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ paṭhamaṁ manosatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ. |
Brahmin, one who is kindling a fire, erecting a sacrificial post, before the sacrifice raises up this first sword of the mind, which is unwholesome, has suffering as its outcome, has suffering as its result. |
Puna caparaṁ, brāhmaṇa, aggiṁ ādento yūpaṁ ussāpento pubbeva yaññā evaṁ vācaṁ bhāsati: |
Furthermore, brahmin, one who is kindling a fire, erecting a sacrificial post, before the sacrifice utters this speech: |
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāyā’ti. |
‘Let so many bulls be slain for the sacrifice, let so many bullocks be slain for the sacrifice, let so many heifers be slain for the sacrifice, let so many goats be slain for the sacrifice, let so many rams be slain for the sacrifice.’ |
So ‘puññaṁ karomī’ti apuññaṁ karoti, ‘kusalaṁ karomī’ti akusalaṁ karoti, ‘sugatiyā maggaṁ pariyesāmī’ti duggatiyā maggaṁ pariyesati. |
Thinking ‘I am making merit,’ he makes demerit. Thinking ‘I am doing what is wholesome,’ he does what is unwholesome. Thinking ‘I am seeking the path to a good destination,’ he seeks the path to a bad destination. |
Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ dutiyaṁ vacīsatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ. |
Brahmin, one who is kindling a fire, erecting a sacrificial post, before the sacrifice raises up this second sword of speech, which is unwholesome, has suffering as its outcome, has suffering as its result. |
Puna caparaṁ, brāhmaṇa, aggiṁ ādento yūpaṁ ussāpento pubbeva yaññā sayaṁ paṭhamaṁ samārambhati usabhā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati vacchatarā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati vacchatariyo hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati ajā hantuṁ yaññatthāya, sayaṁ paṭhamaṁ samārambhati urabbhā hantuṁ yaññatthāya. |
Furthermore, brahmin, one who is kindling a fire, erecting a sacrificial post, before the sacrifice himself first undertakes to slay the bulls for the sacrifice, himself first undertakes to slay the bullocks for the sacrifice, himself first undertakes to slay the heifers for the sacrifice, himself first undertakes to slay the goats for the sacrifice, himself first undertakes to slay the rams for the sacrifice. |
So ‘puññaṁ karomī’ti apuññaṁ karoti, ‘kusalaṁ karomī’ti akusalaṁ karoti, ‘sugatiyā maggaṁ pariyesāmī’ti duggatiyā maggaṁ pariyesati. |
Thinking ‘I am making merit,’ he makes demerit. Thinking ‘I am doing what is wholesome,’ he does what is unwholesome. Thinking ‘I am seeking the path to a good destination,’ he seeks the path to a bad destination. |
Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ tatiyaṁ kāyasatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ. |
Brahmin, one who is kindling a fire, erecting a sacrificial post, before the sacrifice raises up this third sword of the body, which is unwholesome, has suffering as its outcome, has suffering as its result. |
Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā imāni tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni. |
Brahmin, one who is kindling a fire, erecting a sacrificial post, before the sacrifice raises up these three swords, which are unwholesome, have suffering as their outcome, have suffering as their result. |
Tayome, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā. |
These three fires, brahmin, are to be abandoned, to be avoided, not to be served. |
Katame tayo? |
What three? |
Rāgaggi, dosaggi, mohaggi. |
The fire of lust, the fire of hatred, the fire of delusion. |
Kasmā cāyaṁ, brāhmaṇa, rāgaggi pahātabbo parivajjetabbo, na sevitabbo? |
And why, brahmin, is this fire of lust to be abandoned, to be avoided, not to be served? |
Ratto kho, brāhmaṇa, rāgena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. |
One who is impassioned, brahmin, overcome by lust, his mind obsessed, misconducts himself by body, misconducts himself by speech, misconducts himself by mind. |
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
Having misconducted himself by body, speech, and mind, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a state of ruin, in hell. |
Tasmāyaṁ rāgaggi pahātabbo parivajjetabbo, na sevitabbo. |
Therefore this fire of lust is to be abandoned, to be avoided, not to be served. |
Kasmā cāyaṁ, brāhmaṇa, dosaggi pahātabbo parivajjetabbo, na sevitabbo? |
And why, brahmin, is this fire of hatred to be abandoned, to be avoided, not to be served? |
Duṭṭho kho, brāhmaṇa, dosena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. |
One who is hateful, brahmin, overcome by hatred, his mind obsessed, misconducts himself by body, misconducts himself by speech, misconducts himself by mind. |
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
Having misconducted himself by body, speech, and mind, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a state of ruin, in hell. |
Tasmāyaṁ dosaggi pahātabbo parivajjetabbo, na sevitabbo. |
Therefore this fire of hatred is to be abandoned, to be avoided, not to be served. |
Kasmā cāyaṁ, brāhmaṇa, mohaggi pahātabbo parivajjetabbo, na sevitabbo? |
And why, brahmin, is this fire of delusion to be abandoned, to be avoided, not to be served? |
Mūḷho kho, brāhmaṇa, mohena abhibhūto pariyādinnacitto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. |
One who is deluded, brahmin, overcome by delusion, his mind obsessed, misconducts himself by body, misconducts himself by speech, misconducts himself by mind. |
So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
Having misconducted himself by body, speech, and mind, with the breakup of the body, after death, he is reborn in a state of deprivation, a bad destination, a state of ruin, in hell. |
Tasmāyaṁ mohaggi pahātabbo parivajjetabbo, na sevitabbo. |
Therefore this fire of delusion is to be abandoned, to be avoided, not to be served. |
Ime kho tayo, brāhmaṇa, aggī pahātabbā parivajjetabbā, na sevitabbā. |
These three fires, brahmin, are to be abandoned, to be avoided, not to be served. |
Tayo kho, brāhmaṇa, aggī sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbā. |
These three fires, brahmin, are to be honored, respected, revered, venerated, and well attended to in happiness. |
Katame tayo? |
What three? |
Āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi. |
The fire of those worthy of offerings, the fire of the householder, the fire of those worthy of gifts. |
Katamo ca, brāhmaṇa, āhuneyyaggi? |
And what, brahmin, is the fire of those worthy of offerings? |
Idha, brāhmaṇa, yassa te honti mātāti vā pitāti vā, ayaṁ vuccati, brāhmaṇa, āhuneyyaggi. |
Here, brahmin, those who are one’s mother and father, this is called, brahmin, the fire of those worthy of offerings. |
Taṁ kissa hetu? |
For what reason? |
Atohayaṁ, brāhmaṇa, āhuto sambhūto, tasmāyaṁ āhuneyyaggi sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbo. |
From them, brahmin, one is brought forth and produced, therefore this fire of those worthy of offerings is to be honored, respected, revered, venerated, and well attended to in happiness. |
Katamo ca, brāhmaṇa, gahapataggi? |
And what, brahmin, is the fire of the householder? |
Idha, brāhmaṇa, yassa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, ayaṁ vuccati, brāhmaṇa, gahapataggi. |
Here, brahmin, those who are one’s sons and wife, one’s slaves, messengers, and workers, this is called, brahmin, the fire of the householder. |
Tasmāyaṁ gahapataggi sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbo. |
Therefore this fire of the householder is to be honored, respected, revered, venerated, and well attended to in happiness. |
Katamo ca, brāhmaṇa, dakkhiṇeyyaggi? |
And what, brahmin, is the fire of those worthy of gifts? |
Idha, brāhmaṇa, ye te samaṇabrāhmaṇā parappavādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṁ damenti, ekamattānaṁ samenti, ekamattānaṁ parinibbāpenti, ayaṁ vuccati, brāhmaṇa, dakkhiṇeyyaggi. |
Here, brahmin, those ascetics and brahmins who are abstinent from the conceit of others, established in patience and gentleness, who tame themselves, who calm themselves, who bring themselves to final Nibbāna, this is called, brahmin, the fire of those worthy of gifts. |
Tasmāyaṁ dakkhiṇeyyaggi sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbo. |
Therefore this fire of those worthy of gifts is to be honored, respected, revered, venerated, and well attended to in happiness. |
Ime kho, brāhmaṇa, tayo aggī sakkatvā garuṁ katvā mānetvā pūjetvā sammā sukhaṁ parihātabbā. |
These three fires, brahmin, are to be honored, respected, revered, venerated, and well attended to in happiness. |
Ayaṁ kho pana, brāhmaṇa, kaṭṭhaggi kālena kālaṁ ujjaletabbo, kālena kālaṁ ajjhupekkhitabbo, kālena kālaṁ nibbāpetabbo, kālena kālaṁ nikkhipitabbo”ti. |
But this wood fire, brahmin, is to be kindled from time to time, to be looked after from time to time, to be extinguished from time to time, to be set aside from time to time.” |
Evaṁ vutte, uggatasarīro brāhmaṇo bhagavantaṁ etadavoca: |
When this was said, the brahmin Uggatasarīra said to the Blessed One: |
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… |
“Excellent, Master Gotama, excellent, Master Gotama! … and so on … |
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatanti. |
Let Master Gotama remember me as a lay follower who has gone for refuge from this day forth as long as life lasts. |
Esāhaṁ, bho gotama, pañca usabhasatāni muñcāmi jīvitaṁ demi, pañca vacchatarasatāni muñcāmi jīvitaṁ demi, pañca vacchatarisatāni muñcāmi jīvitaṁ demi, pañca ajasatāni muñcāmi jīvitaṁ demi, pañca urabbhasatāni muñcāmi jīvitaṁ demi. |
And I, Master Gotama, release the five hundred bulls, I give them life; I release the five hundred bullocks, I give them life; I release the five hundred heifers, I give them life; I release the five hundred goats, I give them life; I release the five hundred rams, I give them life. |
Haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṁ vāto upavāyatan”ti. |
Let them eat green grass and drink cool water, and let a cool wind blow upon them.” |
Catutthaṁ. |
Fourth. |
49 - AN7.49 Dutiyasaññāsutta |
49 - AN7.49 The Second Discourse on Perceptions |
“Sattimā, bhikkhave, saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā. |
"These seven perceptions, bhikkhus, when developed and cultivated, are of great fruit and great benefit, having the deathless as their destination and culmination. |
Katamā satta? |
What seven? |
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. |
The perception of the unattractive, the perception of death, the perception of loathsomeness in food, the perception of non-delight in the entire world, the perception of impermanence, the perception of suffering in the impermanent, the perception of not-self in suffering. |
Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānāti. |
These seven perceptions, bhikkhus, when developed and cultivated, are of great fruit and great benefit, having the deathless as their destination and culmination. |
‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti. |
'The perception of the unattractive, bhikkhus, when developed and cultivated, is of great fruit and great benefit, having the deathless as its destination and culmination.' |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
Thus it was said. And why was this said? |
Asubhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato methunadhammasamāpattiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. |
For a bhikkhu, bhikkhus, who dwells much with a mind familiarized with the perception of the unattractive, his mind recoils from sexual intercourse, draws back, turns away, and is not drawn to it; either equanimity or revulsion becomes established. |
Seyyathāpi, bhikkhave, kukkuṭapattaṁ vā nhārudaddulaṁ vā aggimhi pakkhittaṁ patilīyati patikuṭati pativattati, na sampasāriyati. |
Just as, bhikkhus, a cock's feather or a piece of sinew thrown into a fire recoils, draws back, turns away, and is not drawn to it. |
Evamevaṁ kho, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṁ viharato methunadhammasamāpattiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. |
In the same way, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of the unattractive, his mind recoils from sexual intercourse, draws back, turns away, and is not drawn to it; either equanimity or revulsion becomes established. |
Sace, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṁ viharato methunadhammasamāpattiyā cittaṁ anusandahati appaṭikulyatā saṇṭhāti; |
If, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of the unattractive, his mind follows after sexual intercourse and non-revulsion becomes established; |
veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me asubhasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti. |
this should be understood by that bhikkhu, bhikkhus: 'The perception of the unattractive is undeveloped in me, there is no progress from my former state, I have not attained the power of development.' |
Itiha tattha sampajāno hoti. |
Thus he is clearly aware of this. |
Sace pana, bhikkhave, bhikkhuno asubhasaññāparicitena cetasā bahulaṁ viharato methunadhammasamāpattiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; |
But if, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of the unattractive, his mind recoils from sexual intercourse, draws back, turns away, and is not drawn to it; either equanimity or revulsion becomes established; |
veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me asubhasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti. |
this should be understood by that bhikkhu, bhikkhus: 'The perception of the unattractive is well developed in me, there is progress from my former state, I have attained the power of development.' |
Itiha tattha sampajāno hoti. |
Thus he is clearly aware of this. |
‘Asubhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, |
'The perception of the unattractive, bhikkhus, when developed and cultivated, is of great fruit and great benefit, having the deathless as its destination and culmination,' |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
thus what was said was said because of this. |
‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ kiñcetaṁ paṭicca vuttaṁ? |
'The perception of death, bhikkhus, when developed and cultivated, is of great fruit and great benefit, having the deathless as its destination and culmination,' thus it was said. And why was this said? |
Maraṇasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato jīvitanikantiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. |
For a bhikkhu, bhikkhus, who dwells much with a mind familiarized with the perception of death, his mind recoils from attachment to life, draws back, turns away, and is not drawn to it; either equanimity or revulsion becomes established. |
Seyyathāpi, bhikkhave, kukkuṭapattaṁ vā nhārudaddulaṁ vā aggimhi pakkhittaṁ patilīyati patikuṭati pativattati, na sampasāriyati. |
Just as, bhikkhus, a cock's feather or a piece of sinew thrown into a fire recoils, draws back, turns away, and is not drawn to it. |
Evamevaṁ kho, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṁ viharato jīvitanikantiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. |
In the same way, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of death, his mind recoils from attachment to life, draws back, turns away, and is not drawn to it; either equanimity or revulsion becomes established. |
Sace, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṁ viharato jīvitanikantiyā cittaṁ anusandahati appaṭikulyatā saṇṭhāti; |
If, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of death, his mind follows after attachment to life and non-revulsion becomes established; |
veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me maraṇasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti. |
this should be understood by that bhikkhu, bhikkhus: 'The perception of death is undeveloped in me, there is no progress from my former state, I have not attained the power of development.' |
Itiha tattha sampajāno hoti. |
Thus he is clearly aware of this. |
Sace pana, bhikkhave, bhikkhuno maraṇasaññāparicitena cetasā bahulaṁ viharato jīvitanikantiyā cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; |
But if, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of death, his mind recoils from attachment to life, draws back, turns away, and is not drawn to it; either equanimity or revulsion becomes established; |
veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me maraṇasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti. |
this should be understood by that bhikkhu, bhikkhus: 'The perception of death is well developed in me, there is progress from my former state, I have attained the power of development.' |
Itiha tattha sampajāno hoti. |
Thus he is clearly aware of this. |
‘Maraṇasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, |
'The perception of death, bhikkhus, when developed and cultivated, is of great fruit and great benefit, having the deathless as its destination and culmination,' |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
thus what was said was said because of this. |
‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
'The perception of loathsomeness in food, bhikkhus, when developed and cultivated, is of great fruit and great benefit, having the deathless as its destination and culmination,' thus it was said. And why was this said? |
Āhāre paṭikūlasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato rasataṇhāya cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. |
For a bhikkhu, bhikkhus, who dwells much with a mind familiarized with the perception of loathsomeness in food, his mind recoils from craving for flavors ... either equanimity or revulsion becomes established. |
Seyyathāpi, bhikkhave, kukkuṭapattaṁ vā nhārudaddulaṁ vā aggimhi pakkhittaṁ patilīyati patikuṭati pativattati, na sampasāriyati. |
Just as, bhikkhus, a cock's feather or a piece of sinew thrown into a fire recoils, draws back, turns away, and is not drawn to it. |
Evamevaṁ kho, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṁ viharato rasataṇhāya cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. |
In the same way, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of loathsomeness in food, his mind recoils from craving for flavors ... either equanimity or revulsion becomes established. |
Sace, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṁ viharato rasataṇhāya cittaṁ anusandahati appaṭikulyatā saṇṭhāti; |
If, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of loathsomeness in food, his mind follows after craving for flavors and non-revulsion becomes established; |
veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me āhāre paṭikūlasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti. |
this should be understood by that bhikkhu, bhikkhus: 'The perception of loathsomeness in food is undeveloped in me, there is no progress from my former state, I have not attained the power of development.' |
Itiha tattha sampajāno hoti. |
Thus he is clearly aware of this. |
Sace pana, bhikkhave, bhikkhuno āhāre paṭikūlasaññāparicitena cetasā bahulaṁ viharato rasataṇhāya cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti; |
But if, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of loathsomeness in food, his mind recoils from craving for flavors ... either equanimity or revulsion becomes established; |
veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me āhāre paṭikūlasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti. |
this should be understood by that bhikkhu, bhikkhus: 'The perception of loathsomeness in food is well developed in me, there is progress from my former state, I have attained the power of development.' |
Itiha tattha sampajāno hoti. |
Thus he is clearly aware of this. |
‘Āhāre paṭikūlasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, |
'The perception of loathsomeness in food, bhikkhus, when developed and cultivated, is of great fruit and great benefit, having the deathless as its destination and culmination,' |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
thus what was said was said because of this. |
‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ. |
'The perception of non-delight in the entire world, bhikkhus, when developed and cultivated, is of great fruit and great benefit, having the deathless as its destination and culmination,' thus it was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And why was this said? |
Sabbaloke anabhiratasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato lokacitresu cittaṁ patilīyati …pe… |
For a bhikkhu, bhikkhus, who dwells much with a mind familiarized with the perception of non-delight in the entire world, his mind recoils from worldly diversions ... |
seyyathāpi bhikkhave …pe… patilīyati patikuṭati pativattati, na sampasāriyati. |
just as, bhikkhus ... it recoils, draws back, turns away, and is not drawn to it. |
Evamevaṁ kho, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṁ viharato lokacitresu cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti. |
In the same way, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of non-delight in the entire world, his mind recoils from worldly diversions, draws back, turns away, and is not drawn to it; either equanimity or revulsion becomes established. |
Sace, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṁ viharato lokacitresu cittaṁ anusandahati appaṭikulyatā saṇṭhāti; |
If, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of non-delight in the entire world, his mind follows after worldly diversions and non-revulsion becomes established; |
veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me sabbaloke anabhiratasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti. |
this should be understood by that bhikkhu, bhikkhus: 'The perception of non-delight in the entire world is undeveloped in me, there is no progress from my former state, I have not attained the power of development.' |
Itiha tattha sampajāno hoti. |
Thus he is clearly aware of this. |
Sace pana, bhikkhave, bhikkhuno sabbaloke anabhiratasaññāparicitena cetasā bahulaṁ viharato lokacitresu cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti; |
But if, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of non-delight in the entire world, his mind recoils from worldly diversions ... either equanimity or revulsion becomes established; |
veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me sabbaloke anabhiratasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti. |
this should be understood by that bhikkhu, bhikkhus: 'The perception of non-delight in the entire world is well developed in me, there is progress from my former state, I have attained the power of development.' |
Itiha tattha sampajāno hoti. |
Thus he is clearly aware of this. |
‘Sabbaloke anabhiratasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, |
'The perception of non-delight in the entire world, bhikkhus, when developed and cultivated, is of great fruit and great benefit, having the deathless as its destination and culmination,' |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
thus what was said was said because of this. |
‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ. |
'The perception of impermanence, bhikkhus, when developed and cultivated, is of great fruit and great benefit, having the deathless as its destination and culmination,' thus it was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And why was this said? |
Aniccasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato lābhasakkārasiloke cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. |
For a bhikkhu, bhikkhus, who dwells much with a mind familiarized with the perception of impermanence, his mind recoils from gain, honor, and fame ... either equanimity or revulsion becomes established. |
Seyyathāpi, bhikkhave, kukkuṭapattaṁ vā nhārudaddulaṁ vā aggimhi pakkhittaṁ patilīyati patikuṭati pativattati na sampasāriyati. |
Just as, bhikkhus, a cock's feather or a piece of sinew thrown into a fire recoils, draws back, turns away, and is not drawn to it. |
Evamevaṁ kho, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṁ viharato lābhasakkārasiloke cittaṁ patilīyati …pe… upekkhā vā pāṭikulyatā vā saṇṭhāti. |
In the same way, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of impermanence, his mind recoils from gain, honor, and fame ... either equanimity or revulsion becomes established. |
Sace, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṁ viharato lābhasakkārasiloke cittaṁ anusandahati appaṭikulyatā saṇṭhāti; |
If, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of impermanence, his mind follows after gain, honor, and fame and non-revulsion becomes established; |
veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me aniccasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti. |
this should be understood by that bhikkhu, bhikkhus: 'The perception of impermanence is undeveloped in me, there is no progress from my former state, I have not attained the power of development.' |
Itiha tattha sampajāno hoti. |
Thus he is clearly aware of this. |
Sace pana, bhikkhave, bhikkhuno aniccasaññāparicitena cetasā bahulaṁ viharato lābhasakkārasiloke cittaṁ patilīyati patikuṭati pativattati, na sampasāriyati upekkhā vā pāṭikulyatā vā saṇṭhāti; |
But if, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of impermanence, his mind recoils from gain, honor, and fame, draws back, turns away, and is not drawn to it; either equanimity or revulsion becomes established; |
veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me aniccasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti. |
this should be understood by that bhikkhu, bhikkhus: 'The perception of impermanence is well developed in me, there is progress from my former state, I have attained the power of development.' |
Itiha tattha sampajāno hoti. |
Thus he is clearly aware of this. |
‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, |
'The perception of impermanence, bhikkhus, when developed and cultivated, is of great fruit and great benefit, having the deathless as its destination and culmination,' |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
thus what was said was said because of this. |
‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ. |
'The perception of suffering in the impermanent, bhikkhus, when developed and cultivated, is of great fruit and great benefit, having the deathless as its destination and culmination,' thus it was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And why was this said? |
Anicce dukkhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. |
For a bhikkhu, bhikkhus, who dwells much with a mind familiarized with the perception of suffering in the impermanent, a keen perception of fear is established regarding laziness, sloth, negligence, heedlessness, non-devotion, and lack of reflection, like one with a sword raised to strike. |
Sace, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṁ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā, na paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. |
If, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of suffering in the impermanent, a keen perception of fear regarding laziness, sloth, negligence, heedlessness, non-devotion, and lack of reflection is not established, like one with a sword raised to strike, |
Veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me anicce dukkhasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti. |
this should be understood by that bhikkhu, bhikkhus: 'The perception of suffering in the impermanent is undeveloped in me, there is no progress from my former state, I have not attained the power of development.' |
Itiha tattha sampajāno hoti. |
Thus he is clearly aware of this. |
Sace pana, bhikkhave, bhikkhuno anicce dukkhasaññāparicitena cetasā bahulaṁ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. |
But if, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of suffering in the impermanent, a keen perception of fear is established regarding laziness, sloth, negligence, heedlessness, non-devotion, and lack of reflection, like one with a sword raised to strike, |
Veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me anicce dukkhasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti. |
this should be understood by that bhikkhu, bhikkhus: 'The perception of suffering in the impermanent is well developed in me, there is progress from my former state, I have attained the power of development.' |
Itiha tattha sampajāno hoti. |
Thus he is clearly aware of this. |
‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, |
'The perception of suffering in the impermanent, bhikkhus, when developed and cultivated, is of great fruit and great benefit, having the deathless as its destination and culmination,' |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
thus what was said was said because of this. |
‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ. |
'The perception of not-self in suffering, bhikkhus, when developed and cultivated, is of great fruit and great benefit, having the deathless as its destination and culmination,' thus it was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And why was this said? |
Dukkhe anattasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ. |
For a bhikkhu, bhikkhus, who dwells much with a mind familiarized with the perception of not-self in suffering, his mind is free from I-making, mine-making, and the underlying tendency to conceit regarding this conscious body and all external signs; it has transcended classifications and is peaceful and well liberated. |
Sace, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu na ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ. |
If, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of not-self in suffering, his mind is not free from I-making, mine-making, and the underlying tendency to conceit regarding this conscious body and all external signs; it has not transcended classifications and is not peaceful and well liberated, |
Veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me dukkhe anattasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti. |
this should be understood by that bhikkhu, bhikkhus: 'The perception of not-self in suffering is undeveloped in me, there is no progress from my former state, I have not attained the power of development.' |
Itiha tattha sampajāno hoti. |
Thus he is clearly aware of this. |
Sace pana, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ. |
But if, bhikkhus, for a bhikkhu who dwells much with a mind familiarized with the perception of not-self in suffering, his mind is free from I-making, mine-making, and the underlying tendency to conceit regarding this conscious body and all external signs; it has transcended classifications and is peaceful and well liberated, |
Veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me dukkhe anattasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti. |
this should be understood by that bhikkhu, bhikkhus: 'The perception of not-self in suffering is well developed in me, there is progress from my former state, I have attained the power of development.' |
Itiha tattha sampajāno hoti. |
Thus he is clearly aware of this. |
‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, |
'The perception of not-self in suffering, bhikkhus, when developed and cultivated, is of great fruit and great benefit, having the deathless as its destination and culmination,' |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
thus what was said was said because of this. |
Imā kho, bhikkhave, satta saññā bhāvitā bahulīkatā mahapphalā honti mahānisaṁsā amatogadhā amatapariyosānā”ti. |
These seven perceptions, bhikkhus, when developed and cultivated, are of great fruit and great benefit, having the deathless as their destination and culmination." |
Chaṭṭhaṁ. |
Sixth. |
52 - AN7.52 Dānamahapphalasutta |
52 - AN7.52 The Discourse on the Great Fruit of Giving |
Ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. |
At one time the Blessed One was dwelling at Campā on the shore of Gaggarā Lotus Pond. |
Atha kho sambahulā campeyyakā upāsakā yena āyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho campeyyakā upāsakā āyasmantaṁ sāriputtaṁ etadavocuṁ: |
Then several lay followers from Campā approached the Venerable Sāriputta; having approached, they paid homage to the Venerable Sāriputta and sat to one side. Seated to one side, the lay followers from Campā said this to the Venerable Sāriputta: |
“cirassutā no, bhante, bhagavato sammukhā dhammīkathā. |
"It has been a long time, venerable sir, since we heard a Dhamma talk in the presence of the Blessed One. |
Sādhu mayaṁ, bhante, labheyyāma bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti. |
It would be good, venerable sir, if we could get to hear a Dhamma talk in the presence of the Blessed One." |
“Tenahāvuso, tadahuposathe āgaccheyyātha, |
"Then, friends, come on the uposatha day of the half-month, |
appeva nāma labheyyātha bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti. |
perhaps you might get to hear a Dhamma talk in the presence of the Blessed One." |
“Evaṁ, bhante”ti kho campeyyakā upāsakā āyasmato sāriputtassa paṭissutvā uṭṭhāyāsanā āyasmantaṁ sāriputtaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. |
"Yes, venerable sir," the lay followers from Campā replied to the Venerable Sāriputta. Having risen from their seats, they paid homage to the Venerable Sāriputta, circumambulated him, and departed. |
Atha kho campeyyakā upāsakā tadahuposathe yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. |
Then on the uposatha day of the half-month, the lay followers from Campā approached the Venerable Sāriputta; having approached, they paid homage to the Venerable Sāriputta and stood to one side. |
Atha kho āyasmā sāriputto tehi campeyyakehi upāsakehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: |
Then the Venerable Sāriputta, together with those lay followers from Campā, approached the Blessed One; having approached, he paid homage to the Blessed One and sat to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One: |
“Siyā nu kho, bhante, idhekaccassa tādisaṁyeva dānaṁ dinnaṁ na mahapphalaṁ hoti na mahānisaṁsaṁ; |
"Could it be, venerable sir, that for someone, the same kind of gift given would not be of great fruit and great benefit; |
siyā pana, bhante, idhekaccassa tādisaṁyeva dānaṁ dinnaṁ mahapphalaṁ hoti mahānisaṁsan”ti? |
but for someone else, venerable sir, the same kind of gift given would be of great fruit and great benefit?" |
“Siyā, sāriputta, idhekaccassa tādisaṁyeva dānaṁ dinnaṁ na mahapphalaṁ hoti na mahānisaṁsaṁ; |
"It could be, Sāriputta, that for someone, the same kind of gift given would not be of great fruit and great benefit; |
siyā pana, sāriputta, idhekaccassa tādisaṁyeva dānaṁ dinnaṁ mahapphalaṁ hoti mahānisaṁsan”ti. |
but for someone else, Sāriputta, the same kind of gift given would be of great fruit and great benefit." |
“Ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṁyeva dānaṁ dinnaṁ na mahapphalaṁ hoti na mahānisaṁsaṁ; |
"What, venerable sir, is the cause and reason why for someone the same kind of gift given is not of great fruit and great benefit; |
ko nu kho, bhante, hetu ko paccayo yena midhekaccassa tādisaṁyeva dānaṁ dinnaṁ mahapphalaṁ hoti mahānisaṁsan”ti? |
what, venerable sir, is the cause and reason why for someone the same kind of gift given is of great fruit and great benefit?" |
“Idha, sāriputta, ekacco sāpekho dānaṁ deti, patibaddhacitto dānaṁ deti, sannidhipekho dānaṁ deti, ‘imaṁ pecca paribhuñjissāmī’ti dānaṁ deti. |
"Here, Sāriputta, someone gives a gift with expectation, gives a gift with mind attached, gives a gift expecting to store it up, gives a gift thinking 'I will enjoy this after death.' |
So taṁ dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
He gives that gift to an ascetic or brahmin—food, drink, clothing, vehicles, garlands, perfumes, unguents, bedding, shelter, and lamps. |
Taṁ kiṁ maññasi, sāriputta, dadeyya idhekacco evarūpaṁ dānan”ti? |
What do you think, Sāriputta, would someone give such a gift?" |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Tatra, sāriputta, yvāyaṁ sāpekho dānaṁ deti, patibaddhacitto dānaṁ deti, sannidhipekho dānaṁ deti, ‘imaṁ pecca paribhuñjissāmī’ti dānaṁ deti. |
"There, Sāriputta, one who gives a gift with expectation, gives a gift with mind attached, gives a gift expecting to store it up, gives a gift thinking 'I will enjoy this after death'— |
So taṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjati. |
having given that gift, at the breaking up of the body after death, he is reborn in companionship with the gods of the Four Great Kings. |
So taṁ kammaṁ khepetvā taṁ iddhiṁ taṁ yasaṁ taṁ ādhipaccaṁ āgāmī hoti āgantā itthattaṁ. |
Having exhausted that karma, that success, that glory, that sovereignty, he returns as a comer back to this state. |
Idha pana, sāriputta, ekacco na heva kho sāpekho dānaṁ deti, na patibaddhacitto dānaṁ deti, na sannidhipekho dānaṁ deti, na ‘imaṁ pecca paribhuñjissāmī’ti dānaṁ deti; |
But here, Sāriputta, someone gives a gift without expectation, does not give a gift with mind attached, does not give a gift expecting to store it up, does not give a gift thinking 'I will enjoy this after death'; |
api ca kho ‘sāhu dānan’ti dānaṁ deti …pe…. |
but gives a gift thinking 'Giving is good' ... |
Napi ‘sāhu dānan’ti dānaṁ deti; |
He does not give a gift thinking 'Giving is good'; |
api ca kho ‘dinnapubbaṁ katapubbaṁ pitupitāmahehi na arahāmi porāṇaṁ kulavaṁsaṁ hāpetun’ti dānaṁ deti …pe…. |
but gives a gift thinking 'This was given before, done before by my father and grandfather; I should not let the ancient family tradition lapse' ... |
Napi ‘dinnapubbaṁ katapubbaṁ pitupitāmahehi na arahāmi porāṇaṁ kulavaṁsaṁ hāpetun’ti dānaṁ deti; |
He does not give a gift thinking 'This was given before, done before by my father and grandfather; I should not let the ancient family tradition lapse'; |
api ca kho ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ adātun’ti dānaṁ deti …pe…. |
but gives a gift thinking 'I cook, these do not cook; it is not right for me who cooks not to give to those who do not cook' ... |
Napi ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ adātun’ti dānaṁ deti; |
He does not give a gift thinking 'I cook, these do not cook; it is not right for me who cooks not to give to those who do not cook'; |
api ca kho ‘yathā tesaṁ pubbakānaṁ isīnaṁ tāni mahāyaññāni ahesuṁ, seyyathidaṁ— |
but gives a gift thinking 'Just as those former seers had great sacrifices— |
aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṁ me ayaṁ dānasaṁvibhāgo bhavissatī’ti dānaṁ deti …pe…. |
namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—so may this gift-distribution of mine be' ... |
Napi ‘yathā tesaṁ pubbakānaṁ isīnaṁ tāni mahāyaññāni ahesuṁ, seyyathidaṁ— |
He does not give a gift thinking 'Just as those former seers had great sacrifices— |
aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṁ me ayaṁ dānasaṁvibhāgo bhavissatī’ti dānaṁ deti; |
namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—so may this gift-distribution of mine be'; |
api ca kho ‘imaṁ me dānaṁ dadato cittaṁ pasīdati, attamanatā somanassaṁ upajāyatī’ti dānaṁ deti …pe…. |
but gives a gift thinking 'When I give this gift, my mind becomes serene, and gladness and joy arise' ... |
Napi ‘imaṁ me dānaṁ dadato cittaṁ pasīdati, attamanatā somanassaṁ upajāyatī’ti dānaṁ deti; |
He does not give a gift thinking 'When I give this gift, my mind becomes serene, and gladness and joy arise'; |
api ca kho cittālaṅkāracittaparikkhāraṁ dānaṁ deti. |
but gives a gift as an ornament of the mind, as an equipment of the mind. |
So taṁ dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
He gives that gift to an ascetic or brahmin—food, drink, clothing, vehicles, garlands, perfumes, unguents, bedding, shelter, and lamps. |
Taṁ kiṁ maññasi, sāriputta, dadeyya idhekacco evarūpaṁ dānan”ti? |
What do you think, Sāriputta, would someone give such a gift?" |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Tatra, sāriputta, yvāyaṁ na heva sāpekho dānaṁ deti; |
"There, Sāriputta, one who does not give a gift with expectation; |
na patibaddhacitto dānaṁ deti; |
does not give a gift with mind attached; |
na sannidhipekho dānaṁ deti; |
does not give a gift expecting to store it up; |
na ‘imaṁ pecca paribhuñjissāmī’ti dānaṁ deti; |
does not give a gift thinking 'I will enjoy this after death'; |
napi ‘sāhu dānan’ti dānaṁ deti; |
does not give a gift thinking 'Giving is good'; |
napi ‘dinnapubbaṁ katapubbaṁ pitupitāmahehi na arahāmi porāṇaṁ kulavaṁsaṁ hāpetun’ti dānaṁ deti; |
does not give a gift thinking 'This was given before, done before by my father and grandfather; I should not let the ancient family tradition lapse'; |
napi ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ adātun’ti dānaṁ deti; |
does not give a gift thinking 'I cook, these do not cook; it is not right for me who cooks not to give to those who do not cook'; |
napi ‘yathā tesaṁ pubbakānaṁ isīnaṁ tāni mahāyaññāni ahesuṁ, seyyathidaṁ— |
does not give a gift thinking 'Just as those former seers had great sacrifices— |
aṭṭhakassa vāmakassa vāmadevassa vessāmittassa yamadaggino aṅgīrasassa bhāradvājassa vāseṭṭhassa kassapassa bhaguno, evaṁ me ayaṁ dānasaṁvibhāgo bhavissatī’ti dānaṁ deti; |
namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—so may this gift-distribution of mine be'; |
napi ‘imaṁ me dānaṁ dadato cittaṁ pasīdati, attamanatā somanassaṁ upajāyatī’ti dānaṁ deti; |
does not give a gift thinking 'When I give this gift, my mind becomes serene, and gladness and joy arise'; |
api ca kho cittālaṅkāracittaparikkhāraṁ dānaṁ deti. |
but gives a gift as an ornament of the mind, as an equipment of the mind— |
So taṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjati. |
having given that gift, at the breaking up of the body after death, he is reborn in companionship with the gods of Brahmā's retinue. |
So taṁ kammaṁ khepetvā taṁ iddhiṁ taṁ yasaṁ taṁ ādhipaccaṁ anāgāmī hoti anāgantā itthattaṁ. |
Having exhausted that karma, that success, that glory, that sovereignty, he is a non-returner, not coming back to this state. |
Ayaṁ kho, sāriputta, hetu ayaṁ paccayo yena midhekaccassa tādisaṁyeva dānaṁ dinnaṁ na mahapphalaṁ hoti na mahānisaṁsaṁ. |
This, Sāriputta, is the cause and reason why for someone the same kind of gift given is not of great fruit and great benefit. |
Ayaṁ pana, sāriputta, hetu ayaṁ paccayo yena midhekaccassa tādisaṁyeva dānaṁ dinnaṁ mahapphalaṁ hoti mahānisaṁsan”ti. |
This, Sāriputta, is the cause and reason why for someone the same kind of gift given is of great fruit and great benefit." |
Navamaṁ. |
Ninth. |
53 - AN7.53 Nandamātāsutta |
53 - AN7.53 Sutta on Nandamātā |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca mahāmoggallāno dakkhiṇāgirismiṁ cārikaṁ caranti mahatā bhikkhusaṅghena saddhiṁ. |
On one occasion the Venerable Sāriputta and the Venerable Mahāmoggallāna were wandering in the Southern Hills with a large Saṅgha of bhikkhus. |
Tena kho pana samayena veḷukaṇḍakī nandamātā upāsikā rattiyā paccūsasamayaṁ paccuṭṭhāya pārāyanaṁ sarena bhāsati. |
Now on that occasion the laywoman disciple Nandamātā of Veḷukaṇṭaka had arisen in the pre-dawn time and was reciting the Pārāyana by heart. |
Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṁ disaṁ gacchati kenacideva karaṇīyena. |
Now on that occasion the Great King Vessavaṇa was travelling from the northern quarter to the southern quarter for some business. |
Assosi kho vessavaṇo mahārājā nandamātāya upāsikāya pārāyanaṁ sarena bhāsantiyā, sutvā kathāpariyosānaṁ āgamayamāno aṭṭhāsi. |
The Great King Vessavaṇa heard the laywoman disciple Nandamātā reciting the Pārāyana by heart and, having heard, he stood waiting for the discourse to end. |
Atha kho nandamātā upāsikā pārāyanaṁ sarena bhāsitvā tuṇhī ahosi. |
Then the laywoman disciple Nandamātā, having recited the Pārāyana by heart, fell silent. |
Atha kho vessavaṇo mahārājā nandamātāya upāsikāya kathāpariyosānaṁ viditvā abbhānumodi: |
Then the Great King Vessavaṇa, knowing that the laywoman disciple Nandamātā’s discourse had ended, expressed his approval: |
“sādhu, bhagini, sādhu, bhaginī”ti. |
“Good, sister! Good, sister!” |
“Ko paneso, bhadramukhā”ti? |
“Who is this, good sir?” |
“Ahaṁ te, bhagini, bhātā vessavaṇo, mahārājā”ti. |
“I am your brother, sister, Vessavaṇa, the Great King.” |
“Sādhu, bhadramukha, tena hi yo me ayaṁ dhammapariyāyo bhaṇito idaṁ te hotu ātitheyyan”ti. |
“Good, good sir. In that case, let this Dhamma discourse that I have recited be your guest-gift.” |
“Sādhu, bhagini, etañceva me hotu ātitheyyaṁ. |
“Good, sister, and let this too be my guest-gift. |
Sveva sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṁ āgamissati, tañca bhikkhusaṅghaṁ parivisitvā mama dakkhiṇaṁ ādiseyyāsi. |
Tomorrow the Saṅgha of bhikkhus headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭaka before breakfast; you should serve that Saṅgha of bhikkhus and dedicate the offering to me. |
Etañceva me bhavissati ātitheyyan”ti. |
This too will be my guest-gift.” |
Atha kho nandamātā upāsikā tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpesi. |
Then the laywoman disciple Nandamātā, when the night had passed, had exquisite staple and non-staple foods prepared in her own residence. |
Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso yena veḷukaṇḍako tadavasari. |
Then the Saṅgha of bhikkhus headed by Sāriputta and Moggallāna arrived at Veḷukaṇṭaka before breakfast. |
Atha kho nandamātā upāsikā aññataraṁ purisaṁ āmantesi: |
Then the laywoman disciple Nandamātā addressed a certain man: |
“ehi tvaṁ, ambho purisa, ārāmaṁ gantvā bhikkhusaṅghassa kālaṁ ārocehi: |
“Come, good man, go to the monastery and announce the time to the Saṅgha of bhikkhus: |
‘kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṁ bhattan’”ti. |
‘It is time, sirs, the meal in the lady Nandamātā’s residence is ready.’” |
“Evaṁ, ayye”ti kho so puriso nandamātāya upāsikāya paṭissutvā ārāmaṁ gantvā bhikkhusaṅghassa kālaṁ ārocesi: |
“Yes, lady,” that man replied to the laywoman disciple Nandamātā, and he went to the monastery and announced the time to the Saṅgha of bhikkhus: |
“kālo, bhante, ayyāya nandamātuyā nivesane niṭṭhitaṁ bhattan”ti. |
“It is time, sirs, the meal in the lady Nandamātā’s residence is ready.” |
Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena nandamātāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then, in the morning, the Saṅgha of bhikkhus headed by Sāriputta and Moggallāna dressed, and taking their bowls and robes, they went to the residence of the laywoman disciple Nandamātā; having approached, they sat down on the prepared seats. |
Atha kho nandamātā upāsikā sāriputtamoggallānappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then the laywoman disciple Nandamātā with her own hands served and satisfied the Saṅgha of bhikkhus headed by Sāriputta and Moggallāna with exquisite staple and non-staple foods. |
Atha kho nandamātā upāsikā āyasmantaṁ sāriputtaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. |
Then, when the Venerable Sāriputta had finished his meal and withdrawn his hand from the bowl, the laywoman disciple Nandamātā sat down at one side. |
Ekamantaṁ nisinnaṁ kho nandamātaraṁ upāsikaṁ āyasmā sāriputto etadavoca: |
As she was sitting there, the Venerable Sāriputta said this to the laywoman disciple Nandamātā: |
“ko pana te, nandamāte, bhikkhusaṅghassa abbhāgamanaṁ ārocesī”ti? |
“But who, Nandamātā, announced the arrival of the Saṅgha of bhikkhus to you?” |
“Idhāhaṁ, bhante, rattiyā paccūsasamayaṁ paccuṭṭhāya pārāyanaṁ sarena bhāsitvā tuṇhī ahosiṁ. |
“Just now, venerable sir, having arisen in the pre-dawn time, I recited the Pārāyana by heart and then fell silent. |
Atha kho, bhante, vessavaṇo mahārājā mama kathāpariyosānaṁ viditvā abbhānumodi: |
Then, venerable sir, the Great King Vessavaṇa, knowing my discourse had ended, expressed his approval: |
‘sādhu, bhagini, sādhu, bhaginī’ti. |
‘Good, sister! Good, sister!’ |
‘Ko paneso, bhadramukhā’ti? |
‘Who is this, good sir?’ I asked. |
‘Ahaṁ te, bhagini, bhātā vessavaṇo, mahārājā’ti. |
‘I am your brother, sister, Vessavaṇa, the Great King.’ |
‘Sādhu, bhadramukha, tena hi yo me ayaṁ dhammapariyāyo bhaṇito idaṁ te hotu ātitheyyan’ti. |
‘Good, good sir. In that case, let this Dhamma discourse that I have recited be your guest-gift.’ |
‘Sādhu, bhagini, etañceva me hotu ātitheyyaṁ. |
‘Good, sister, and let this too be my guest-gift. |
Sveva sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṁ āgamissati, tañca bhikkhusaṅghaṁ parivisitvā mama dakkhiṇaṁ ādiseyyāsi. |
Tomorrow the Saṅgha of bhikkhus headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭaka before breakfast; you should serve that Saṅgha of bhikkhus and dedicate the offering to me. |
Etañceva me bhavissati ātitheyyan’ti. |
This too will be my guest-gift.’ |
Yadidaṁ, bhante, dāne puññañca puññamahī ca taṁ vessavaṇassa mahārājassa sukhāya hotū”ti. |
Whatever merit and fruit of merit there is in this gift, may it be for the happiness of the Great King Vessavaṇa.” |
“Acchariyaṁ, nandamāte, abbhutaṁ, nandamāte. |
“It is wonderful, Nandamātā! It is amazing, Nandamātā! |
Yatra hi nāma vessavaṇena mahārājena evaṁmahiddhikena evaṁmahesakkhena devaputtena sammukhā sallapissasī”ti. |
That you should be able to converse face to face with the Great King Vessavaṇa, a son of the devas of such great power and majesty!” |
“Na kho me, bhante, eseva acchariyo abbhuto dhammo. |
“Venerable sir, this is not the only wonderful and amazing quality I have. |
Atthi me aññopi acchariyo abbhuto dhammo. |
I have another wonderful and amazing quality. |
Idha me, bhante, nando nāma ekaputtako piyo manāpo. |
Here, venerable sir, I had an only son named Nanda, who was dear and beloved. |
Taṁ rājāno kismiñcideva pakaraṇe okassa pasayha jīvitā voropesuṁ. |
The king, on some pretext, forcibly seized him and had him put to death. |
Tasmiṁ kho panāhaṁ, bhante, dārake gahite vā gayhamāne vā vadhe vā vajjhamāne vā hate vā haññamāne vā nābhijānāmi cittassa aññathattan”ti. |
And yet, venerable sir, I am not aware of any alteration in my mind when the boy was seized, was being seized, was executed, was being executed, was killed, or was being killed.” |
“Acchariyaṁ, nandamāte, abbhutaṁ nandamāte. |
“It is wonderful, Nandamātā! It is amazing, Nandamātā! |
Yatra hi nāma cittuppādampi parisodhessasī”ti. |
That you could purify even such a state of mind!” |
“Na kho me, bhante, eseva acchariyo abbhuto dhammo. |
“Venerable sir, this is not the only wonderful and amazing quality I have. |
Atthi me aññopi acchariyo abbhuto dhammo. |
I have another wonderful and amazing quality. |
Idha me, bhante, sāmiko kālaṅkato aññataraṁ yakkhayoniṁ upapanno. |
Here, venerable sir, my husband passed away and was reborn in a certain yakkha womb. |
So me teneva purimena attabhāvena uddassesi. |
He revealed himself to me in his former physical form. |
Na kho panāhaṁ, bhante, abhijānāmi tatonidānaṁ cittassa aññathattan”ti. |
And yet, venerable sir, I am not aware of any alteration in my mind on that account.” |
“Acchariyaṁ, nandamāte, abbhutaṁ, nandamāte. |
“It is wonderful, Nandamātā! It is amazing, Nandamātā! |
Yatra hi nāma cittuppādampi parisodhessasī”ti. |
That you could purify even such a state of mind!” |
“Na kho me, bhante, eseva acchariyo abbhuto dhammo. |
“Venerable sir, this is not the only wonderful and amazing quality I have. |
Atthi me aññopi acchariyo abbhuto dhammo. |
I have another wonderful and amazing quality. |
Yatohaṁ, bhante, sāmikassa daharasseva daharā ānītā nābhijānāmi sāmikaṁ manasāpi aticaritā, kuto pana kāyenā”ti. |
From the time, venerable sir, that I was brought to my husband’s home as a young girl, I am not aware of having transgressed against my husband even in thought, let alone in body.” |
“Acchariyaṁ, nandamāte, abbhutaṁ, nandamāte. |
“It is wonderful, Nandamātā! It is amazing, Nandamātā! |
Yatra hi nāma cittuppādampi parisodhessasī”ti. |
That you could purify even such a state of mind!” |
“Na kho me, bhante, eseva acchariyo abbhuto dhammo. |
“Venerable sir, this is not the only wonderful and amazing quality I have. |
Atthi me aññopi acchariyo abbhuto dhammo. |
I have another wonderful and amazing quality. |
Yadāhaṁ, bhante, upāsikā paṭidesitā nābhijānāmi kiñci sikkhāpadaṁ sañcicca vītikkamitā”ti. |
Since I was declared a laywoman disciple, venerable sir, I am not aware of having intentionally transgressed any training rule.” |
“Acchariyaṁ, nandamāte, abbhutaṁ, nandamāte”ti. |
“It is wonderful, Nandamātā! It is amazing, Nandamātā!” |
“Na kho me, bhante, eseva acchariyo abbhuto dhammo. |
“Venerable sir, this is not the only wonderful and amazing quality I have. |
Atthi me aññopi acchariyo abbhuto dhammo. |
I have another wonderful and amazing quality. |
Idhāhaṁ, bhante, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. |
Here, venerable sir, whenever I wish, quite secluded from sensual pleasures, secluded from unwholesome states, I enter and dwell in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ vivekajaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi. |
With the stilling of thought and examination, I enter and dwell in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. |
Pītiyā ca virāgā upekkhikā ca viharāmi satā ca sampajānā sukhañca kāyena paṭisaṁvedemi, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi. |
With the fading away as well of rapture, I dwell in equanimity, and mindful and clearly comprehending, I experience happiness with the body; I enter and dwell in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ |
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmī”ti. |
With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, I enter and dwell in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.” |
“Acchariyaṁ, nandamāte, abbhutaṁ, nandamāte”ti. |
“It is wonderful, Nandamātā! It is amazing, Nandamātā!” |
“Na kho me, bhante, eseva acchariyo abbhuto dhammo. |
“Venerable sir, this is not the only wonderful and amazing quality I have. |
Atthi me aññopi acchariyo abbhuto dhammo. |
I have another wonderful and amazing quality. |
Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṁyojanāni nāhaṁ tesaṁ kiñci attani appahīnaṁ samanupassāmī”ti. |
Those five lower fetters that have been taught by the Blessed One, venerable sir, I do not see any of them unabandoned in myself.” |
“Acchariyaṁ, nandamāte, abbhutaṁ, nandamāte”ti. |
“It is wonderful, Nandamātā! It is amazing, Nandamātā!” |
Atha kho āyasmā sāriputto nandamātaraṁ upāsikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti. |
Then the Venerable Sāriputta, having instructed, encouraged, inspired, and gladdened the laywoman disciple Nandamātā with a Dhamma talk, rose from his seat and departed. |
Dasamaṁ. |
Tenth. |
Mahāyaññavaggo pañcamo. |
The Great Sacrifice Chapter, the Fifth. |
Tassuddānaṁ |
The summary: |
Ṭhiti ca parikkhāraṁ dve, |
Duration and Requisites, two, |
aggī saññā ca dve parā; |
Fires, Perceptions, two more; |
Methunā saṁyogo dānaṁ, |
Sexual Intercourse, Bondage, Giving, |
nandamātena te dasāti. |
And with Nandamātā, these are ten. |
Paṇṇāsako samatto. |
The Fifty is completed. |
55 - AN7.55 Purisagatisutta |
55 - AN7.55 Sutta on the Destinations of Persons |
“Satta ca, bhikkhave, purisagatiyo desessāmi anupādā ca parinibbānaṁ. |
“Bhikkhus, I will teach you the seven destinations of persons and the final nibbāna without clinging. |
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
Listen to that, pay close attention, I will speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“katamā ca, bhikkhave, satta purisagatiyo? |
“And what, bhikkhus, are the seven destinations of persons? |
Idha, bhikkhave, bhikkhu evaṁ paṭipanno hoti: |
Here, bhikkhus, a bhikkhu practices thus: |
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṁ bhūtaṁ taṁ pajahāmī’ti upekkhaṁ paṭilabhati. |
‘It might not be, and it might not be for me; it will not be, and it will not be for me; what exists, what has come to be, that I am abandoning,’ and he obtains equanimity. |
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. |
He is not attached to existence, not attached to coming to be, and with right wisdom he sees the further peaceful state. |
Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti. |
But that state is not completely realized by him, his underlying tendency to conceit is not completely abandoned, his underlying tendency to craving for existence is not completely abandoned, his underlying tendency to ignorance is not completely abandoned. |
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. |
Through the complete destruction of the five lower fetters, he becomes one who attains final nibbāna in between. |
Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā nibbāyeyya. |
Just as, bhikkhus, when a spark is struck from an iron plate heated all day, it arises and is extinguished. |
Evamevaṁ kho, bhikkhave, bhikkhu evaṁ paṭipanno hoti: |
So too, bhikkhus, a bhikkhu practices thus: |
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṁ bhūtaṁ taṁ pajahāmī’ti upekkhaṁ paṭilabhati. |
‘It might not be, and it might not be for me; it will not be, and it will not be for me; what exists, what has come to be, that I am abandoning,’ and he obtains equanimity. |
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. |
He is not attached to existence, not attached to coming to be, and with right wisdom he sees the further peaceful state. |
Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti. |
But that state is not completely realized by him, his underlying tendency to conceit is not completely abandoned, his underlying tendency to craving for existence is not completely abandoned, his underlying tendency to ignorance is not completely abandoned. |
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. |
Through the complete destruction of the five lower fetters, he becomes one who attains final nibbāna in between. |
Idha pana, bhikkhave, bhikkhu evaṁ paṭipanno hoti: |
Again, bhikkhus, a bhikkhu practices thus: |
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṁ bhūtaṁ taṁ pajahāmī’ti upekkhaṁ paṭilabhati. |
‘It might not be, and it might not be for me; it will not be, and it will not be for me; what exists, what has come to be, that I am abandoning,’ and he obtains equanimity. |
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. |
He is not attached to existence, not attached to coming to be, and with right wisdom he sees the further peaceful state. |
Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti. |
But that state is not completely realized by him, his underlying tendency to conceit is not completely abandoned, his underlying tendency to craving for existence is not completely abandoned, his underlying tendency to ignorance is not completely abandoned. |
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. |
Through the complete destruction of the five lower fetters, he becomes one who attains final nibbāna in between. |
Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā nibbāyeyya. |
Just as, bhikkhus, when a spark is struck from an iron plate heated all day, it arises, leaps up, and is extinguished. |
Evamevaṁ kho, bhikkhave, bhikkhu evaṁ paṭipanno hoti: |
So too, bhikkhus, a bhikkhu practices thus: |
‘no cassa no ca me siyā …pe… |
‘It might not be, and it might not be for me...’ |
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. |
...through the complete destruction of the five lower fetters, he becomes one who attains final nibbāna in between. |
Idha pana, bhikkhave, bhikkhu evaṁ paṭipanno hoti: |
Again, bhikkhus, a bhikkhu practices thus: |
‘no cassa no ca me siyā …pe… |
‘It might not be, and it might not be for me...’ |
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. |
...through the complete destruction of the five lower fetters, he becomes one who attains final nibbāna in between. |
Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā anupahacca talaṁ nibbāyeyya. |
Just as, bhikkhus, when a spark is struck from an iron plate heated all day, it arises, leaps up, and without touching the ground is extinguished. |
Evamevaṁ kho, bhikkhave, bhikkhu evaṁ paṭipanno hoti: |
So too, bhikkhus, a bhikkhu practices thus: |
‘no cassa no ca me siyā …pe… |
‘It might not be, and it might not be for me...’ |
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. |
...through the complete destruction of the five lower fetters, he becomes one who attains final nibbāna in between. |
Idha pana, bhikkhave, bhikkhu evaṁ paṭipanno hoti: |
Again, bhikkhus, a bhikkhu practices thus: |
‘no cassa no ca me siyā …pe… |
‘It might not be, and it might not be for me...’ |
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti. |
...through the complete destruction of the five lower fetters, he becomes one who attains final nibbāna upon landing. |
Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā upahacca talaṁ nibbāyeyya. |
Just as, bhikkhus, when a spark is struck from an iron plate heated all day, it arises, leaps up, and touching the ground is extinguished. |
Evamevaṁ kho, bhikkhave, bhikkhu evaṁ paṭipanno hoti: |
So too, bhikkhus, a bhikkhu practices thus: |
‘no cassa no ca me siyā …pe… |
‘It might not be, and it might not be for me...’ |
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti. |
...through the complete destruction of the five lower fetters, he becomes one who attains final nibbāna upon landing. |
Idha pana, bhikkhave, bhikkhu evaṁ paṭipanno hoti: |
Again, bhikkhus, a bhikkhu practices thus: |
‘no cassa no ca me siyā …pe… |
‘It might not be, and it might not be for me...’ |
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti. |
...through the complete destruction of the five lower fetters, he becomes one who attains final nibbāna without exertion. |
Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā paritte tiṇapuñje vā kaṭṭhapuñje vā nipateyya. |
Just as, bhikkhus, when a spark is struck from an iron plate heated all day, it arises, leaps up, and lands on a small pile of grass or wood. |
Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva parittaṁ tiṇapuñjaṁ vā kaṭṭhapuñjaṁ vā pariyādiyitvā anāhārā nibbāyeyya. |
There it would generate a flame, generate smoke, and having generated a flame and smoke, having consumed that small pile of grass or wood, it would be extinguished for lack of fuel. |
Evamevaṁ kho, bhikkhave, bhikkhu evaṁ paṭipanno hoti: |
So too, bhikkhus, a bhikkhu practices thus: |
‘no cassa no ca me siyā …pe… |
‘It might not be, and it might not be for me...’ |
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti. |
...through the complete destruction of the five lower fetters, he becomes one who attains final nibbāna without exertion. |
Idha pana, bhikkhave, bhikkhu evaṁ paṭipanno hoti: |
Again, bhikkhus, a bhikkhu practices thus: |
‘no cassa no ca me siyā …pe… |
‘It might not be, and it might not be for me...’ |
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti. |
...through the complete destruction of the five lower fetters, he becomes one who attains final nibbāna with exertion. |
Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā vipule tiṇapuñje vā kaṭṭhapuñje vā nipateyya. |
Just as, bhikkhus, when a spark is struck from an iron plate heated all day, it arises, leaps up, and lands on a large pile of grass or wood. |
Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva vipulaṁ tiṇapuñjaṁ vā kaṭṭhapuñjaṁ vā pariyādiyitvā anāhārā nibbāyeyya. |
There it would generate a flame, generate smoke, and having generated a flame and smoke, having consumed that large pile of grass or wood, it would be extinguished for lack of fuel. |
Evamevaṁ kho, bhikkhave, bhikkhu evaṁ paṭipanno hoti: |
So too, bhikkhus, a bhikkhu practices thus: |
‘no cassa no ca me siyā …pe… |
‘It might not be, and it might not be for me...’ |
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti. |
...through the complete destruction of the five lower fetters, he is one who attains final nibbāna with exertion. |
Idha pana, bhikkhave, bhikkhu evaṁ paṭipanno hoti: |
Again, bhikkhus, a bhikkhu practices thus: |
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṁ bhūtaṁ taṁ pajahāmī’ti upekkhaṁ paṭilabhati. |
‘It might not be, and it might not be for me; it will not be, and it will not be for me; what exists, what has come to be, that I am abandoning,’ and he obtains equanimity. |
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. |
He is not attached to existence, not attached to coming to be, and with right wisdom he sees the further peaceful state. |
Tañca khvassa padaṁ na sabbena sabbaṁ sacchikataṁ hoti, tassa na sabbena sabbaṁ mānānusayo pahīno hoti, na sabbena sabbaṁ bhavarāgānusayo pahīno hoti, na sabbena sabbaṁ avijjānusayo pahīno hoti. |
But that state is not completely realized by him, his underlying tendency to conceit is not completely abandoned, his underlying tendency to craving for existence is not completely abandoned, his underlying tendency to ignorance is not completely abandoned. |
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto hoti akaniṭṭhagāmī. |
Through the complete destruction of the five lower fetters, he is one who heads upstream, bound for the Akaniṭṭha realm. |
Seyyathāpi, bhikkhave, divasaṁsantatte ayokapāle haññamāne papaṭikā nibbattitvā uppatitvā mahante tiṇapuñje vā kaṭṭhapuñje vā nipateyya. |
Just as, bhikkhus, when a spark is struck from an iron plate heated all day, it arises, leaps up, and lands on a huge pile of grass or wood. |
Sā tattha aggimpi janeyya, dhūmampi janeyya, aggimpi janetvā dhūmampi janetvā tameva mahantaṁ tiṇapuñjaṁ vā kaṭṭhapuñjaṁ vā pariyādiyitvā gacchampi daheyya, dāyampi daheyya, gacchampi dahitvā dāyampi dahitvā haritantaṁ vā pathantaṁ vā selantaṁ vā udakantaṁ vā ramaṇīyaṁ vā bhūmibhāgaṁ āgamma anāhārā nibbāyeyya. |
There it would generate a flame, generate smoke, and having generated a flame and smoke, having consumed that huge pile of grass or wood, it might burn a thicket, might burn a forest, and having burned a thicket and a forest, having come to the edge of greenery or a road or a rock or water or a pleasant patch of ground, it would be extinguished for lack of fuel. |
Evamevaṁ kho, bhikkhave, bhikkhu evaṁ paṭipanno hoti: |
So too, bhikkhus, a bhikkhu practices thus: |
‘no cassa no ca me siyā …pe… |
‘It might not be, and it might not be for me...’ |
so pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto hoti akaniṭṭhagāmī. |
...through the complete destruction of the five lower fetters, he is one who heads upstream, bound for the Akaniṭṭha realm. |
Imā kho, bhikkhave, satta purisagatiyo. |
These, bhikkhus, are the seven destinations of persons. |
Katamañca, bhikkhave, anupādāparinibbānaṁ? |
And what, bhikkhus, is the final nibbāna without clinging? |
Idha, bhikkhave, bhikkhu evaṁ paṭipanno hoti: |
Here, bhikkhus, a bhikkhu practices thus: |
‘no cassa no ca me siyā, na bhavissati na me bhavissati, yadatthi yaṁ bhūtaṁ taṁ pajahāmī’ti upekkhaṁ paṭilabhati. |
‘It might not be, and it might not be for me; it will not be, and it will not be for me; what exists, what has come to be, that I am abandoning,’ and he obtains equanimity. |
So bhave na rajjati, sambhave na rajjati, atthuttari padaṁ santaṁ sammappaññāya passati. |
He is not attached to existence, not attached to coming to be, and with right wisdom he sees the further peaceful state. |
Tañca khvassa padaṁ sabbena sabbaṁ sacchikataṁ hoti, tassa sabbena sabbaṁ mānānusayo pahīno hoti, sabbena sabbaṁ bhavarāgānusayo pahīno hoti, sabbena sabbaṁ avijjānusayo pahīno hoti. |
And that state is completely realized by him, his underlying tendency to conceit is completely abandoned, his underlying tendency to craving for existence is completely abandoned, his underlying tendency to ignorance is completely abandoned. |
So āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati. |
Through the destruction of the taints… he realizes and enters and dwells in it. |
Idaṁ vuccati, bhikkhave, anupādāparinibbānaṁ. |
This, bhikkhus, is called the final nibbāna without clinging. |
Imā kho, bhikkhave, satta purisagatiyo anupādā ca parinibbānan”ti. |
These, bhikkhus, are the seven destinations of persons and the final nibbāna without clinging.” |
Dutiyaṁ. |
Second. |
56 - AN7.56 Tissabrahmāsutta |
56 - The Sutta on Tissa Brahmā |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
On one occasion the Blessed One was dwelling at Rājagaha, on the Vulture Peak Mountain. |
Atha kho dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho ekā devatā bhagavantaṁ etadavoca: |
Then two devatās, in the waning of the night, with their brilliant radiance illuminating the entire Vulture Peak, approached the Blessed One; having approached, they paid homage to the Blessed One and stood at one side. Standing at one side, one devatā said this to the Blessed One: |
“etā, bhante, bhikkhuniyo vimuttā”ti. |
“These, venerable sir, are liberated bhikkhunīs.” |
Aparā devatā bhagavantaṁ etadavoca: |
The other devatā said this to the Blessed One: |
“etā, bhante, bhikkhuniyo anupādisesā suvimuttā”ti. |
“These, venerable sir, are bhikkhunīs completely liberated without remainder of fuel for rebirth.” |
Idamavocuṁ tā devatā. |
This is what those devatās said. |
Samanuñño satthā ahosi. |
The Teacher consented. |
Atha kho tā devatā “samanuñño satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyiṁsu. |
Then those devatās, thinking, “The Teacher has consented,” paid homage to the Blessed One, circumambulated him, and vanished right there. |
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: |
Then the Blessed One, when the night had passed, addressed the bhikkhus: |
“imaṁ, bhikkhave, rattiṁ dve devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ obhāsetvā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhikkhave, ekā devatā maṁ etadavoca: |
“Last night, bhikkhus, two devatās, in the waning of the night, with their brilliant radiance illuminating the entire Vulture Peak, approached me; having approached, they paid homage to me and stood at one side. Standing at one side, bhikkhus, one devatā said this to me: |
‘etā, bhante, bhikkhuniyo vimuttā’ti. |
‘These, venerable sir, are liberated bhikkhunīs.’ |
Aparā devatā maṁ etadavoca: |
The other devatā said this to me: |
‘etā, bhante, bhikkhuniyo anupādisesā suvimuttā’ti. |
‘These, venerable sir, are bhikkhunīs completely liberated without remainder of fuel for rebirth.’ |
Idamavocuṁ, bhikkhave, tā devatā. |
This is what those devatās said, bhikkhus. |
Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyiṁsū”ti. |
Having said this, they paid homage to me, circumambulated me, and vanished right there.” |
Tena kho pana samayena āyasmā mahāmoggallāno bhagavato avidūre nisinno hoti. |
Now on that occasion the Venerable Mahāmoggallāna was sitting not far from the Blessed One. |
Atha kho āyasmato mahāmoggallānassa etadahosi: |
Then this thought occurred to the Venerable Mahāmoggallāna: |
“katamesānaṁ kho devānaṁ evaṁ ñāṇaṁ hoti: |
“Which devas, I wonder, have such knowledge as this: |
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti? |
‘with remainder of fuel for rebirth, or without remainder of fuel for rebirth’?” |
Tena kho pana samayena tisso nāma bhikkhu adhunākālaṅkato aññataraṁ brahmalokaṁ upapanno hoti. |
Now on that occasion a bhikkhu named Tissa had recently passed away and had been reborn in a certain brahma world. |
Tatrāpi naṁ evaṁ jānanti: |
There too they knew him thus: |
“tisso brahmā mahiddhiko mahānubhāvo”ti. |
“Tissa Brahmā, of great power, of great might.” |
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—gijjhakūṭe pabbate antarahito tasmiṁ brahmaloke pāturahosi. |
Then the Venerable Mahāmoggallāna—just as a strong man might stretch out his bent arm, or bend his outstretched arm; in the same way—disappeared from Vulture Peak Mountain and reappeared in that brahma world. |
Addasā kho tisso brahmā āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ. |
Tissa Brahmā saw the Venerable Mahāmoggallāna coming from afar. |
Disvā āyasmantaṁ mahāmoggallānaṁ etadavoca: |
Having seen him, he said this to the Venerable Mahāmoggallāna: |
“ehi kho, mārisa moggallāna; |
“Come, good Moggallāna; |
svāgataṁ, mārisa moggallāna. |
welcome, good Moggallāna. |
Cirassaṁ kho, mārisa moggallāna, imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya. |
It has been a long time, good Moggallāna, since you have made this occasion, that is, for coming here. |
Nisīda, mārisa moggallāna, idamāsanaṁ paññattan”ti. |
Sit down, good Moggallāna, this seat has been prepared.” |
Nisīdi kho āyasmā mahāmoggallāno paññatte āsane. |
The Venerable Mahāmoggallāna sat down on the prepared seat. |
Tissopi kho brahmā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ nisīdi. |
Tissa Brahmā also paid homage to the Venerable Mahāmoggallāna and sat down at one side. |
Ekamantaṁ nisinnaṁ kho tissaṁ brahmānaṁ āyasmā mahāmoggallāno etadavoca: |
Seated at one side, the Venerable Mahāmoggallāna said this to Tissa Brahmā: |
“katamesānaṁ kho, tissa, devānaṁ evaṁ ñāṇaṁ hoti: |
“Of which devas, Tissa, is there such knowledge as this: |
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti? |
‘with remainder of fuel for rebirth, or without remainder of fuel for rebirth’?” |
“Brahmakāyikānaṁ kho, mārisa moggallāna, devānaṁ evaṁ ñāṇaṁ hoti: |
“Of the devas of the Brahma-group, good Moggallāna, there is such knowledge as this: |
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti. |
‘with remainder of fuel for rebirth, or without remainder of fuel for rebirth’.” |
“Sabbesaññeva kho, tissa, brahmakāyikānaṁ devānaṁ evaṁ ñāṇaṁ hoti: |
“Do all the devas of the Brahma-group, Tissa, have such knowledge as this: |
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti? |
‘with remainder of fuel for rebirth, or without remainder of fuel for rebirth’?” |
“Na kho, mārisa moggallāna, sabbesaṁ brahmakāyikānaṁ devānaṁ evaṁ ñāṇaṁ hoti: |
“No, good Moggallāna, not all the devas of the Brahma-group have such knowledge as this: |
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti. |
‘with remainder of fuel for rebirth, or without remainder of fuel for rebirth.’ |
Ye kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā santuṭṭhā brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena santuṭṭhā, te uttari nissaraṇaṁ yathābhūtaṁ nappajānanti. |
Those devas of the Brahma-group, good Moggallāna, who are content with the lifespan of a brahmā, content with the radiance of a brahmā, with the happiness of a brahmā, with the glory of a brahmā, with the sovereignty of a brahmā, they do not understand the further escape as it really is. |
Tesaṁ na evaṁ ñāṇaṁ hoti: |
They do not have such knowledge as this: |
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti. |
‘with remainder of fuel for rebirth, or without remainder of fuel for rebirth.’ |
Ye ca kho te, mārisa moggallāna, brahmakāyikā devā brahmena āyunā asantuṭṭhā, brahmena vaṇṇena brahmena sukhena brahmena yasena brahmena ādhipateyyena asantuṭṭhā, te ca uttari nissaraṇaṁ yathābhūtaṁ pajānanti. |
But those devas of the Brahma-group, good Moggallāna, who are not content with the lifespan of a brahmā, not content with the radiance of a brahmā, with the happiness of a brahmā, with the glory of a brahmā, with the sovereignty of a brahmā, they do understand the further escape as it really is. |
Tesaṁ evaṁ ñāṇaṁ hoti: |
They have such knowledge as this: |
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti. |
‘with remainder of fuel for rebirth, or without remainder of fuel for rebirth.’ |
Idha, mārisa moggallāna, bhikkhu ubhatobhāgavimutto hoti. |
Here, good Moggallāna, a bhikkhu is liberated in both ways. |
Tamenaṁ te devā evaṁ jānanti: |
Those devas know him thus: |
‘ayaṁ kho āyasmā ubhatobhāgavimutto. |
‘This venerable one is liberated in both ways. |
Yāvassa kāyo ṭhassati tāva naṁ dakkhanti devamanussā. |
As long as his body remains, devas and humans will see him. |
Kāyassa bhedā na naṁ dakkhanti devamanussā’ti. |
With the breakup of the body, devas and humans will not see him.’ |
Evampi kho, mārisa moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti: |
In this way too, good Moggallāna, those devas have the knowledge: |
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti. |
‘with remainder of fuel for rebirth, or without remainder of fuel for rebirth.’ |
Idha pana, mārisa moggallāna, bhikkhu paññāvimutto hoti. |
Again, good Moggallāna, a bhikkhu is liberated by wisdom. |
Tamenaṁ te devā evaṁ jānanti: |
Those devas know him thus: |
‘ayaṁ kho āyasmā paññāvimutto. |
‘This venerable one is liberated by wisdom. |
Yāvassa kāyo ṭhassati tāva naṁ dakkhanti devamanussā. |
As long as his body remains, devas and humans will see him. |
Kāyassa bhedā na naṁ dakkhanti devamanussā’ti. |
With the breakup of the body, devas and humans will not see him.’ |
Evampi kho, mārisa moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti: |
In this way too, good Moggallāna, those devas have the knowledge: |
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti. |
‘with remainder of fuel for rebirth, or without remainder of fuel for rebirth.’ |
Idha pana, mārisa moggallāna, bhikkhu kāyasakkhī hoti. |
Again, good Moggallāna, a bhikkhu is a body-witness. |
Tamenaṁ devā evaṁ jānanti: |
Those devas know him thus: |
‘ayaṁ kho āyasmā kāyasakkhī. |
‘This venerable one is a body-witness. |
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— |
It is possible that this venerable one, by resorting to suitable lodgings, associating with good friends, and balancing his faculties— |
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. |
for the sake of which clansmen rightly go forth from home into homelessness, that supreme goal of the holy life—might realize it for himself with direct knowledge in this very life and dwell in it.’ |
Evampi kho, mārisa moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti: |
In this way too, good Moggallāna, those devas have the knowledge: |
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’ti. |
‘with remainder of fuel for rebirth, or without remainder of fuel for rebirth.’ |
Idha pana, mārisa moggallāna, bhikkhu diṭṭhippatto hoti …pe… |
Again, good Moggallāna, a bhikkhu is one who has attained to view … |
saddhāvimutto hoti …pe… |
is one liberated by faith … |
dhammānusārī hoti. |
is a Dhamma-follower. |
Tamenaṁ te devā evaṁ jānanti: |
Those devas know him thus: |
‘ayaṁ kho āyasmā dhammānusārī. |
‘This venerable one is a Dhamma-follower. |
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— |
It is possible that this venerable one, by resorting to suitable lodgings, associating with good friends, and balancing his faculties— |
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. |
for the sake of which clansmen rightly go forth from home into homelessness, that supreme goal of the holy life—might realize it for himself with direct knowledge in this very life and dwell in it.’ |
Evampi kho, mārisa moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti: |
In this way too, good Moggallāna, those devas have the knowledge: |
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti. |
‘with remainder of fuel for rebirth, or without remainder of fuel for rebirth.’” |
Atha kho āyasmā mahāmoggallāno tissassa brahmuno bhāsitaṁ abhinanditvā anumoditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—brahmaloke antarahito gijjhakūṭe pabbate pāturahosi. |
Then the Venerable Mahāmoggallāna, having delighted in and approved of the words of Tissa Brahmā—just as a strong man might stretch out his bent arm, or bend his outstretched arm; in the same way—disappeared from the brahma world and reappeared on Vulture Peak Mountain. |
Atha kho āyasmā mahāmoggallāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Then the Venerable Mahāmoggallāna approached the Blessed One; having approached, he paid homage to the Blessed One and sat down at one side. |
Ekamantaṁ nisinno kho āyasmā mahāmoggallāno yāvatako ahosi tissena brahmunā saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. |
Seated at one side, the Venerable Mahāmoggallāna reported to the Blessed One the entire conversation he had had with Tissa Brahmā. |
“Na hi pana te, moggallāna, tisso brahmā sattamaṁ animittavihāriṁ puggalaṁ deseti”. |
“But Tissa Brahmā, Moggallāna, did not describe the seventh person, the one who dwells in the signless.” |
“Etassa, bhagavā, kālo, etassa, sugata, kālo. |
“Now is the time, Blessed One, now is the time, Sugata. |
Yaṁ bhagavā sattamaṁ animittavihāriṁ puggalaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. |
May the Blessed One describe the seventh person, the one who dwells in the signless. Having heard it from the Blessed One, the bhikkhus will remember it.” |
“Tena hi, moggallāna, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. |
“Then, Moggallāna, listen, pay close attention; I will speak.” |
“Evaṁ, bhante”ti kho āyasmā mahāmoggallāno bhagavato paccassosi. |
“Yes, venerable sir,” the Venerable Mahāmoggallāna replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Idha, moggallāna, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. |
“Here, Moggallāna, a bhikkhu, by not attending to any signs, enters and dwells in the signless concentration of mind. |
Tamenaṁ te devā evaṁ jānanti: |
Those devas know him thus: |
‘ayaṁ kho āyasmā sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. |
‘This venerable one, by not attending to any signs, enters and dwells in the signless concentration of mind. |
Appeva nāma ayamāyasmā anulomikāni senāsanāni paṭisevamāno kalyāṇamitte bhajamāno indriyāni samannānayamāno— |
It is possible that this venerable one, by resorting to suitable lodgings, associating with good friends, and balancing his faculties— |
yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti. |
for the sake of which clansmen rightly go forth from home into homelessness, that supreme goal of the holy life—might realize it for himself with direct knowledge in this very life and dwell in it.’ |
Evaṁ kho, moggallāna, tesaṁ devānaṁ ñāṇaṁ hoti: |
In this way, Moggallāna, those devas have the knowledge: |
‘saupādisese vā saupādisesoti, anupādisese vā anupādiseso’”ti. |
‘with remainder of fuel for rebirth, or without remainder of fuel for rebirth.’” |
Tatiyaṁ. |
Third. |
57 - AN7.57 Sīhasenāpatisutta |
57 - The Sutta to General Sīha |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
On one occasion the Blessed One was dwelling at Vesālī in the Great Wood, in the Hall with the Peaked Roof. |
Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sīho senāpati bhagavantaṁ etadavoca: |
Then General Sīha approached the Blessed One; having approached, he paid homage to the Blessed One and sat down at one side. Seated at one side, General Sīha said this to the Blessed One: |
“sakkā nu kho, bhante, sandiṭṭhikaṁ dānaphalaṁ paññāpetun”ti? |
“Is it possible, venerable sir, to point out a visible fruit of giving?” |
“Tena hi, sīha, taññevettha paṭipucchissāmi, yathā te khameyya tathā naṁ byākareyyāsi. |
“In that case, Sīha, I will question you in return. As it seems fitting to you, so you should answer. |
Taṁ kiṁ maññasi, sīha, |
What do you think, Sīha, |
idha dve purisā— |
here are two persons— |
eko puriso assaddho maccharī kadariyo paribhāsako, eko puriso saddho dānapati anuppadānarato. |
one person is faithless, stingy, mean, reviling; one person is faithful, a master of giving, delighting in giving. |
Taṁ kiṁ maññasi, sīha, kaṁ nu kho arahanto paṭhamaṁ anukampantā anukampeyyuṁ: |
What do you think, Sīha, which of these would the arahants, showing compassion, first show compassion to: |
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? |
‘the one who is faithless, stingy, mean, reviling, or the one who is faithful, a master of giving, delighting in giving’?” |
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṁ arahanto paṭhamaṁ anukampantā anukampissanti. |
“The person, venerable sir, who is faithless, stingy, mean, reviling—why would the arahants, showing compassion, first show compassion to him? |
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṁyeva arahanto paṭhamaṁ anukampantā anukampeyyuṁ”. |
It is the person, venerable sir, who is faithful, a master of giving, delighting in giving, whom the arahants, showing compassion, would first show compassion to.” |
“Taṁ kiṁ maññasi, sīha, kaṁ nu kho arahanto paṭhamaṁ upasaṅkamantā upasaṅkameyyuṁ: |
“What do you think, Sīha, which of these would the arahants first approach: |
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? |
‘the one who is faithless, stingy, mean, reviling, or the one who is faithful, a master of giving, delighting in giving’?” |
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṁ arahanto paṭhamaṁ upasaṅkamantā upasaṅkamissanti. |
“The person, venerable sir, who is faithless, stingy, mean, reviling—why would the arahants first approach him? |
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato taṁyeva arahanto paṭhamaṁ upasaṅkamantā upasaṅkameyyuṁ”. |
It is the person, venerable sir, who is faithful, a master of giving, delighting in giving, whom the arahants would first approach.” |
“Taṁ kiṁ maññasi, sīha, kassa nu kho arahanto paṭhamaṁ paṭiggaṇhantā paṭiggaṇheyyuṁ: |
“What do you think, Sīha, from which of these would the arahants first accept a gift: |
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? |
‘the one who is faithless, stingy, mean, reviling, or the one who is faithful, a master of giving, delighting in giving’?” |
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṁ tassa arahanto paṭhamaṁ paṭiggaṇhantā paṭiggaṇhissanti. |
“The person, venerable sir, who is faithless, stingy, mean, reviling—why would the arahants first accept a gift from him? |
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṁ paṭiggaṇhantā paṭiggaṇheyyuṁ”. |
It is from the person, venerable sir, who is faithful, a master of giving, delighting in giving, that the arahants would first accept a gift.” |
“Taṁ kiṁ maññasi, sīha, kassa nu kho arahanto paṭhamaṁ dhammaṁ desentā deseyyuṁ: |
“What do you think, Sīha, to which of these would the arahants first teach the Dhamma: |
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? |
‘the one who is faithless, stingy, mean, reviling, or the one who is faithful, a master of giving, delighting in giving’?” |
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṁ tassa arahanto paṭhamaṁ dhammaṁ desentā desessanti. |
“The person, venerable sir, who is faithless, stingy, mean, reviling—why would the arahants first teach the Dhamma to him? |
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva arahanto paṭhamaṁ dhammaṁ desentā deseyyuṁ”. |
It is to the person, venerable sir, who is faithful, a master of giving, delighting in giving, that the arahants would first teach the Dhamma.” |
“Taṁ kiṁ maññasi, sīha, kassa nu kho kalyāṇo kittisaddo abbhuggaccheyya: |
“What do you think, Sīha, of which of these would a good report of fame arise: |
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? |
‘the one who is faithless, stingy, mean, reviling, or the one who is faithful, a master of giving, delighting in giving’?” |
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kintaṁ tassa kalyāṇo kittisaddo abbhuggacchissati. |
“The person, venerable sir, who is faithless, stingy, mean, reviling—why would a good report of fame arise for him? |
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato tasseva kalyāṇo kittisaddo abbhuggaccheyya”. |
It is of the person, venerable sir, who is faithful, a master of giving, delighting in giving, that a good report of fame would arise.” |
“Taṁ kiṁ maññasi, sīha, ko nu kho yaṁyadeva parisaṁ upasaṅkameyya, yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkameyya amaṅkubhūto: |
“What do you think, Sīha, which of these, when approaching any assembly, whether an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics, would approach with confidence, without being disconcerted: |
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? |
‘the one who is faithless, stingy, mean, reviling, or the one who is faithful, a master of giving, delighting in giving’?” |
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṁ so yaṁyadeva parisaṁ upasaṅkamissati, yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkamissati amaṅkubhūto. |
“The person, venerable sir, who is faithless, stingy, mean, reviling—why would he, when approaching any assembly, whether an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics, approach with confidence, without being disconcerted? |
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so yaṁyadeva parisaṁ upasaṅkameyya, yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkameyya amaṅkubhūto”. |
It is the person, venerable sir, who is faithful, a master of giving, delighting in giving, who, when approaching any assembly, whether an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics, would approach with confidence, without being disconcerted.” |
“Taṁ kiṁ maññasi, sīha, ko nu kho kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya: |
“What do you think, Sīha, which of these, with the breakup of the body, after death, would be reborn in a good destination, a heavenly world: |
‘yo vā so puriso assaddho maccharī kadariyo paribhāsako, yo vā so puriso saddho dānapati anuppadānarato’”ti? |
‘the one who is faithless, stingy, mean, reviling, or the one who is faithful, a master of giving, delighting in giving’?” |
“Yo so, bhante, puriso assaddho maccharī kadariyo paribhāsako, kiṁ so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissati. |
“The person, venerable sir, who is faithless, stingy, mean, reviling—why would he, with the breakup of the body, after death, be reborn in a good destination, a heavenly world? |
Yo ca kho so, bhante, puriso saddho dānapati anuppadānarato so kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya. |
It is the person, venerable sir, who is faithful, a master of giving, delighting in giving, who, with the breakup of the body, after death, would be reborn in a good destination, a heavenly world. |
Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi. |
These visible fruits of giving, venerable sir, that have been explained by the Blessed One, I do not go by faith in the Blessed One in this matter. |
Ahampi etāni jānāmi. |
I myself know these things. |
Ahaṁ, bhante, dāyako dānapati, maṁ arahanto paṭhamaṁ anukampantā anukampanti. |
I, venerable sir, am a giver, a master of giving, and the arahants, showing compassion, show compassion to me first. |
Ahaṁ, bhante, dāyako dānapati, maṁ arahanto paṭhamaṁ upasaṅkamantā upasaṅkamanti. |
I, venerable sir, am a giver, a master of giving, and the arahants approach me first. |
Ahaṁ, bhante, dāyako dānapati, mayhaṁ arahanto paṭhamaṁ paṭiggaṇhantā paṭiggaṇhanti. |
I, venerable sir, am a giver, a master of giving, and the arahants accept from me first. |
Ahaṁ, bhante, dāyako dānapati, mayhaṁ arahanto paṭhamaṁ dhammaṁ desentā desenti. |
I, venerable sir, am a giver, a master of giving, and the arahants teach the Dhamma to me first. |
Ahaṁ, bhante, dāyako dānapati, mayhaṁ kalyāṇo kittisaddo abbhuggato: |
I, venerable sir, am a giver, a master of giving, and a good report of my fame has spread: |
‘sīho senāpati dāyako kārako saṅghupaṭṭhāko’ti. |
‘General Sīha is a giver, a doer, a supporter of the Saṅgha.’ |
Ahaṁ, bhante, dāyako dānapati yaṁyadeva parisaṁ upasaṅkamāmi, yadi khattiyaparisaṁ …pe… yadi samaṇaparisaṁ visārado upasaṅkamāmi amaṅkubhūto. |
I, venerable sir, am a giver, a master of giving, and when I approach any assembly, whether an assembly of nobles … or an assembly of ascetics, I approach with confidence, without being disconcerted. |
Yānimāni, bhante, bhagavatā sandiṭṭhikāni dānaphalāni akkhātāni, nāhaṁ ettha bhagavato saddhāya gacchāmi. |
These visible fruits of giving, venerable sir, that have been explained by the Blessed One, I do not go by faith in the Blessed One in this matter. |
Ahampi etāni jānāmi. |
I myself know these things. |
Yañca kho maṁ, bhante, bhagavā evamāha: |
But when the Blessed One says to me: |
‘dāyako, sīha, dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī’ti. |
‘A giver, Sīha, a master of giving, with the breakup of the body, after death, is reborn in a good destination, a heavenly world.’ |
Etāhaṁ na jānāmi, ettha ca panāhaṁ, bhagavato saddhāya gacchāmī”ti. |
This I do not know, and in this matter I go by faith in the Blessed One.” |
“Evametaṁ, sīha, evametaṁ, sīha. |
“So it is, Sīha, so it is, Sīha. |
Dāyako, sīha, dānapati kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatī”ti. |
A giver, Sīha, a master of giving, with the breakup of the body, after death, is reborn in a good destination, a heavenly world.” |
Catutthaṁ. |
Fourth. |
61 - AN7.61 Pacalāyamānasutta |
61 - The Sutta on Nodding |
Evaṁ me sutaṁ— |
Thus have I heard. |
ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye. |
On one occasion the Blessed One was dwelling among the Bhaggas at Susumāragira, in the Bhesakaḷā Wood, the Deer Park. |
Tena kho pana samayena āyasmā mahāmoggallāno magadhesu kallavāḷaputtagāme pacalāyamāno nisinno hoti. |
Now on that occasion the Venerable Mahāmoggallāna was sitting nodding in the village of Kallavāḷaputta in Magadha. |
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena āyasmantaṁ mahāmoggallānaṁ magadhesu kallavāḷaputtagāme pacalāyamānaṁ nisinnaṁ. |
The Blessed One saw with the divine eye, purified and surpassing the human, the Venerable Mahāmoggallāna sitting nodding in the village of Kallavāḷaputta in Magadha. |
Disvā— |
Having seen him— |
seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito magadhesu kallavāḷaputtagāme āyasmato mahāmoggallānassa sammukhe pāturahosi. |
just as a strong man might stretch out his bent arm, or bend his outstretched arm; in the same way—the Blessed One disappeared from the Bhesakaḷā Wood at Susumāragira among the Bhaggas and reappeared before the Venerable Mahāmoggallāna in the village of Kallavāḷaputta in Magadha. |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the prepared seat. |
Nisajja kho bhagavā āyasmantaṁ mahāmoggallānaṁ etadavoca: |
Having sat down, the Blessed One said this to the Venerable Mahāmoggallāna: |
“Pacalāyasi no tvaṁ, moggallāna, pacalāyasi no tvaṁ, moggallānā”ti? |
“Are you nodding, Moggallāna, are you nodding, Moggallāna?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Tasmātiha, moggallāna, yathāsaññissa te viharato taṁ middhaṁ okkamati, taṁ saññaṁ mā manasākāsi, taṁ saññaṁ mā bahulamakāsi. |
“Therefore, Moggallāna, when you are dwelling with a certain perception and that drowsiness descends upon you, you should not pay attention to that perception, you should not dwell on that perception. |
Ṭhānaṁ kho panetaṁ, moggallāna, vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha. |
It is possible, Moggallāna, that when you dwell in this way that drowsiness will be abandoned. |
No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakkeyyāsi anuvicāreyyāsi, manasā anupekkheyyāsi. |
If, while dwelling in this way, that drowsiness is not abandoned, then, Moggallāna, you should reflect on the Dhamma as you have heard it and learned it, you should examine it with your mind, you should mentally scrutinize it. |
Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha. |
It is possible that when you dwell in this way that drowsiness will be abandoned. |
No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ kareyyāsi. |
If, while dwelling in this way, that drowsiness is not abandoned, then, Moggallāna, you should recite the Dhamma as you have heard it and learned it in detail. |
Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha. |
It is possible that when you dwell in this way that drowsiness will be abandoned. |
No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, ubho kaṇṇasotāni āviñcheyyāsi, pāṇinā gattāni anumajjeyyāsi. |
If, while dwelling in this way, that drowsiness is not abandoned, then, Moggallāna, you should pull both earlobes and rub your limbs with your hands. |
Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha. |
It is possible that when you dwell in this way that drowsiness will be abandoned. |
No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, uṭṭhāyāsanā udakena akkhīni anumajjitvā disā anuvilokeyyāsi, nakkhattāni tārakarūpāni ullokeyyāsi. |
If, while dwelling in this way, that drowsiness is not abandoned, then, Moggallāna, you should get up from your seat, and after washing your eyes with water, you should look around at the quarters and look up at the stars and constellations. |
Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha. |
It is possible that when you dwell in this way that drowsiness will be abandoned. |
No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, ālokasaññaṁ manasi kareyyāsi, divāsaññaṁ adhiṭṭhaheyyāsi— |
If, while dwelling in this way, that drowsiness is not abandoned, then, Moggallāna, you should attend to the perception of light, you should resolve on the perception of daytime— |
yathā divā tathā rattiṁ yathā rattiṁ tathā divā. |
as by day, so by night; as by night, so by day. |
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveyyāsi. |
Thus, with a mind that is open and unenveloped, you should develop a mind imbued with luminosity. |
Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha. |
It is possible that when you dwell in this way that drowsiness will be abandoned. |
No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, pacchāpuresaññī caṅkamaṁ adhiṭṭhaheyyāsi antogatehi indriyehi abahigatena mānasena. |
If, while dwelling in this way, that drowsiness is not abandoned, then, Moggallāna, you should resolve on walking meditation with the perception of what is before and behind, with your senses directed inwards and your mind not straying outwards. |
Ṭhānaṁ kho panetaṁ vijjati yaṁ te evaṁ viharato taṁ middhaṁ pahīyetha. |
It is possible that when you dwell in this way that drowsiness will be abandoned. |
No ce te evaṁ viharato taṁ middhaṁ pahīyetha, tato tvaṁ, moggallāna, dakkhiṇena passena sīhaseyyaṁ kappeyyāsi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā. |
If, while dwelling in this way, that drowsiness is not abandoned, then, Moggallāna, you should lie down on your right side in the lion’s posture, with one foot placed on the other, mindful and clearly comprehending, having attended to the thought of rising. |
Paṭibuddhena ca te, moggallāna, khippaññeva paccuṭṭhātabbaṁ: |
And upon awakening, Moggallāna, you should get up quickly, thinking: |
‘na seyyasukhaṁ na passasukhaṁ na middhasukhaṁ anuyutto viharissāmī’ti. |
‘I will not dwell indulging in the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness.’ |
Evañhi te, moggallāna, sikkhitabbaṁ. |
This is how you should train yourself, Moggallāna. |
Tasmātiha, moggallāna, evaṁ sikkhitabbaṁ: |
Therefore, Moggallāna, you should train yourself thus: |
‘na uccāsoṇḍaṁ paggahetvā kulāni upasaṅkamissāmī’ti. |
‘I will not approach families with my head held high.’ |
Evañhi te, moggallāna, sikkhitabbaṁ. |
This is how you should train yourself, Moggallāna. |
Sace, moggallāna, bhikkhu uccāsoṇḍaṁ paggahetvā kulāni upasaṅkamati, santi hi, moggallāna, kulesu kiccakaraṇīyāni. |
If, Moggallāna, a bhikkhu approaches families with his head held high, there are things to be done in families. |
Yehi manussā āgataṁ bhikkhuṁ na manasi karonti, tatra bhikkhussa evaṁ hoti: |
Because of these, people do not pay attention to an approaching bhikkhu, and there the bhikkhu thinks: |
‘kosu nāma idāni maṁ imasmiṁ kule paribhindi, virattarūpā dānime mayi manussā’ti. |
‘Who now has alienated me from this family? These people now seem disaffected with me.’ |
Itissa alābhena maṅkubhāvo, maṅkubhūtassa uddhaccaṁ, uddhatassa asaṁvaro, asaṁvutassa ārā cittaṁ samādhimhā. |
Thus, from not receiving, he becomes disconcerted; being disconcerted, there is agitation; being agitated, there is no restraint; being unrestrained, his mind is far from concentration. |
Tasmātiha, moggallāna, evaṁ sikkhitabbaṁ: |
Therefore, Moggallāna, you should train yourself thus: |
‘na viggāhikakathaṁ kathessāmī’ti. |
‘I will not speak contentious talk.’ |
Evañhi te, moggallāna, sikkhitabbaṁ. |
This is how you should train yourself, Moggallāna. |
Viggāhikāya, moggallāna, kathāya sati kathābāhullaṁ pāṭikaṅkhaṁ, kathābāhulle sati uddhaccaṁ, uddhatassa asaṁvaro, asaṁvutassa ārā cittaṁ samādhimhā. |
When there is contentious talk, Moggallāna, an abundance of talk is to be expected; when there is an abundance of talk, there is agitation; being agitated, there is no restraint; being unrestrained, his mind is far from concentration. |
Nāhaṁ, moggallāna, sabbeheva saṁsaggaṁ vaṇṇayāmi. |
I do not, Moggallāna, praise association with everyone. |
Na panāhaṁ, moggallāna, sabbeheva saṁsaggaṁ na vaṇṇayāmi. |
Nor, Moggallāna, do I not praise association with everyone. |
Sagahaṭṭhapabbajitehi kho ahaṁ, moggallāna, saṁsaggaṁ na vaṇṇayāmi. |
I do not, Moggallāna, praise association with householders and renunciants. |
Yāni ca kho tāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni tathārūpehi senāsanehi saṁsaggaṁ vaṇṇayāmī”ti. |
But as for those lodgings that are quiet, with little noise, with an atmosphere of solitude, secluded from people, suitable for seclusion, I praise association with such lodgings.” |
Evaṁ vutte, āyasmā mahāmoggallāno bhagavantaṁ etadavoca: |
When this was said, the Venerable Mahāmoggallāna said this to the Blessed One: |
“kittāvatā nu kho, bhante, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti? |
“In what way, venerable sir, is a bhikkhu, in brief, liberated through the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate conclusion, the best of devas and humans?” |
“Idha, moggallāna, bhikkhuno sutaṁ hoti: |
“Here, Moggallāna, a bhikkhu has heard: |
‘sabbe dhammā nālaṁ abhinivesāyā’ti; |
‘All things are not fit for attachment’; |
evañcetaṁ, moggallāna, bhikkhuno sutaṁ hoti: |
and when, Moggallāna, a bhikkhu has heard this: |
‘sabbe dhammā nālaṁ abhinivesāyā’ti. |
‘All things are not fit for attachment,’ |
So sabbaṁ dhammaṁ abhijānāti, sabbaṁ dhammaṁ abhiññāya sabbaṁ dhammaṁ parijānāti. Sabbaṁ dhammaṁ pariññāya yaṁ kiñci vedanaṁ vediyati sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. |
he directly knows every thing, and having directly known every thing, he fully understands every thing. Having fully understood every thing, whatever feeling he feels, whether pleasant or painful or neither-painful-nor-pleasant, |
So tāsu vedanāsu aniccānupassī viharati, virāgānupassī viharati, nirodhānupassī viharati, paṭinissaggānupassī viharati. |
he dwells contemplating impermanence in those feelings, he dwells contemplating dispassion, he dwells contemplating cessation, he dwells contemplating relinquishment. |
So tāsu vedanāsu aniccānupassī viharanto virāgānupassī viharanto nirodhānupassī viharanto paṭinissaggānupassī viharanto na kiñci loke upādiyati, |
Dwelling contemplating impermanence in those feelings, dwelling contemplating dispassion, dwelling contemplating cessation, dwelling contemplating relinquishment, he does not cling to anything in the world. |
anupādiyaṁ na paritassati, aparitassaṁ paccattaṁyeva parinibbāyati. |
Not clinging, he is not agitated. Being unagitated, he personally attains nibbāna. |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
He understands: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Ettāvatā kho, moggallāna, bhikkhu saṅkhittena taṇhāsaṅkhayavimutto hoti accantaniṭṭho accantayogakkhemī accantabrahmacārī accantapariyosāno seṭṭho devamanussānan”ti. |
In this way, Moggallāna, a bhikkhu, in brief, is liberated through the destruction of craving, one who has reached the ultimate end, the ultimate security from bondage, the ultimate holy life, the ultimate conclusion, the best of devas and humans.” |
Aṭṭhamaṁ. |
Eighth. |
63 - AN7.63 Bhariyāsutta |
63 - The Sutta on Wives |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then, in the morning, the Blessed One dressed, and taking his bowl and robe, he went to the residence of the householder Anāthapiṇḍika; having arrived, he sat down on the prepared seat. |
Tena kho pana samayena anāthapiṇḍikassa gahapatissa nivesane manussā uccāsaddā mahāsaddā honti. |
Now on that occasion, the people in the residence of the householder Anāthapiṇḍika were making a loud noise, a great noise. |
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca: |
Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid homage to the Blessed One and sat down at one side. Seated at one side, the Blessed One said this to the householder Anāthapiṇḍika: |
“Kiṁ nu te, gahapati, nivesane manussā uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti? |
“Why, householder, are the people in your residence making a loud noise, a great noise? One would think it was fishermen at a fish auction.” |
“Ayaṁ, bhante, sujātā gharasuṇhā aḍḍhakulā ānītā. |
“This, venerable sir, is Sujātā, my daughter-in-law, brought from a wealthy family. |
Sā neva sassuṁ ādiyati, na sasuraṁ ādiyati, na sāmikaṁ ādiyati, bhagavantampi na sakkaroti na garuṁ karoti na māneti na pūjetī”ti. |
She does not attend to her mother-in-law, nor her father-in-law, nor her husband, and she does not revere, respect, honor, or worship the Blessed One.” |
Atha kho bhagavā sujātaṁ gharasuṇhaṁ āmantesi: |
Then the Blessed One addressed Sujātā the daughter-in-law: |
“ehi, sujāte”ti. |
“Come, Sujātā.” |
“Evaṁ, bhante”ti kho sujātā gharasuṇhā bhagavato paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sujātaṁ gharasuṇhaṁ bhagavā etadavoca: |
“Yes, venerable sir,” replied Sujātā the daughter-in-law to the Blessed One, and she approached the Blessed One; having approached, she paid homage to the Blessed One and sat down at one side. Seated at one side, the Blessed One said this to Sujātā the daughter-in-law: |
“Satta kho imā, sujāte, purisassa bhariyāyo. |
“There are, Sujātā, these seven kinds of wives a man may have. |
Katamā satta? |
What seven? |
Vadhakasamā, corīsamā, ayyasamā, mātāsamā, bhaginīsamā, sakhīsamā, dāsīsamā. |
One like a slayer, one like a thief, one like a master, one like a mother, one like a sister, one like a friend, one like a slave. |
Imā kho, sujāte, satta purisassa bhariyāyo. |
These, Sujātā, are the seven kinds of wives a man may have. |
Tāsaṁ tvaṁ katamā”ti? |
Of which of these are you?” |
“Na kho ahaṁ, bhante, imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ ājānāmi. |
“I do not, venerable sir, understand in detail the meaning of this which was stated in brief by the Blessed One. |
Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathāhaṁ imassa bhagavatā saṅkhittena bhāsitassa vitthārena atthaṁ jāneyyan”ti. |
It would be good, venerable sir, if the Blessed One would teach me the Dhamma in such a way that I might understand in detail the meaning of this which was stated in brief by the Blessed One.” |
“Tena hi, sujāte, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. |
“In that case, Sujātā, listen, pay close attention; I will speak.” |
“Evaṁ, bhante”ti kho sujātā gharasuṇhā bhagavato paccassosi. |
“Yes, venerable sir,” Sujātā the daughter-in-law replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Paduṭṭhacittā ahitānukampinī, |
“With a corrupted mind, not compassionate for his welfare, |
Aññesu rattā atimaññate patiṁ; |
Infatuated with others, she despises her husband; |
Dhanena kītassa vadhāya ussukā, |
Bought with wealth, she is eager for his destruction, |
Yā evarūpā purisassa bhariyā; |
The kind of wife a man has who is like this; |
‘Vadhā ca bhariyā’ti ca sā pavuccati. |
Is called ‘a wife who is a slayer.’ |
Yaṁ itthiyā vindati sāmiko dhanaṁ, |
Whatever wealth the husband finds for the woman, |
Sippaṁ vaṇijjañca kasiṁ adhiṭṭhahaṁ; |
Through skill, trade, or farming; |
Appampi tassa apahātumicchati, |
She desires to steal even a little of it, |
Yā evarūpā purisassa bhariyā; |
The kind of wife a man has who is like this; |
‘Corī ca bhariyā’ti ca sā pavuccati. |
Is called ‘a wife who is a thief.’ |
Akammakāmā alasā mahagghasā, |
Lazy, idle, a glutton, |
Pharusā ca caṇḍī duruttavādinī; |
Harsh, fierce, of rude speech; |
Uṭṭhāyakānaṁ abhibhuyya vattati, |
She overpowers the industrious, |
Yā evarūpā purisassa bhariyā; |
The kind of wife a man has who is like this; |
‘Ayyā ca bhariyā’ti ca sā pavuccati. |
Is called ‘a wife who is a master.’ |
Yā sabbadā hoti hitānukampinī, |
Who is always compassionate for his welfare, |
Mātāva puttaṁ anurakkhate patiṁ; |
Like a mother her son, she protects her husband; |
Tato dhanaṁ sambhatamassa rakkhati, |
Thus she protects his accumulated wealth, |
Yā evarūpā purisassa bhariyā; |
The kind of wife a man has who is like this; |
‘Mātā ca bhariyā’ti ca sā pavuccati. |
Is called ‘a wife who is a mother.’ |
Yathāpi jeṭṭhā bhaginī kaniṭṭhakā, |
Like an elder sister to a younger one, |
Sagāravā hoti sakamhi sāmike; |
She is respectful to her own husband; |
Hirīmanā bhattuvasānuvattinī, |
Modest, she complies with her husband's wishes, |
Yā evarūpā purisassa bhariyā; |
The kind of wife a man has who is like this; |
‘Bhaginī ca bhariyā’ti ca sā pavuccati. |
Is called ‘a wife who is a sister.’ |
Yācīdha disvāna patiṁ pamodati, |
Who rejoices at the sight of her husband, |
Sakhī sakhāraṁva cirassamāgataṁ; |
Like a friend seeing a friend after a long time; |
Koleyyakā sīlavatī patibbatā, |
Of good family, virtuous, devoted to her husband, |
Yā evarūpā purisassa bhariyā; |
The kind of wife a man has who is like this; |
‘Sakhī ca bhariyā’ti ca sā pavuccati. |
Is called ‘a wife who is a friend.’ |
Akkuddhasantā vadhadaṇḍatajjitā, |
Not angry, peaceful, even when threatened with violence and punishment, |
Aduṭṭhacittā patino titikkhati; |
With a mind free from malice, she is patient with her husband; |
Akkodhanā bhattuvasānuvattinī, |
Not given to anger, she complies with her husband's wishes, |
Yā evarūpā purisassa bhariyā; |
The kind of wife a man has who is like this; |
‘Dāsī ca bhariyā’ti ca sā pavuccati. |
Is called ‘a wife who is a slave.’ |
Yācīdha bhariyā vadhakāti vuccati, |
The wife here who is called a slayer, |
‘Corī ca ayyā’ti ca yā pavuccati; |
And she who is called ‘a thief and a master’; |
Dussīlarūpā pharusā anādarā, |
Being of immoral character, harsh and disrespectful, |
Kāyassa bhedā nirayaṁ vajanti tā. |
With the breakup of the body, they go to hell. |
Yācīdha mātā bhaginī sakhīti ca, |
And she here who is a mother, sister, and friend, |
‘Dāsī ca bhariyā’ti ca sā pavuccati; |
And she who is called ‘a wife who is a slave’; |
Sīle ṭhitattā cirarattasaṁvutā, |
Being established in virtue, long restrained, |
Kāyassa bhedā sugatiṁ vajanti tāti. |
With the breakup of the body, they go to a good destination. |
Imā kho, sujāte, satta purisassa bhariyāyo. |
These, Sujātā, are the seven kinds of wives a man may have. |
Tāsaṁ tvaṁ katamā”ti? |
Of which of these are you?” |
“Ajjatagge maṁ, bhante, bhagavā dāsīsamaṁ sāmikassa bhariyaṁ dhāretū”ti. |
“From this day forth, venerable sir, may the Blessed One remember me as a wife to her husband who is like a slave.” |
Dasamaṁ. |
Tenth. |
64 - AN7.64 Kodhanasutta |
64 - The Sutta on the Angry Person |
“Sattime, bhikkhave, dhammā sapattakantā sapattakaraṇā kodhanaṁ āgacchanti itthiṁ vā purisaṁ vā. |
“Bhikkhus, these seven things, desired by an enemy, caused by an enemy, come to an angry person, whether a woman or a man. |
Katame satta? |
What seven? |
Idha, bhikkhave, sapatto sapattassa evaṁ icchati: |
Here, bhikkhus, an enemy wishes for an enemy: |
‘aho vatāyaṁ dubbaṇṇo assā’ti. |
‘Oh, may this one be ugly!’ |
Taṁ kissa hetu? |
What is the reason for that? |
Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati. |
An enemy, bhikkhus, does not delight in the beauty of an enemy. |
Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano; |
This angry person, bhikkhus, overcome by anger, dominated by anger, though he be well-bathed, well-anointed, with trimmed hair and beard, dressed in white clothes; |
atha kho so dubbaṇṇova hoti kodhābhibhūto. |
yet he is ugly, being overcome by anger. |
Ayaṁ, bhikkhave, paṭhamo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā. |
This, bhikkhus, is the first thing desired by an enemy, caused by an enemy, that comes to an angry person, whether a woman or a man. |
Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: |
Furthermore, bhikkhus, an enemy wishes for an enemy: |
‘aho vatāyaṁ dukkhaṁ sayeyyā’ti. |
‘Oh, may this one sleep in misery!’ |
Taṁ kissa hetu? |
What is the reason for that? |
Na, bhikkhave, sapatto sapattassa sukhaseyyāya nandati. |
An enemy, bhikkhus, does not delight in the comfortable sleep of an enemy. |
Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so pallaṅke seti gonakatthate paṭalikatthate kadalimigapavarapaccattharaṇe sauttaracchade ubhatolohitakūpadhāne; |
This angry person, bhikkhus, overcome by anger, dominated by anger, though he lies on a couch with a fleecy blanket, a patterned blanket, a coverlet of deer skin, with a canopy above and red cushions at both ends; |
atha kho so dukkhaññeva seti kodhābhibhūto. |
yet he sleeps in misery, being overcome by anger. |
Ayaṁ, bhikkhave, dutiyo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā. |
This, bhikkhus, is the second thing desired by an enemy, caused by an enemy, that comes to an angry person, whether a woman or a man. |
Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: |
Furthermore, bhikkhus, an enemy wishes for an enemy: |
‘aho vatāyaṁ na pacurattho assā’ti. |
‘Oh, may this one not be successful!’ |
Taṁ kissa hetu? |
What is the reason for a that? |
Na, bhikkhave, sapatto sapattassa pacuratthatāya nandati. |
An enemy, bhikkhus, does not delight in the success of an enemy. |
Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, anatthampi gahetvā ‘attho me gahito’ti maññati, atthampi gahetvā ‘anattho me gahito’ti maññati. |
This angry person, bhikkhus, overcome by anger, dominated by anger, takes what is unprofitable and thinks, ‘I have taken what is profitable,’ and takes what is profitable and thinks, ‘I have taken what is unprofitable.’ |
Tassime dhammā aññamaññaṁ vipaccanīkā gahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti kodhābhibhūtassa. |
These things, mutually opposed, when taken, lead to the long-term harm and suffering of one overcome by anger. |
Ayaṁ, bhikkhave, tatiyo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā. |
This, bhikkhus, is the third thing desired by an enemy, caused by an enemy, that comes to an angry person, whether a woman or a man. |
Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: |
Furthermore, bhikkhus, an enemy wishes for an enemy: |
‘aho vatāyaṁ na bhogavā assā’ti. |
‘Oh, may this one not be wealthy!’ |
Taṁ kissa hetu? |
What is the reason for that? |
Na, bhikkhave, sapatto sapattassa bhogavatāya nandati. |
An enemy, bhikkhus, does not delight in the wealth of an enemy. |
Kodhanassa, bhikkhave, purisapuggalassa kodhābhibhūtassa kodhaparetassa, yepissa te honti bhogā uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā, tepi rājāno rājakosaṁ pavesenti kodhābhibhūtassa. |
Of an angry person, bhikkhus, overcome by anger, dominated by anger, whatever wealth he has, acquired by exertion and energy, gathered by the strength of his arms, earned by the sweat of his brow, righteous, righteously obtained, the kings carry it off to the royal treasury of one overcome by anger. |
Ayaṁ, bhikkhave, catuttho dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā. |
This, bhikkhus, is the fourth thing desired by an enemy, caused by an enemy, that comes to an angry person, whether a woman or a man. |
Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: |
Furthermore, bhikkhus, an enemy wishes for an enemy: |
‘aho vatāyaṁ na yasavā assā’ti. |
‘Oh, may this one not be famous!’ |
Taṁ kissa hetu? |
What is the reason for that? |
Na, bhikkhave, sapatto sapattassa yasavatāya nandati. |
An enemy, bhikkhus, does not delight in the fame of an enemy. |
Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, yopissa so hoti yaso appamādādhigato, tamhāpi dhaṁsati kodhābhibhūto. |
This angry person, bhikkhus, overcome by anger, dominated by anger, whatever fame he has acquired through diligence, from that he falls away, being overcome by anger. |
Ayaṁ, bhikkhave, pañcamo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā. |
This, bhikkhus, is the fifth thing desired by an enemy, caused by an enemy, that comes to an angry person, whether a woman or a man. |
Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: |
Furthermore, bhikkhus, an enemy wishes for an enemy: |
‘aho vatāyaṁ na mittavā assā’ti. |
‘Oh, may this one not have friends!’ |
Taṁ kissa hetu? |
What is the reason for that? |
Na, bhikkhave, sapatto sapattassa mittavatāya nandati. |
An enemy, bhikkhus, does not delight in an enemy having friends. |
Kodhanaṁ, bhikkhave, purisapuggalaṁ kodhābhibhūtaṁ kodhaparetaṁ, yepissa te honti mittāmaccā ñātisālohitā, tepi ārakā parivajjanti kodhābhibhūtaṁ. |
An angry person, bhikkhus, overcome by anger, dominated by anger, whatever friends, companions, relatives, and kin he has, they avoid him from afar, being overcome by anger. |
Ayaṁ, bhikkhave, chaṭṭho dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā. |
This, bhikkhus, is the sixth thing desired by an enemy, caused by an enemy, that comes to an angry person, whether a woman or a man. |
Puna caparaṁ, bhikkhave, sapatto sapattassa evaṁ icchati: |
Furthermore, bhikkhus, an enemy wishes for an enemy: |
‘aho vatāyaṁ kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā’ti. |
‘Oh, may this one, with the breakup of the body, after death, be reborn in a state of deprivation, a bad destination, a place of ruin, in hell!’ |
Taṁ kissa hetu? |
What is the reason for that? |
Na, bhikkhave, sapatto sapattassa sugatigamane nandati. |
An enemy, bhikkhus, does not delight in an enemy going to a good destination. |
Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. |
This angry person, bhikkhus, overcome by anger, dominated by anger, misconducts himself by body, misconducts himself by speech, misconducts himself by mind. |
So kāyena duccaritaṁ caritvā vācāya …pe… |
He, having misconducted himself by body, by speech… |
kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati kodhābhibhūto. |
with the breakup of the body, after death, is reborn in a state of deprivation, a bad destination, a place of ruin, in hell, being overcome by anger. |
Ayaṁ, bhikkhave, sattamo dhammo sapattakanto sapattakaraṇo kodhanaṁ āgacchati itthiṁ vā purisaṁ vā. |
This, bhikkhus, is the seventh thing desired by an enemy, caused by an enemy, that comes to an angry person, whether a woman or a man. |
Ime kho, bhikkhave, satta dhammā sapattakantā sapattakaraṇā kodhanaṁ āgacchanti itthiṁ vā purisaṁ vāti. |
These, bhikkhus, are the seven things, desired by an enemy, caused by an enemy, that come to an angry person, whether a woman or a man. |
Kodhano dubbaṇṇo hoti, |
An angry person is ugly, |
atho dukkhampi seti so; |
and he also sleeps in misery; |
Atho atthaṁ gahetvāna, |
And having taken what is profitable, |
anatthaṁ adhipajjati. |
he turns it to unprofitableness. |
Tato kāyena vācāya, |
Then by body and speech, |
vadhaṁ katvāna kodhano; |
having done violence, being angry; |
Kodhābhibhūto puriso, |
A person overcome by anger, |
dhanajāniṁ nigacchati. |
comes to loss of wealth. |
Kodhasammadasammatto, |
Intoxicated with the madness of anger, |
āyasakyaṁ nigacchati; |
he comes to disrepute; |
Ñātimittā suhajjā ca, |
Relatives, friends, and companions, |
parivajjanti kodhanaṁ. |
avoid the angry person. |
Anatthajanano kodho, |
Anger is the generator of loss, |
kodho cittappakopano; |
anger is the agitator of the mind; |
Bhayamantarato jātaṁ, |
The fear born from within, |
taṁ jano nāvabujjhati. |
that the people do not understand. |
Kuddho atthaṁ na jānāti, |
An angry person does not know what is beneficial, |
kuddho dhammaṁ na passati; |
an angry person does not see the Dhamma; |
Andhatamaṁ tadā hoti, |
Then there is blinding darkness, |
yaṁ kodho sahate naraṁ. |
when anger overcomes a man. |
Yaṁ kuddho uparodheti, |
What an angry person obstructs, |
sukaraṁ viya dukkaraṁ; |
is as easy as it is difficult; |
Pacchā so vigate kodhe, |
Afterwards, when the anger has gone, |
aggidaḍḍhova tappati. |
he is tormented as if burned by fire. |
Dummaṅkuyaṁ padasseti, |
He displays his disconcertedness, |
dhūmaṁ dhūmīva pāvako; |
like a fire its smoke; |
Yato patāyati kodho, |
When anger spreads, |
yena kujjhanti mānavā. |
by which human beings become enraged. |
Nāssa hirī na ottappaṁ, |
He has no shame, no moral dread, |
na vāco hoti gāravo; |
his speech has no respect; |
Kodhena abhibhūtassa, |
For one who is overcome by anger, |
na dīpaṁ hoti kiñcanaṁ. |
there is no island whatsoever. |
Tapanīyāni kammāni, |
The deeds that cause torment, |
yāni dhammehi ārakā; |
that are far from the Dhamma; |
Tāni ārocayissāmi, |
Those I will declare, |
taṁ suṇātha yathā tathaṁ. |
listen to that, as it is. |
Kuddho hi pitaraṁ hanti, |
An angry person kills his father, |
hanti kuddho samātaraṁ; |
an angry person kills his own mother; |
Kuddho hi brāhmaṇaṁ hanti, |
An angry person kills a brahmin, |
hanti kuddho puthujjanaṁ. |
an angry person kills an ordinary person. |
Yāya mātu bhato poso, |
The mother by whom a person is nourished, |
imaṁ lokaṁ avekkhati; |
who looks upon this world; |
Tampi pāṇadadiṁ santiṁ, |
Even her, the life-giving, peaceful one, |
hanti kuddho puthujjano. |
an angry person, an ordinary person, kills. |
Attūpamā hi te sattā, |
These beings are like oneself, |
attā hi paramo piyo; |
the self is the dearest of all; |
Hanti kuddho puthuttānaṁ, |
An angry person kills many people, |
nānārūpesu mucchito. |
being infatuated in various forms. |
Asinā hanti attānaṁ, |
With a sword he kills himself, |
visaṁ khādanti mucchitā; |
infatuated, they eat poison; |
Rajjuyā bajjha mīyanti, |
Tied with a rope they die, |
pabbatāmapi kandare. |
even from a mountain cliff. |
Bhūnahaccāni kammāni, |
Deeds that destroy life, |
attamāraṇiyāni ca; |
and that are self-destructive; |
Karontā nāvabujjhanti, |
Doing them, they do not understand, |
kodhajāto parābhavo. |
the ruin born of anger. |
Itāyaṁ kodharūpena, |
Thus this snare of death, |
maccupāso guhāsayo; |
in the form of anger, lies in a cave; |
Taṁ damena samucchinde, |
Cut it off with restraint, |
paññāvīriyena diṭṭhiyā. |
with wisdom, energy, and vision. |
Yathā metaṁ akusalaṁ, |
As a wise person would cut off, |
samucchindetha paṇḍito; |
this which is unwholesome; |
Tatheva dhamme sikkhetha, |
So should one train in the Dhamma, |
mā no dummaṅkuyaṁ ahu. |
may there be no disconcertedness for us. |
Vītakodhā anāyāsā, |
Free from anger, free from troubles, |
Vītalobhā anussukā; |
Free from greed, free from longing; |
Dantā kodhaṁ pahantvāna, |
Tamed, having abandoned anger, |
Parinibbanti anāsavā”ti. |
They attain nibbāna, free from taints.” |
Ekādasamaṁ. |
Eleventh. |
Abyākatavaggo chaṭṭho. |
The Unexplained Chapter, the Sixth. |
Tassuddānaṁ |
The summary: |
Abyākato purisagati, |
The Unexplained, the Destinations of Persons, |
Tissa sīha arakkhiyaṁ; |
Tissa, Sīha, the Unguarded; |
Kimilaṁ satta pacalā, |
Kimilaṁ, Seven, Nodding, |
Mettā bhariyā kodhekādasāti. |
Loving-Kindness, Wives, and Anger, eleven. |
66 - AN7.66 Sattasūriyasutta |
66 - AN7.66 The Discourse on Seven Suns |
Evaṁ me sutaṁ— |
Thus have I heard— |
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati ambapālivane. |
At one time the Blessed One was dwelling at Vesālī in the grove of Ambapālī. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
Bhikkhus. |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
"Venerable sir," those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Aniccā, bhikkhave, saṅkhārā; |
"Impermanent, bhikkhus, are formations; |
adhuvā, bhikkhave, saṅkhārā; |
unstable, bhikkhus, are formations; |
anassāsikā, bhikkhave, saṅkhārā. |
unreliable, bhikkhus, are formations. |
Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccituṁ. |
Enough, bhikkhus, for this to become disenchanted with all formations, enough to become dispassionate toward them, enough to be liberated from them. |
Sineru, bhikkhave, pabbatarājā caturāsītiyojanasahassāni āyāmena, caturāsītiyojanasahassāni vitthārena, caturāsītiyojanasahassāni mahāsamudde ajjhogāḷho, caturāsītiyojanasahassāni mahāsamuddā accuggato. |
Mount Sineru, bhikkhus, the king of mountains, is eighty-four thousand yojanas in length, eighty-four thousand yojanas in breadth, eighty-four thousand yojanas submerged in the great ocean, and eighty-four thousand yojanas rising above the great ocean. |
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassati. |
There comes a time, bhikkhus, when after the passage of a long period—many years, many hundreds of years, many thousands of years, many hundreds of thousands of years—the deva does not rain. |
Deve kho pana, bhikkhave, avassante ye kecime bījagāmabhūtagāmā osadhitiṇavanappatayo te ussussanti visussanti, na bhavanti. |
When the deva does not rain, bhikkhus, whatever seeds and plants, medicinal herbs, grasses, and great trees there are, they dry up, wither away, and cease to be. |
Evaṁ aniccā, bhikkhave, saṅkhārā; |
So impermanent, bhikkhus, are formations; |
evaṁ adhuvā, bhikkhave, saṅkhārā …pe… |
so unstable, bhikkhus, are formations ... enough to be liberated from them. |
alaṁ vimuccituṁ. |
There comes a time, bhikkhus, when after the passage of a long period a second sun appears. |
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena dutiyo sūriyo pātubhavati. |
With the appearance of the second sun, bhikkhus, whatever streams and ponds there are, they dry up, wither away, and cease to be. |
Dutiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci kunnadiyo kusobbhā tā ussussanti visussanti, na bhavanti. |
So impermanent, bhikkhus, are formations ... enough to be liberated from them. |
Evaṁ aniccā, bhikkhave, saṅkhārā …pe… |
There comes a time, bhikkhus, when after the passage of a long period a third sun appears. |
alaṁ vimuccituṁ. |
With the appearance of the third sun, bhikkhus, whatever great rivers there are—namely, the Ganges, Yamunā, Aciravatī, Sarabhū, Mahī—they dry up, wither away, and cease to be. |
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena tatiyo sūriyo pātubhavati. |
So impermanent, bhikkhus, are formations ... enough to be liberated from them. |
Tatiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci mahānadiyo, seyyathidaṁ— |
There comes a time, bhikkhus, when after the passage of a long period a fourth sun appears. |
gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā ussussanti visussanti, na bhavanti. |
With the appearance of the fourth sun, bhikkhus, those great lakes from which these great rivers flow—namely, Anotatta, Sīhapapāta, Rathakāra, Kaṇṇamuṇḍa, Kuṇāla, Chaddanta, Mandākinī—they dry up, wither away, and cease to be. |
Evaṁ aniccā, bhikkhave, saṅkhārā …pe… |
So impermanent, bhikkhus, are formations ... enough to be liberated from them. |
alaṁ vimuccituṁ. |
There comes a time, bhikkhus, when after the passage of a long period a fifth sun appears. |
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena catuttho sūriyo pātubhavati. |
With the appearance of the fifth sun, bhikkhus, the water in the great ocean recedes by one hundred yojanas, by two hundred yojanas, by three hundred yojanas, by four hundred yojanas, by five hundred yojanas, by six hundred yojanas, by seven hundred yojanas in the great ocean; |
Catutthassa, bhikkhave, sūriyassa pātubhāvā ye te mahāsarā yato imā mahānadiyo pavattanti, seyyathidaṁ— |
seven palm trees' height of water remains in the great ocean, six palm trees' height, five palm trees' height, four palm trees' height, three palm trees' height, two palm trees' height, one palm tree's height of water remains in the great ocean; |
anotattā, sīhapapātā, rathakārā, kaṇṇamuṇḍā, kuṇālā, chaddantā, mandākiniyā, tā ussussanti visussanti, na bhavanti. |
seven fathoms' height of water remains in the great ocean, six fathoms' height, five fathoms' height, four fathoms' height, three fathoms' height, two fathoms' height, one fathom's height, half a fathom's height, waist-deep, knee-deep, ankle-deep water remains in the great ocean. |
Evaṁ aniccā, bhikkhave, saṅkhārā …pe… |
Just as, bhikkhus, in the autumn season when the deva rains in heavy drops, here and there water stands in the hoofprints of cattle; |
alaṁ vimuccituṁ. |
in the same way, bhikkhus, here and there ankle-deep water stands in the great ocean. |
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena pañcamo sūriyo pātubhavati. |
With the appearance of the fifth sun, bhikkhus, not even a finger joint's depth of water remains in the great ocean. |
Pañcamassa, bhikkhave, sūriyassa pātubhāvā yojanasatikānipi mahāsamudde udakāni ogacchanti, dviyojanasatikānipi mahāsamudde udakāni ogacchanti, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi, chayojanasatikānipi, sattayojanasatikānipi mahāsamudde udakāni ogacchanti; |
So impermanent, bhikkhus, are formations ... enough to be liberated from them. |
sattatālampi mahāsamudde udakaṁ saṇṭhāti, chatālampi, pañcatālampi, catutālampi, titālampi, dvitālampi, tālamattampi mahāsamudde udakaṁ saṇṭhāti; |
There comes a time, bhikkhus, when after the passage of a long period a sixth sun appears. |
sattaporisampi mahāsamudde udakaṁ saṇṭhāti, chaporisampi, pañcaporisampi, catuporisampi, tiporisampi, dviporisampi, porisampi, aḍḍhaporisampi, kaṭimattampi, jaṇṇukāmattampi, gopphakamattampi mahāsamudde udakaṁ saṇṭhāti. |
With the appearance of the sixth sun, bhikkhus, this great earth and Mount Sineru, the king of mountains, smoke and smolder and emit smoke. |
Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante tattha tattha gopadesu udakāni ṭhitāni honti; |
Just as, bhikkhus, a potter's kiln when first heated smokes and smolders and emits smoke; |
evamevaṁ kho, bhikkhave, tattha tattha gopphakamattāni mahāsamudde udakāni ṭhitāni honti. |
in the same way, bhikkhus, with the appearance of the sixth sun, this great earth and Mount Sineru, the king of mountains, smoke and smolder and emit smoke. |
Pañcamassa, bhikkhave, sūriyassa pātubhāvā aṅgulipabbamattampi mahāsamudde udakaṁ na hoti. |
So impermanent, bhikkhus, are formations ... enough to be liberated from them. |
Evaṁ aniccā, bhikkhave, saṅkhārā …pe… |
There comes a time, bhikkhus, when after the passage of a long period a seventh sun appears. |
alaṁ vimuccituṁ. |
With the appearance of the seventh sun, bhikkhus, this great earth and Mount Sineru, the king of mountains, blaze and burn and become one mass of flame. |
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati. |
While this great earth and Mount Sineru, the king of mountains, are blazing and burning, bhikkhus, flames driven by the wind reach up to the Brahmā world. |
Chaṭṭhassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti sandhūmāyanti sampadhūmāyanti. |
While Mount Sineru, the king of mountains, is blazing and burning and being destroyed, bhikkhus, overwhelmed by the great mass of fire, peaks hundreds of yojanas high crumble away, peaks two hundred yojanas high, three hundred yojanas high, four hundred yojanas high, five hundred yojanas high crumble away. |
Seyyathāpi, bhikkhave, kumbhakārapāko ālepito paṭhamaṁ dhūmeti sandhūmeti sampadhūmeti; |
While this great earth and Mount Sineru, the king of mountains, are blazing and burning, bhikkhus, neither ashes nor soot can be discerned. |
evamevaṁ kho, bhikkhave, chaṭṭhassa sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti sandhūmāyanti sampadhūmāyanti. |
Just as, bhikkhus, when ghee or oil is blazing and burning, neither ashes nor soot can be discerned; |
Evaṁ aniccā, bhikkhave, saṅkhārā …pe… |
in the same way, bhikkhus, while this great earth and Mount Sineru, the king of mountains, are blazing and burning, neither ashes nor soot can be discerned. |
alaṁ vimuccituṁ. |
So impermanent, bhikkhus, are formations; |
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena sattamo sūriyo pātubhavati. |
so unstable, bhikkhus, are formations; |
Sattamassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā ādippanti pajjalanti ekajālā bhavanti. |
so unreliable, bhikkhus, are formations. |
Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṁ dayhamānānaṁ acci vātena khittā yāva brahmalokāpi gacchati. |
Enough, bhikkhus, for this to become disenchanted with all formations, enough to become dispassionate toward them, enough to be liberated from them. |
Sinerussa, bhikkhave, pabbatarājassa jhāyamānassa dayhamānassa vinassamānassa mahatā tejokhandhena abhibhūtassa yojanasatikānipi kūṭāni palujjanti dviyojanasatikānipi, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi kūṭāni palujjanti. |
Who here, bhikkhus, would be the thinker, who the believer: |
Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṁ dayhamānānaṁ neva chārikā paññāyati na masi. |
'This earth and Mount Sineru, the king of mountains, will burn and perish and no longer exist'—except those who have seen the path? |
Seyyathāpi, bhikkhave, sappissa vā telassa vā jhāyamānassa dayhamānassa neva chārikā paññāyati na masi; |
In the past, bhikkhus, there was a teacher named Sunetta, a sectarian founder who was detached from sensual pleasures. |
evamevaṁ kho, bhikkhave, imissā ca mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṁ dayhamānānaṁ neva chārikā paññāyati na masi. |
Teacher Sunetta, bhikkhus, had many hundreds of disciples. |
Evaṁ aniccā, bhikkhave, saṅkhārā; |
Sunetta, bhikkhus, taught the Dhamma to his disciples for companionship in the Brahmā world. |
evaṁ adhuvā, bhikkhave, saṅkhārā; |
Those, bhikkhus, who while teacher Sunetta was teaching the Dhamma for companionship in the Brahmā world completely understood his teaching, they, with the breakup of the body, after death, were reborn in a good destination, in the Brahmā world. |
evaṁ anassāsikā, bhikkhave, saṅkhārā. |
Those who did not completely understand his teaching, they, with the breakup of the body, after death, some were reborn in the company of the devas who wield power over others' creations, some were reborn in the company of the devas who delight in creating, some were reborn in the company of the Tusita devas, some were reborn in the company of the Yāma devas, some were reborn in the company of the Tāvatiṃsa devas, some were reborn in the company of the Four Great Kings' devas, some were reborn in the company of wealthy khattiyas, some were reborn in the company of wealthy brahmins, some were reborn in the company of wealthy householders. |
Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccituṁ. |
Then, bhikkhus, teacher Sunetta thought: |
Tatra, bhikkhave, ko mantā ko saddhātā: |
'It is not fitting that I should have the same destination as my disciples in the next life. What if I were to develop loving-kindness further?' |
‘ayañca pathavī sineru ca pabbatarājā dayhissanti vinassissanti, na bhavissantī’ti aññatra diṭṭhapadehi? |
Then, bhikkhus, teacher Sunetta developed the mind of loving-kindness for seven years. |
Bhūtapubbaṁ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. |
Having developed the mind of loving-kindness for seven years, for seven cycles of cosmic contraction and expansion he did not return to this world. |
Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṁ. |
When the world was contracting, bhikkhus, he went to the Ābhassara realm. |
Sunetto, bhikkhave, satthā sāvakānaṁ brahmalokasahabyatāya dhammaṁ desesi. |
When the world was expanding, he was reborn in an empty Brahmā mansion. |
Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa sabbena sabbaṁ sāsanaṁ ājāniṁsu te kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjiṁsu. |
There, bhikkhus, he became Brahmā, Great Brahmā, the unconquered conqueror, the all-seer, the wielder of power. |
Ye na sabbena sabbaṁ sāsanaṁ ājāniṁsu te kāyassa bhedā paraṁ maraṇā appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce khattiyamahāsālānaṁ sahabyataṁ upapajjiṁsu, appekacce brāhmaṇamahāsālānaṁ sahabyataṁ upapajjiṁsu, appekacce gahapatimahāsālānaṁ sahabyataṁ upapajjiṁsu. |
Thirty-six times, bhikkhus, he was Sakka, ruler of the devas. |
Atha kho, bhikkhave, sunettassa satthuno etadahosi: |
Many hundreds of times he was a king, a wheel-turning monarch, righteous and ruling by Dhamma, conqueror of the four quarters, who had achieved stability in his country and was possessed of the seven treasures. |
‘na kho metaṁ patirūpaṁ yohaṁ sāvakānaṁ samasamagatiyo assaṁ abhisamparāyaṁ, yannūnāhaṁ uttari mettaṁ bhāveyyan’ti. |
He had more than a thousand sons who were heroes, of heroic form, crushers of enemy armies. |
Atha kho, bhikkhave, sunetto satthā satta vassāni mettaṁ cittaṁ bhāvesi. |
He ruled this earth bounded by the ocean, conquering it without rod or sword, by Dhamma. |
Satta vassāni mettaṁ cittaṁ bhāvetvā satta saṁvaṭṭavivaṭṭakappe nayimaṁ lokaṁ punarāgamāsi. |
Yet even he, bhikkhus, teacher Sunetta, with such long life, such long duration, was not liberated: |
Saṁvaṭṭamāne sudaṁ, bhikkhave, loke ābhassarūpago hoti. |
'from birth, aging, death, sorrow, lamentation, pain, displeasure, and despair; not liberated from suffering,' I say. |
Vivaṭṭamāne loke suññaṁ brahmavimānaṁ upapajjati. |
What is the reason? |
Tatra sudaṁ, bhikkhave, brahmā hoti mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. |
Because of not awakening to and not penetrating four things. |
Chattiṁsakkhattuṁ kho pana, bhikkhave, sakko ahosi devānamindo. |
What four? |
Anekasatakkhattuṁ rājā ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. |
Because of not awakening to and not penetrating noble virtue, bhikkhus, noble concentration, noble wisdom, noble liberation. |
Parosahassaṁ kho panassa puttā ahesuṁ sūrā vīraṅgarūpā parasenappamaddanā. |
But now, bhikkhus, noble virtue has been awakened to and penetrated, noble concentration has been awakened to and penetrated, noble wisdom has been awakened to and penetrated, noble liberation has been awakened to and penetrated. Craving for existence is cut off, the conduit to existence is exhausted, now there is no more renewed existence." |
So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi. |
This is what the Blessed One said. |
So hi nāma, bhikkhave, sunetto satthā evaṁ dīghāyuko samāno evaṁ ciraṭṭhitiko aparimutto ahosi: |
Having said this, the Well-Gone One, the Teacher, further said: |
‘jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmā’ti vadāmi. |
"Virtue, concentration, and wisdom, |
Taṁ kissa hetu? |
and unsurpassed liberation; |
Catunnaṁ dhammānaṁ ananubodhā appaṭivedhā. |
These things have been awakened to |
Katamesaṁ catunnaṁ? |
by Gotama of great fame. |
Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā, ariyassa samādhissa ananubodhā appaṭivedhā, ariyāya paññāya ananubodhā appaṭivedhā, ariyāya vimuttiyā ananubodhā appaṭivedhā. |
Thus the Buddha, having directly known, |
Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubodho paṭividdho, ariyā paññā anubodhā paṭividdhā, ariyā vimutti anubodhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti. |
taught the Dhamma to the bhikkhus; |
Idamavoca bhagavā. |
The Teacher who has made an end of suffering, |
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: |
the one with vision, has attained final Nibbāna." |
“Sīlaṁ samādhi paññā ca, |
Second. |
vimutti ca anuttarā; |
|
Anubuddhā ime dhammā, |
|
gotamena yasassinā. |
|
Iti buddho abhiññāya, |
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dhammamakkhāsi bhikkhunaṁ; |
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Dukkhassantakaro satthā, |
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cakkhumā parinibbuto”ti. |
|
Dutiyaṁ. |
|
67 - AN7.67 Nagaropamasutta |
67 - AN7.67 The Discourse on the Simile of the Fortress |
“Yato kho, bhikkhave, rañño paccantimaṁ nagaraṁ sattahi nagaraparikkhārehi suparikkhataṁ hoti, catunnañca āhārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. |
"When, bhikkhus, a king's frontier fortress is well provided with seven fortress requirements and obtains the four kinds of provisions easily, without trouble, without difficulty, this is called, bhikkhus, a king's frontier fortress that cannot be taken by external enemies and foes. |
Idaṁ vuccati, bhikkhave, rañño paccantimaṁ nagaraṁ akaraṇīyaṁ bāhirehi paccatthikehi paccāmittehi. |
What seven fortress requirements is it well provided with? |
Katamehi sattahi nagaraparikkhārehi suparikkhataṁ hoti? |
Here, bhikkhus, in a king's frontier fortress there is a pillar that is deeply embedded, well dug in, immovable and unshakeable. |
Idha, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī. |
With this first fortress requirement the king's frontier fortress is well provided for the protection of those within and for warding off those without. |
Iminā paṭhamena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. |
Furthermore, bhikkhus, in the king's frontier fortress there is a moat that is deep and wide. |
Puna caparaṁ, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca. |
With this second fortress requirement the king's frontier fortress is well provided for the protection of those within and for warding off those without. |
Iminā dutiyena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. |
Furthermore, bhikkhus, in the king's frontier fortress there is a patrol road that is high and wide. |
Puna caparaṁ, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca. |
With this third fortress requirement the king's frontier fortress is well provided for the protection of those within and for warding off those without. |
Iminā tatiyena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. |
Furthermore, bhikkhus, in the king's frontier fortress many weapons are stored—javelins and spears. |
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ āvudhaṁ sannicitaṁ hoti salākañceva jevanikañca. |
With this fourth fortress requirement the king's frontier fortress is well provided for the protection of those within and for warding off those without. |
Iminā catutthena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. |
Furthermore, bhikkhus, in the king's frontier fortress a large military force is stationed—namely, elephant riders, horse riders, chariot fighters, archers, standard bearers, camp followers, supply soldiers, noted royal princes, commandos, great elephants, heroes, leather-clad warriors, and home-born slaves. |
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṁ— |
With this fifth fortress requirement the king's frontier fortress is well provided for the protection of those within and for warding off those without. |
hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā. |
Furthermore, bhikkhus, in the king's frontier fortress there is a gatekeeper who is wise, competent, intelligent, who keeps out strangers and admits those who are known. |
Iminā pañcamena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. |
With this sixth fortress requirement the king's frontier fortress is well provided for the protection of those within and for warding off those without. |
Puna caparaṁ, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā. |
Furthermore, bhikkhus, in the king's frontier fortress there is a rampart that is high and wide and well plastered. |
Iminā chaṭṭhena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. |
With this seventh fortress requirement the king's frontier fortress is well provided for the protection of those within and for warding off those without. |
Puna caparaṁ, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca. |
It is well provided with these seven fortress requirements. |
Iminā sattamena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. |
What four kinds of provisions does it obtain easily, without trouble, without difficulty? |
Imehi sattahi nagaraparikkhārehi suparikkhataṁ hoti. |
Here, bhikkhus, in the king's frontier fortress much grass, wood, and water is stored for the enjoyment, freedom from anxiety, and comfortable dwelling of those within and for warding off those without. |
Katamesaṁ catunnaṁ āhārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī? |
Furthermore, bhikkhus, in the king's frontier fortress much rice and barley is stored for the enjoyment, freedom from anxiety, and comfortable dwelling of those within and for warding off those without. |
Idha, bhikkhave, rañño paccantime nagare bahuṁ tiṇakaṭṭhodakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. |
Furthermore, bhikkhus, in the king's frontier fortress much sesame, beans, and other grains are stored for the enjoyment, freedom from anxiety, and comfortable dwelling of those within and for warding off those without. |
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ sāliyavakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. |
Furthermore, bhikkhus, in the king's frontier fortress much medicine is stored—namely, ghee, butter, oil, honey, molasses, and salt—for the enjoyment, freedom from anxiety, and comfortable dwelling of those within and for warding off those without. |
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ tilamuggamāsāparaṇṇaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. |
It obtains these four kinds of provisions easily, without trouble, without difficulty. |
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ bhesajjaṁ sannicitaṁ hoti, seyyathidaṁ— |
When, bhikkhus, a king's frontier fortress is well provided with these seven fortress requirements and obtains these four kinds of provisions easily, without trouble, without difficulty, this is called, bhikkhus, a king's frontier fortress that cannot be taken by external enemies and foes. |
sappi navanītaṁ telaṁ madhu phāṇitaṁ loṇaṁ abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. |
In the same way, bhikkhus, when a noble-one's-disciple is endowed with seven good qualities and obtains the four jhānas—heightened mental states that provide pleasant dwelling in this very life—easily, without trouble, without difficulty, he is called, bhikkhus, a noble-one's-disciple who cannot be taken by Māra, who cannot be taken by the Evil One. |
Imesaṁ kho, bhikkhave, catunnaṁ āhārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. |
What seven good qualities is he endowed with? |
Yato kho, bhikkhave, rañño paccantimaṁ nagaraṁ imehi sattahi nagaraparikkhārehi suparikkhataṁ hoti, imesañca catunnaṁ āhārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. |
Just as, bhikkhus, in a king's frontier fortress there is a pillar that is deeply embedded, well dug in, immovable and unshakeable, for the protection of those within and for warding off those without. |
Idaṁ vuccati, bhikkhave, rañño paccantimaṁ nagaraṁ akaraṇīyaṁ bāhirehi paccatthikehi paccāmittehi. |
In the same way, bhikkhus, a noble-one's-disciple has faith; he has faith in the Tathāgata's enlightenment: |
Evamevaṁ kho, bhikkhave, yato ariyasāvako sattahi saddhammehi samannāgato hoti, catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. |
'This Blessed One is ... a Buddha, a Blessed One.' |
Ayaṁ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato. |
The noble-one's-disciple with the pillar of faith, bhikkhus, abandons the unwholesome and develops the wholesome; |
Katamehi sattahi saddhammehi samannāgato hoti? |
abandons the blameworthy and develops the blameless; |
Seyyathāpi, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. |
he keeps himself pure. |
Evamevaṁ kho, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ |
He is endowed with this first good quality. |
‘itipi so …pe… buddho bhagavā’ti. |
Just as, bhikkhus, in a king's frontier fortress there is a moat that is deep and wide for the protection of those within and for warding off those without. |
Saddhesiko, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; |
In the same way, bhikkhus, a noble-one's-disciple has conscience; he has conscience regarding misconduct of body, speech, and mind; he has conscience regarding the acquisition of evil unwholesome states. |
sāvajjaṁ pajahati, anavajjaṁ bhāveti; |
The noble-one's-disciple with the moat of conscience, bhikkhus, abandons the unwholesome and develops the wholesome; |
suddhaṁ attānaṁ pariharati. |
abandons the blameworthy and develops the blameless; |
Iminā paṭhamena saddhammena samannāgato hoti. |
he keeps himself pure. |
Seyyathāpi, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. |
He is endowed with this second good quality. |
Evamevaṁ kho, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. |
Just as, bhikkhus, in a king's frontier fortress there is a patrol road that is high and wide for the protection of those within and for warding off those without. |
Hirīparikkho kho, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; |
In the same way, bhikkhus, a noble-one's-disciple has prudence; he feels prudence regarding misconduct of body, speech, and mind; he feels prudence regarding the acquisition of evil unwholesome states. |
sāvajjaṁ pajahati, anavajjaṁ bhāveti; |
The noble-one's-disciple with the patrol road of prudence, bhikkhus, abandons the unwholesome and develops the wholesome; |
suddhaṁ attānaṁ pariharati. |
abandons the blameworthy and develops the blameless; |
Iminā dutiyena saddhammena samannāgato hoti. |
he keeps himself pure. |
Seyyathāpi, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. |
He is endowed with this third good quality. |
Evamevaṁ, kho, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. |
Just as, bhikkhus, in a king's frontier fortress many weapons are stored—javelins and spears—for the protection of those within and for warding off those without. |
Ottappapariyāyapatho, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; |
In the same way, bhikkhus, a noble-one's-disciple is learned ... penetrated by view. |
sāvajjaṁ pajahati, anavajjaṁ bhāveti; |
The noble-one's-disciple armed with learning, bhikkhus, abandons the unwholesome and develops the wholesome; |
suddhaṁ attānaṁ pariharati. |
abandons the blameworthy and develops the blameless; |
Iminā tatiyena saddhammena samannāgato hoti. |
he keeps himself pure. |
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ āvudhaṁ sannicitaṁ hoti salākañceva jevanikañca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. |
He is endowed with this fourth good quality. |
Evamevaṁ kho, bhikkhave, ariyasāvako bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā. |
Just as, bhikkhus, in a king's frontier fortress a large military force is stationed—namely, elephant riders, horse riders, chariot fighters, archers, standard bearers, camp followers, supply soldiers, noted royal princes, commandos, great elephants, heroes, leather-clad warriors, and home-born slaves—for the protection of those within and for warding off those without. |
Sutāvudho, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; |
In the same way, bhikkhus, a noble-one's-disciple has aroused energy for abandoning unwholesome states and acquiring wholesome states; he is strong, firm in exertion, not shirking his responsibility regarding wholesome states. |
sāvajjaṁ pajahati, anavajjaṁ bhāveti; |
The noble-one's-disciple with the military force of energy, bhikkhus, abandons the unwholesome and develops the wholesome; |
suddhaṁ attānaṁ pariharati. |
abandons the blameworthy and develops the blameless; |
Iminā catutthena saddhammena samannāgato hoti. |
he keeps himself pure. |
Seyyathāpi, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṁ— |
He is endowed with this fifth good quality. |
hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. |
Just as, bhikkhus, in a king's frontier fortress there is a gatekeeper who is wise, competent, intelligent, who keeps out strangers and admits those who are known, for the protection of those within and for warding off those without. |
Evamevaṁ kho, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
In the same way, bhikkhus, a noble-one's-disciple is mindful, possessing supreme mindfulness and alertness, able to remember and recollect what was done and said long ago. |
Vīriyabalakāyo, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; |
The noble-one's-disciple with the gatekeeper of mindfulness, bhikkhus, abandons the unwholesome and develops the wholesome; |
sāvajjaṁ pajahati, anavajjaṁ bhāveti; |
abandons the blameworthy and develops the blameless; |
suddhaṁ attānaṁ pariharati. |
he keeps himself pure. |
Iminā pañcamena saddhammena samannāgato hoti. |
He is endowed with this sixth good quality. |
Seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. |
Just as, bhikkhus, in a king's frontier fortress there is a rampart that is high and wide and well plastered for the protection of those within and for warding off those without. |
Evamevaṁ kho, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. |
In the same way, bhikkhus, a noble-one's-disciple is wise; he possesses wisdom regarding arising and passing away that is noble and penetrative, leading to the complete destruction of suffering. |
Satidovāriko, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; |
The noble-one's-disciple well plastered with the rampart of wisdom, bhikkhus, abandons the unwholesome and develops the wholesome; |
sāvajjaṁ pajahati, anavajjaṁ bhāveti; |
abandons the blameworthy and develops the blameless; |
suddhaṁ attānaṁ pariharati. |
he keeps himself pure. |
Iminā chaṭṭhena saddhammena samannāgato hoti. |
He is endowed with this seventh good quality. |
Seyyathāpi, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. |
He is endowed with these seven good qualities. |
Evamevaṁ kho, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. |
What four jhānas—heightened mental states that provide pleasant dwelling in this very life—does he obtain easily, without trouble, without difficulty? |
Paññāvāsanalepanasampanno, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; |
Just as, bhikkhus, in a king's frontier fortress much grass, wood, and water is stored for the enjoyment, freedom from anxiety, and comfortable dwelling of those within and for warding off those without. |
sāvajjaṁ pajahati, anavajjaṁ bhāveti; |
In the same way, bhikkhus, a noble-one's-disciple, secluded from sensual pleasures ... enters and dwells in the first jhāna |
suddhaṁ attānaṁ pariharati. |
for his own enjoyment, freedom from anxiety, comfortable dwelling, and inclining toward Nibbāna. |
Iminā sattamena saddhammena samannāgato hoti. |
Just as, bhikkhus, in a king's frontier fortress much rice and barley is stored for the enjoyment, freedom from anxiety, and comfortable dwelling of those within and for warding off those without. |
Imehi sattahi saddhammehi samannāgato hoti. |
In the same way, bhikkhus, a noble-one's-disciple, with the subsiding of applied and sustained thought ... enters and dwells in the second jhāna |
Katamesaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī? |
for his own enjoyment, freedom from anxiety, comfortable dwelling, and inclining toward Nibbāna. |
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ tiṇakaṭṭhodakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. |
Just as, bhikkhus, in a king's frontier fortress much sesame, beans, and other grains are stored for the enjoyment, freedom from anxiety, and comfortable dwelling of those within and for warding off those without. |
Evamevaṁ kho, bhikkhave, ariyasāvako vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati |
In the same way, bhikkhus, a noble-one's-disciple, with the fading away of rapture ... enters and dwells in the third jhāna |
attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. |
for his own enjoyment, freedom from anxiety, comfortable dwelling, and inclining toward Nibbāna. |
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ sāliyavakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. |
Just as, bhikkhus, in a king's frontier fortress much medicine is stored—namely, ghee, butter, oil, honey, molasses, and salt—for the enjoyment, freedom from anxiety, and comfortable dwelling of those within and for warding off those without. |
Evamevaṁ kho, bhikkhave, ariyasāvako vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati |
In the same way, bhikkhus, a noble-one's-disciple, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, enters and dwells in the fourth jhāna, which is neither painful nor pleasant and has mindfulness purified by equanimity, |
attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. |
for his own enjoyment, freedom from anxiety, comfortable dwelling, and inclining toward Nibbāna. |
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ tilamuggamāsāparaṇṇaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. |
He obtains these four jhānas—heightened mental states that provide pleasant dwelling in this very life—easily, without trouble, without difficulty. |
Evamevaṁ kho, bhikkhave, ariyasāvako pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati |
When, bhikkhus, a noble-one's-disciple is endowed with these seven good qualities and obtains these four jhānas—heightened mental states that provide pleasant dwelling in this very life—easily, without trouble, without difficulty, he is called, bhikkhus, a noble-one's-disciple who cannot be taken by Māra, who cannot be taken by the Evil One." |
attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. |
Third. |
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ bhesajjaṁ sannicitaṁ hoti, seyyathidaṁ— |
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sappi navanītaṁ telaṁ madhu phāṇitaṁ loṇaṁ abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. |
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Evamevaṁ kho, bhikkhave, ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati |
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attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. |
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Imesaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. |
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Yato kho, bhikkhave, ariyasāvako imehi sattahi saddhammehi samannāgato hoti, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. |
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Ayaṁ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato”ti. |
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Tatiyaṁ. |
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68 - AN7.68 Dhammaññūsutta |
68 - AN7.68 The Discourse on One Who Knows the Teaching |
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassa. |
"Endowed with seven qualities, bhikkhus, a bhikkhu is worthy of offerings ... supreme field of merit for the world. |
Katamehi sattahi? |
What seven? |
Idha, bhikkhave, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaparoparaññū ca. |
Here, bhikkhus, a bhikkhu knows the teaching, knows the meaning, knows himself, knows moderation, knows the proper time, knows the assembly, and knows individuals' dispositions. |
Kathañca, bhikkhave, bhikkhu dhammaññū hoti? |
How, bhikkhus, does a bhikkhu know the teaching? |
Idha, bhikkhave, bhikkhu dhammaṁ jānāti— |
Here, bhikkhus, a bhikkhu knows the teaching— |
suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. |
discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, marvels, and catechisms. |
No ce, bhikkhave, bhikkhu dhammaṁ jāneyya— |
If, bhikkhus, a bhikkhu did not know the teaching— |
suttaṁ geyyaṁ …pe… abbhutadhammaṁ vedallaṁ, nayidha ‘dhammaññū’ti vucceyya. |
discourses, mixed prose and verse ... marvels, and catechisms, he would not be called 'one who knows the teaching.' |
Yasmā ca kho, bhikkhave, bhikkhu dhammaṁ jānāti— |
Because, bhikkhus, a bhikkhu knows the teaching— |
suttaṁ geyyaṁ …pe… abbhutadhammaṁ vedallaṁ, tasmā ‘dhammaññū’ti vuccati. |
discourses, mixed prose and verse ... marvels, and catechisms, he is called 'one who knows the teaching.' |
Iti dhammaññū. |
Thus he knows the teaching. |
Atthaññū ca kathaṁ hoti? |
How does he know the meaning? |
Idha, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṁ jānāti: |
Here, bhikkhus, a bhikkhu knows the meaning of whatever is spoken: |
‘ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho’ti. |
'This is the meaning of this statement, this is the meaning of this statement.' |
No ce, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṁ jāneyya: |
If, bhikkhus, a bhikkhu did not know the meaning of whatever is spoken: |
‘ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho’ti, nayidha ‘atthaññū’ti vucceyya. |
'This is the meaning of this statement, this is the meaning of this statement,' he would not be called 'one who knows the meaning.' |
Yasmā ca kho, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṁ jānāti: |
Because, bhikkhus, a bhikkhu knows the meaning of whatever is spoken: |
‘ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho’ti, tasmā ‘atthaññū’ti vuccati. |
'This is the meaning of this statement, this is the meaning of this statement,' he is called 'one who knows the meaning.' |
Iti dhammaññū, atthaññū. |
Thus he knows the teaching and knows the meaning. |
Attaññū ca kathaṁ hoti? |
How does he know himself? |
Idha, bhikkhave, bhikkhu attānaṁ jānāti: |
Here, bhikkhus, a bhikkhu knows himself: |
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti. |
'I am endowed with this much faith, virtue, learning, generosity, wisdom, and quick wit.' |
No ce, bhikkhave, bhikkhu attānaṁ jāneyya: |
If, bhikkhus, a bhikkhu did not know himself: |
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, nayidha ‘attaññū’ti vucceyya. |
'I am endowed with this much faith, virtue, learning, generosity, wisdom, and quick wit,' he would not be called 'one who knows himself.' |
Yasmā ca, bhikkhave, bhikkhu attānaṁ jānāti: |
Because, bhikkhus, a bhikkhu knows himself: |
‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, tasmā ‘attaññū’ti vuccati. |
'I am endowed with this much faith, virtue, learning, generosity, wisdom, and quick wit,' he is called 'one who knows himself.' |
Iti dhammaññū, atthaññū, attaññū. |
Thus he knows the teaching, knows the meaning, and knows himself. |
Mattaññū ca kathaṁ hoti? |
How does he know moderation? |
Idha, bhikkhave, bhikkhu mattaṁ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ paṭiggahaṇāya. |
Here, bhikkhus, a bhikkhu knows moderation in accepting robes, almsfood, lodgings, and medicinal requisites for the sick. |
No ce, bhikkhave, bhikkhu mattaṁ jāneyya cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ paṭiggahaṇāya, nayidha ‘mattaññū’ti vucceyya. |
If, bhikkhus, a bhikkhu did not know moderation in accepting robes, almsfood, lodgings, and medicinal requisites for the sick, he would not be called 'one who knows moderation.' |
Yasmā ca kho, bhikkhave, bhikkhu mattaṁ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ paṭiggahaṇāya, tasmā ‘mattaññū’ti vuccati. |
Because, bhikkhus, a bhikkhu knows moderation in accepting robes, almsfood, lodgings, and medicinal requisites for the sick, he is called 'one who knows moderation.' |
Iti dhammaññū, atthaññū, attaññū, mattaññū. |
Thus he knows the teaching, knows the meaning, knows himself, and knows moderation. |
Kālaññū ca kathaṁ hoti? |
How does he know the proper time? |
Idha, bhikkhave, bhikkhu kālaṁ jānāti: |
Here, bhikkhus, a bhikkhu knows the proper time: |
‘ayaṁ kālo uddesassa, ayaṁ kālo paripucchāya, ayaṁ kālo yogassa, ayaṁ kālo paṭisallānassā’ti. |
'This is the time for recitation, this is the time for questioning, this is the time for meditation, this is the time for retreat.' |
No ce, bhikkhave, bhikkhu kālaṁ jāneyya: |
If, bhikkhus, a bhikkhu did not know the proper time: |
‘ayaṁ kālo uddesassa, ayaṁ kālo paripucchāya, ayaṁ kālo yogassa, ayaṁ kālo paṭisallānassā’ti, nayidha ‘kālaññū’ti vucceyya. |
'This is the time for recitation, this is the time for questioning, this is the time for meditation, this is the time for retreat,' he would not be called 'one who knows the proper time.' |
Yasmā ca kho, bhikkhave, bhikkhu kālaṁ jānāti: |
Because, bhikkhus, a bhikkhu knows the proper time: |
‘ayaṁ kālo uddesassa, ayaṁ kālo paripucchāya, ayaṁ kālo yogassa, ayaṁ kālo paṭisallānassā’ti, tasmā ‘kālaññū’ti vuccati. |
'This is the time for recitation, this is the time for questioning, this is the time for meditation, this is the time for retreat,' he is called 'one who knows the proper time.' |
Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū. |
Thus he knows the teaching, knows the meaning, knows himself, knows moderation, and knows the proper time. |
Parisaññū ca kathaṁ hoti? |
How does he know the assembly? |
Idha, bhikkhave, bhikkhu parisaṁ jānāti: |
Here, bhikkhus, a bhikkhu knows the assembly: |
‘ayaṁ khattiyaparisā, ayaṁ brāhmaṇaparisā, ayaṁ gahapatiparisā, ayaṁ samaṇaparisā. |
'This is an assembly of khattiyas, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. |
Tattha evaṁ upasaṅkamitabbaṁ, evaṁ ṭhātabbaṁ, evaṁ kattabbaṁ, evaṁ nisīditabbaṁ, evaṁ bhāsitabbaṁ, evaṁ tuṇhī bhavitabban’ti. |
There one should approach in this way, stand in this way, act in this way, sit in this way, speak in this way, be silent in this way.' |
No ce, bhikkhave, bhikkhu parisaṁ jāneyya: |
If, bhikkhus, a bhikkhu did not know the assembly: |
‘ayaṁ khattiyaparisā …pe… |
'This is an assembly of khattiyas ... one should be silent in this way,' he would not be called 'one who knows the assembly.' |
evaṁ tuṇhī bhavitabban’ti, nayidha ‘parisaññū’ti vucceyya. |
Because, bhikkhus, a bhikkhu knows the assembly: |
Yasmā ca kho, bhikkhave, bhikkhu parisaṁ jānāti: |
'This is an assembly of khattiyas, this is an assembly of brahmins, this is an assembly of householders, this is an assembly of ascetics. |
‘ayaṁ khattiyaparisā, ayaṁ brāhmaṇaparisā, ayaṁ gahapatiparisā, ayaṁ samaṇaparisā. |
There one should approach in this way, stand in this way, act in this way, sit in this way, speak in this way, be silent in this way,' he is called 'one who knows the assembly.' |
Tattha evaṁ upasaṅkamitabbaṁ, evaṁ ṭhātabbaṁ, evaṁ kattabbaṁ, evaṁ nisīditabbaṁ, evaṁ bhāsitabbaṁ, evaṁ tuṇhī bhavitabban’ti, tasmā ‘parisaññū’ti vuccati. |
Thus he knows the teaching, knows the meaning, knows himself, knows moderation, knows the proper time, and knows the assembly. |
Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū, parisaññū. |
How does he know individuals' dispositions? |
Puggalaparoparaññū ca kathaṁ hoti? |
Here, bhikkhus, a bhikkhu knows individuals by pairs. |
Idha, bhikkhave, bhikkhuno dvayena puggalā viditā honti. |
Two kinds of individuals— |
Dve puggalā— |
one who desires to see the noble ones, one who does not desire to see the noble ones. |
eko ariyānaṁ dassanakāmo, eko ariyānaṁ na dassanakāmo. |
The individual who does not desire to see the noble ones |
Yvāyaṁ puggalo ariyānaṁ na dassanakāmo, |
is blameworthy in this respect. |
evaṁ so tenaṅgena gārayho. |
The individual who desires to see the noble ones |
Yvāyaṁ puggalo ariyānaṁ dassanakāmo, |
is praiseworthy in this respect. |
evaṁ so tenaṅgena pāsaṁso. .1 |
Two individuals who desire to see the noble ones— |
Dve puggalā ariyānaṁ dassanakāmā— |
one who desires to hear the true teaching, one who does not desire to hear the true teaching. |
eko saddhammaṁ sotukāmo, eko saddhammaṁ na sotukāmo. |
The individual who does not desire to hear the true teaching |
Yvāyaṁ puggalo saddhammaṁ na sotukāmo, |
is blameworthy in this respect. |
evaṁ so tenaṅgena gārayho. |
The individual who desires to hear the true teaching |
Yvāyaṁ puggalo saddhammaṁ sotukāmo, |
is praiseworthy in this respect. |
evaṁ so tenaṅgena pāsaṁso. .2 |
Two individuals who desire to hear the true teaching— |
Dve puggalā saddhammaṁ sotukāmā— |
one who listens to the teaching with an attentive ear, one who listens to the teaching with an inattentive ear. |
eko ohitasoto dhammaṁ suṇāti, eko anohitasoto dhammaṁ suṇāti. |
The individual who listens to the teaching with an inattentive ear |
Yvāyaṁ puggalo anohitasoto dhammaṁ suṇāti, |
is blameworthy in this respect. |
evaṁ so tenaṅgena gārayho. |
The individual who listens to the teaching with an attentive ear |
Yvāyaṁ puggalo ohitasoto dhammaṁ suṇāti, |
is praiseworthy in this respect. |
evaṁ so tenaṅgena pāsaṁso. .3 |
Two individuals who listen to the teaching with an attentive ear— |
Dve puggalā ohitasotā dhammaṁ suṇanti— |
one who, having heard the teaching, retains it, one who, having heard the teaching, does not retain it. |
eko sutvā dhammaṁ dhāreti, eko sutvā dhammaṁ na dhāreti. |
The individual who, having heard, does not retain the teaching |
Yvāyaṁ puggalo sutvā na dhammaṁ dhāreti, |
is blameworthy in this respect. |
evaṁ so tenaṅgena gārayho. |
The individual who, having heard, retains the teaching |
Yvāyaṁ puggalo sutvā dhammaṁ dhāreti, |
is praiseworthy in this respect. |
evaṁ so tenaṅgena pāsaṁso. .4 |
Two individuals who, having heard, retain the teaching— |
Dve puggalā sutvā dhammaṁ dhārenti— |
one who examines the meaning of the teachings he has retained, one who does not examine the meaning of the teachings he has retained. |
eko dhātānaṁ dhammānaṁ atthaṁ upaparikkhati, eko dhātānaṁ dhammānaṁ atthaṁ na upaparikkhati. |
The individual who does not examine the meaning of the teachings he has retained |
Yvāyaṁ puggalo dhātānaṁ dhammānaṁ atthaṁ na upaparikkhati, |
is blameworthy in this respect. |
evaṁ so tenaṅgena gārayho. |
The individual who examines the meaning of the teachings he has retained |
Yvāyaṁ puggalo dhātānaṁ dhammānaṁ atthaṁ upaparikkhati, |
is praiseworthy in this respect. |
evaṁ so tenaṅgena pāsaṁso. .5 |
Two individuals who examine the meaning of the teachings they have retained— |
Dve puggalā dhātānaṁ dhammānaṁ atthaṁ upaparikkhanti— |
one who, knowing the meaning and knowing the teaching, practices in accordance with the teaching, one who, knowing the meaning and knowing the teaching, does not practice in accordance with the teaching. |
eko atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, eko atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno. |
The individual who, knowing the meaning and knowing the teaching, does not practice in accordance with the teaching |
Yvāyaṁ puggalo atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno, |
is blameworthy in this respect. |
evaṁ so tenaṅgena gārayho. |
The individual who, knowing the meaning and knowing the teaching, practices in accordance with the teaching |
Yvāyaṁ puggalo atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, |
is praiseworthy in this respect. |
evaṁ so tenaṅgena pāsaṁso. .6 |
Two individuals who, knowing the meaning and knowing the teaching, practice in accordance with the teaching— |
Dve puggalā atthamaññāya dhammamaññāya dhammānudhammappaṭipannā— |
one who practices for his own welfare but not for others' welfare, one who practices both for his own welfare and for others' welfare. |
eko attahitāya paṭipanno no parahitāya, eko attahitāya ca paṭipanno parahitāya ca. |
The individual who practices for his own welfare but not for others' welfare |
Yvāyaṁ puggalo attahitāya paṭipanno no parahitāya, |
is blameworthy in this respect. |
evaṁ so tenaṅgena gārayho. |
The individual who practices both for his own welfare and for others' welfare |
Yvāyaṁ puggalo attahitāya ca paṭipanno parahitāya ca, |
is praiseworthy in this respect. |
evaṁ so tenaṅgena pāsaṁso. .7 |
In this way, bhikkhus, a bhikkhu knows individuals by pairs. |
Evaṁ kho, bhikkhave, bhikkhuno dvayena puggalā viditā honti. |
In this way, bhikkhus, a bhikkhu knows individuals' dispositions. |
Evaṁ, bhikkhave, bhikkhu puggalaparoparaññū hoti. |
Endowed with these seven qualities, bhikkhus, a bhikkhu is worthy of offerings, worthy of hospitality ... supreme field of merit for the world." |
Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo …pe… anuttaraṁ puññakkhettaṁ lokassā”ti. |
Fourth. |
Catutthaṁ. |
|
70 - AN7.70 Sakkaccasutta |
70 - AN7.70 The Discourse on Reverence |
Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: |
Then the Venerable Sāriputta, while alone in retreat, had this reflection arise in his mind: |
“kiṁ nu kho, bhikkhu, sakkatvā garuṁ katvā upanissāya viharanto akusalaṁ pajaheyya, kusalaṁ bhāveyyā”ti? |
What should a bhikkhu revere, honor, rely upon, and dwell with, so that he might abandon the unwholesome and develop the wholesome? |
Atha kho āyasmato sāriputtassa etadahosi: |
Then the Venerable Sāriputta thought: |
“satthāraṁ kho, bhikkhu, sakkatvā garuṁ katvā upanissāya viharanto akusalaṁ pajaheyya, kusalaṁ bhāveyya. |
"A bhikkhu should revere, honor, rely upon, and dwell with the Teacher, so that he might abandon the unwholesome and develop the wholesome. |
Dhammaṁ kho, bhikkhu …pe… |
A bhikkhu should revere the Dhamma ... |
saṅghaṁ kho, bhikkhu …pe… |
a bhikkhu should revere the Saṅgha ... |
sikkhaṁ kho, bhikkhu …pe… |
a bhikkhu should revere the training ... |
samādhiṁ kho, bhikkhu …pe… |
a bhikkhu should revere concentration ... |
appamādaṁ kho, bhikkhu …pe… |
a bhikkhu should revere heedfulness ... |
paṭisanthāraṁ kho, bhikkhu sakkatvā garuṁ katvā upanissāya viharanto akusalaṁ pajaheyya, kusalaṁ bhāveyyā”ti. |
a bhikkhu should revere, honor, rely upon, and dwell with hospitality, so that he might abandon the unwholesome and develop the wholesome." |
Atha kho āyasmato sāriputtassa etadahosi: |
Then the Venerable Sāriputta thought: |
“ime kho me dhammā parisuddhā pariyodātā, yannūnāhaṁ ime dhamme gantvā bhagavato āroceyyaṁ. |
"These qualities of mine are pure and bright. What if I were to go and tell the Blessed One about these qualities? |
Evaṁ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca. |
In this way these qualities will be both pure and considered more pure. |
Seyyathāpi nāma puriso suvaṇṇanikkhaṁ adhigaccheyya parisuddhaṁ pariyodātaṁ. |
Just as a man might obtain a pure and bright gold coin. |
Tassa evamassa: |
He would think: |
‘ayaṁ kho me suvaṇṇanikkho parisuddho pariyodāto, yannūnāhaṁ imaṁ suvaṇṇanikkhaṁ gantvā kammārānaṁ dasseyyaṁ. |
'This gold coin of mine is pure and bright. What if I were to go and show this gold coin to goldsmiths? |
Evaṁ me ayaṁ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. |
In this way this gold coin will be both pure when it has gone to the goldsmiths and considered more pure.' |
Evamevaṁ me ime dhammā parisuddhā pariyodātā, yannūnāhaṁ ime dhamme gantvā bhagavato āroceyyaṁ. |
In the same way, these qualities of mine are pure and bright. What if I were to go and tell the Blessed One about these qualities? |
Evaṁ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’”ti. |
In this way these qualities will be both pure and considered more pure." |
Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: |
Then the Venerable Sāriputta, emerging from retreat in the evening, approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the Venerable Sāriputta said to the Blessed One: |
“Idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: |
"Here, venerable sir, while I was alone in retreat, this reflection arose in my mind: |
‘kiṁ nu kho bhikkhu sakkatvā garuṁ katvā upanissāya viharanto akusalaṁ pajaheyya, kusalaṁ bhāveyyā’ti? |
'What should a bhikkhu revere, honor, rely upon, and dwell with, so that he might abandon the unwholesome and develop the wholesome?' |
Atha kho tassa mayhaṁ, bhante, etadahosi: |
Then, venerable sir, I thought: |
‘satthāraṁ kho bhikkhu sakkatvā garuṁ katvā upanissāya viharanto akusalaṁ pajaheyya, kusalaṁ bhāveyya. |
'A bhikkhu should revere, honor, rely upon, and dwell with the Teacher, so that he might abandon the unwholesome and develop the wholesome. |
Dhammaṁ kho bhikkhu …pe… |
A bhikkhu should revere the Dhamma ... |
paṭisanthāraṁ kho bhikkhu sakkatvā …pe… |
a bhikkhu should revere, honor ... hospitality, so that he might abandon the unwholesome and develop the wholesome.' |
kusalaṁ bhāveyyā’ti. |
Then, venerable sir, I thought: |
Atha kho tassa mayhaṁ, bhante, etadahosi: |
'These qualities of mine are pure and bright. What if I were to go and tell the Blessed One about these qualities? |
‘ime kho me dhammā parisuddhā pariyodātā, yannūnāhaṁ ime dhamme gantvā bhagavato āroceyyaṁ. |
In this way these qualities will be both pure and considered more pure. |
Evaṁ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā ca. |
Just as a man might obtain a pure and bright gold coin. |
Seyyathāpi nāma puriso suvaṇṇanikkhaṁ adhigaccheyya parisuddhaṁ pariyodātaṁ. |
He would think— |
Tassa evamassa— |
This gold coin of mine is pure and bright. What if I were to go and show this gold coin to goldsmiths? |
ayaṁ kho me suvaṇṇanikkho parisuddho pariyodāto, yannūnāhaṁ imaṁ suvaṇṇanikkhaṁ gantvā kammārānaṁ dasseyyaṁ. |
In this way this gold coin will be both pure when it has gone to the goldsmiths and considered more pure. |
Evaṁ me ayaṁ suvaṇṇanikkho sakammāragato parisuddho ceva bhavissati parisuddhasaṅkhātataro ca. |
In the same way, these qualities of mine are pure and bright. What if I were to go and tell the Blessed One about these qualities? |
Evamevaṁ me ime dhammā parisuddhā pariyodātā, yannūnāhaṁ ime dhamme gantvā bhagavato āroceyyaṁ. |
In this way these qualities will be both pure and considered more pure.'" |
Evaṁ me ime dhammā parisuddhā ceva bhavissanti parisuddhasaṅkhātatarā cā’”ti. |
"Good, good, Sāriputta. |
“Sādhu sādhu, sāriputta. |
A bhikkhu, Sāriputta, should revere, honor, rely upon, and dwell with the Teacher, so that he might abandon the unwholesome and develop the wholesome. |
Satthāraṁ kho, sāriputta, bhikkhu sakkatvā garuṁ katvā upanissāya viharanto akusalaṁ pajaheyya, kusalaṁ bhāveyya. |
A bhikkhu, Sāriputta, should revere, honor, rely upon, and dwell with the Dhamma, so that he might abandon the unwholesome and develop the wholesome. |
Dhammaṁ kho, sāriputta, bhikkhu sakkatvā garuṁ katvā upanissāya viharanto akusalaṁ pajaheyya, kusalaṁ bhāveyya. |
A bhikkhu should revere the Saṅgha ... |
Saṅghaṁ kho …pe… |
a bhikkhu should revere the training ... |
sikkhaṁ kho … |
a bhikkhu should revere concentration ... |
samādhiṁ kho … |
a bhikkhu should revere heedfulness ... |
appamādaṁ kho … |
A bhikkhu, Sāriputta, should revere, honor, rely upon, and dwell with hospitality, so that he might abandon the unwholesome and develop the wholesome." |
paṭisanthāraṁ kho, sāriputta, bhikkhu sakkatvā garuṁ katvā upanissāya viharanto akusalaṁ pajaheyya, kusalaṁ bhāveyyā”ti. |
When this was said, the Venerable Sāriputta said to the Blessed One: |
Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca: |
"I understand, venerable sir, the detailed meaning of what the Blessed One has spoken briefly in this way. |
“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi. |
It is impossible, venerable sir, that a bhikkhu who lacks reverence for the Teacher would have reverence for the Dhamma. |
So vata, bhante, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. |
A bhikkhu, venerable sir, who lacks reverence for the Teacher also lacks reverence for the Dhamma. |
Yo so, bhante, bhikkhu satthari agāravo dhammepi so agāravo. |
It is impossible, venerable sir, that a bhikkhu who lacks reverence for the Teacher and lacks reverence for the Dhamma would have reverence for the Saṅgha. |
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. |
A bhikkhu, venerable sir, who lacks reverence for the Teacher and lacks reverence for the Dhamma also lacks reverence for the Saṅgha. |
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghepi so agāravo. |
It is impossible, venerable sir, that a bhikkhu who lacks reverence for the Teacher, lacks reverence for the Dhamma, and lacks reverence for the Saṅgha would have reverence for the training. |
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. |
A bhikkhu, venerable sir, who lacks reverence for the Teacher, lacks reverence for the Dhamma, and lacks reverence for the Saṅgha also lacks reverence for the training. |
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāyapi so agāravo. |
It is impossible, venerable sir, that a bhikkhu who lacks reverence for the Teacher, lacks reverence for the Dhamma, lacks reverence for the Saṅgha, and lacks reverence for the training would have reverence for concentration. |
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. |
A bhikkhu, venerable sir, who lacks reverence for the Teacher, lacks reverence for the Dhamma, lacks reverence for the Saṅgha, and lacks reverence for the training also lacks reverence for concentration. |
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismimpi so agāravo. |
It is impossible, venerable sir, that a bhikkhu who lacks reverence for the Teacher, lacks reverence for the Dhamma, lacks reverence for the Saṅgha, lacks reverence for the training, and lacks reverence for concentration would have reverence for heedfulness. |
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamāde sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. |
A bhikkhu, venerable sir, who lacks reverence for the Teacher, lacks reverence for the Dhamma, lacks reverence for the Saṅgha, lacks reverence for the training, and lacks reverence for concentration also lacks reverence for heedfulness. |
Yo so, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamādepi so agāravo. |
It is impossible, venerable sir, that a bhikkhu who lacks reverence for the Teacher ... and lacks reverence for heedfulness would have reverence for hospitality. |
So vata, bhante, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. |
A bhikkhu, venerable sir, who lacks reverence for the Teacher ... and lacks reverence for heedfulness also lacks reverence for hospitality. |
Yo so, bhante, bhikkhu satthari agāravo …pe… appamāde agāravo paṭisanthārepi so agāravo. |
It is impossible, venerable sir, that a bhikkhu who has reverence for the Teacher would lack reverence for the Dhamma. A bhikkhu, venerable sir, who has reverence for the Teacher also has reverence for the Dhamma ... |
So vata, bhante, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṁ ṭhānaṁ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo …pe…. |
It is impossible, venerable sir, that a bhikkhu who has reverence for the Teacher ... and has reverence for heedfulness would lack reverence for hospitality. |
So vata, bhante, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṁ ṭhānaṁ vijjati. |
A bhikkhu, venerable sir, who has reverence for the Teacher, has reverence for the Dhamma, has reverence for the Saṅgha, has reverence for the training, has reverence for concentration, and has reverence for heedfulness also has reverence for hospitality. |
Yo so, bhante, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthārepi so sagāravo. |
It is possible, venerable sir, that a bhikkhu who has reverence for the Teacher would also have reverence for the Dhamma. A bhikkhu, venerable sir, who has reverence for the Teacher also has reverence for the Dhamma ... |
So vata, bhante, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṁ vijjati. Yo so, bhante, bhikkhu satthari sagāravo dhammepi so sagāravo …pe…. |
It is possible, venerable sir, that a bhikkhu who has reverence for the Teacher ... and has reverence for heedfulness would also have reverence for hospitality. |
So vata, bhante, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthārepi sagāravo bhavissatīti ṭhānametaṁ vijjati. |
A bhikkhu, venerable sir, who has reverence for the Teacher, has reverence for the Dhamma, has reverence for the Saṅgha, has reverence for the training, has reverence for concentration, and has reverence for heedfulness also has reverence for hospitality. |
Yo so, bhante, bhikkhu satthari sagāravo dhamme sagāravo saṅghe sagāravo sikkhāya sagāravo samādhismiṁ sagāravo appamāde sagāravo paṭisanthārepi so sagāravoti. |
This is how I understand, venerable sir, the detailed meaning of what the Blessed One has spoken briefly." |
Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmī”ti. |
"Good, good, Sāriputta. |
“Sādhu sādhu, sāriputta. |
It is good that you, Sāriputta, understand the detailed meaning of what I have spoken briefly in this way. |
Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāsi. |
It is impossible, Sāriputta, that a bhikkhu who lacks reverence for the Teacher would have reverence for the Dhamma ... A bhikkhu, Sāriputta, who lacks reverence for the Teacher, lacks reverence for the Dhamma, lacks reverence for the Saṅgha, lacks reverence for the training, lacks reverence for concentration, and lacks reverence for heedfulness also lacks reverence for hospitality. |
So vata, sāriputta, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati …pe… |
It is impossible, Sāriputta, that a bhikkhu who lacks reverence for the Teacher ... and lacks reverence for heedfulness would have reverence for hospitality. |
yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamādepi so agāravo. |
A bhikkhu, Sāriputta, who lacks reverence for the Teacher, lacks reverence for the Dhamma, lacks reverence for the Saṅgha, lacks reverence for the training, lacks reverence for concentration, and lacks reverence for heedfulness also lacks reverence for hospitality. |
So vata, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. |
It is impossible, Sāriputta, that a bhikkhu who has reverence for the Teacher would lack reverence for the Dhamma ... A bhikkhu, Sāriputta, who has reverence for the Teacher also has reverence for the Dhamma ... |
Yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamāde agāravo paṭisanthārepi so agāravo. |
It is possible, Sāriputta, that a bhikkhu who has reverence for the Teacher would also have reverence for the Dhamma. A bhikkhu, Sāriputta, who has reverence for the Teacher also has reverence for the Dhamma ... |
So vata, sāriputta, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṁ ṭhānaṁ vijjati …pe… yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo …pe…. |
It is possible, Sāriputta, that a bhikkhu who has reverence for the Teacher ... and has reverence for heedfulness would also have reverence for hospitality. |
So vata, sāriputta, bhikkhu satthari sagāravo dhamme sagāravo …pe… appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṁ ṭhānaṁ vijjati. |
A bhikkhu, Sāriputta, who has reverence for the Teacher ... and has reverence for heedfulness also has reverence for hospitality. |
Yo so, sāriputta, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthārepi so sagāravo. |
This, Sāriputta, is how the detailed meaning of what I have spoken briefly should be understood." |
So vata, sāriputta, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṁ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo …pe…. |
Sixth. |
So vata, sāriputta, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthārepi so sagāravo bhavissatīti ṭhānametaṁ vijjati. |
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Yo so, sāriputta, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthārepi so sagāravoti. |
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Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. |
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Chaṭṭhaṁ. |
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72 - AN7.72 Aggikkhandhopamasutta |
72 - AN7.72 The Discourse on the Simile of the Fire |
Evaṁ me sutaṁ— |
Thus have I heard— |
ekaṁ samayaṁ bhagavā kosalesu cārikaṁ carati mahatā bhikkhusaṅghena saddhiṁ. |
At one time the Blessed One was traveling on tour in Kosala with a large community of bhikkhus. |
Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṁ padese mahantaṁ aggikkhandhaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ. |
The Blessed One, while traveling along the road, saw in a certain place a great mass of fire burning, blazing, and glowing. |
Disvāna maggā okkamma aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. |
Seeing this, he stepped down from the road and sat down on a prepared seat at the root of a certain tree. |
Nisajja kho bhagavā bhikkhū āmantesi: |
Having sat down, the Blessed One addressed the bhikkhus: |
“passatha no tumhe, bhikkhave, amuṁ mahantaṁ aggikkhandhaṁ ādittaṁ sampajjalitaṁ sajotibhūtan”ti? |
Do you see, bhikkhus, that great mass of fire burning, blazing, and glowing? |
“Evaṁ, bhante”ti. |
Yes, venerable sir. |
“Taṁ kiṁ maññatha, bhikkhave? |
"What do you think, bhikkhus? |
katamaṁ nu kho varaṁ—yaṁ amuṁ mahantaṁ aggikkhandhaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṁ vā khattiyakaññaṁ vā brāhmaṇakaññaṁ vā gahapatikaññaṁ vā mudutalunahatthapādaṁ āliṅgetvā upanisīdeyya vā upanipajjeyya vā”ti? |
Which would be better—to embrace that great mass of fire burning, blazing, and glowing, and sit down or lie down with it, or to embrace a young khattiya woman or brahmin woman or householder woman with soft and tender hands and feet, and sit down or lie down with her?" |
“Etadeva, bhante, varaṁ—yaṁ khattiyakaññaṁ vā brāhmaṇakaññaṁ vā gahapatikaññaṁ vā mudutalunahatthapādaṁ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, dukkhañhetaṁ, bhante, yaṁ amuṁ mahantaṁ aggikkhandhaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āliṅgetvā upanisīdeyya vā upanipajjeyya vā”ti. |
This would be better, venerable sir—to embrace a young khattiya woman or brahmin woman or householder woman with soft and tender hands and feet, and sit down or lie down with her. Painful would it be, venerable sir, to embrace that great mass of fire burning, blazing, and glowing, and sit down or lie down with it. |
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṁ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṁ amuṁ mahantaṁ aggikkhandhaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ āliṅgetvā upanisīdeyya vā upanipajjeyya vā. |
"I declare to you, bhikkhus, I announce to you, bhikkhus, that it would be better for that immoral person of evil character, of impure and suspicious behavior, of secretive conduct, who is not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, and depraved, to embrace that great mass of fire burning, blazing, and glowing, and sit down or lie down with it. |
Taṁ kissa hetu? |
What is the reason? |
Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. |
Because of that, bhikkhus, he would meet with death or deadly suffering, but he would not on that account, with the breakup of the body after death, be reborn in a state of loss, in a bad destination, in a lower realm, in hell. |
Yañca kho so, bhikkhave, dussīlo pāpadhammo asucisaṅkassarasamācāro …pe… kasambujāto khattiyakaññaṁ vā brāhmaṇakaññaṁ vā gahapatikaññaṁ vā mudutalunahatthapādaṁ āliṅgetvā upanisīdati vā upanipajjati vā, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
But when that immoral person of evil character, of impure and suspicious behavior ... corrupt and depraved, embraces a young khattiya woman or brahmin woman or householder woman with soft and tender hands and feet, and sits down or lies down with her, that leads to his harm and suffering for a long time, and with the breakup of the body after death he is reborn in a state of loss, in a bad destination, in a lower realm, in hell. |
Taṁ kiṁ maññatha, bhikkhave, |
What do you think, bhikkhus? |
katamaṁ nu kho varaṁ—yaṁ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā ghaṁseyya—sā chaviṁ chindeyya chaviṁ chetvā cammaṁ chindeyya cammaṁ chetvā maṁsaṁ chindeyya maṁsaṁ chetvā nhāruṁ chindeyya nhāruṁ chetvā aṭṭhiṁ chindeyya aṭṭhiṁ chetvā aṭṭhimiñjaṁ āhacca tiṭṭheyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā abhivādanaṁ sādiyeyyā”ti? |
Which would be better—for a strong man to twist both legs with a strong horse-hair rope so that it cuts through the skin, and having cut through the skin, cuts through the hide, and having cut through the hide, cuts through the flesh, and having cut through the flesh, cuts through the sinews, and having cut through the sinews, cuts through the bone, and having cut through the bone, it reaches the marrow and stays there, or to accept the homage of wealthy khattiyas or wealthy brahmins or wealthy householders?" |
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā abhivādanaṁ sādiyeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso daḷhāya vālarajjuyā …pe… aṭṭhimiñjaṁ āhacca tiṭṭheyyā”ti. |
This would be better, venerable sir—to accept the homage of wealthy khattiyas or wealthy brahmins or wealthy householders. Painful would it be, venerable sir, for a strong man to twist both legs with a strong horse-hair rope ... and stay there. |
Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṁ dussīlassa …pe… kasambujātassa yaṁ balavā puriso daḷhāya vālarajjuyā ubho jaṅghā veṭhetvā …pe… aṭṭhimiñjaṁ āhacca tiṭṭheyya. |
I declare to you, bhikkhus, I announce to you, bhikkhus, that it would be better for that immoral person ... corrupt and depraved for a strong man to twist both legs with a strong horse-hair rope ... and stay there. |
Taṁ kissa hetu? |
What is the reason? |
Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. |
Because of that, bhikkhus, he would meet with death or deadly suffering, but he would not on that account, with the breakup of the body after death, be reborn in a state of loss, in a bad destination, in a lower realm, in hell. |
Yañca kho so, bhikkhave, dussīlo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā abhivādanaṁ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
But when that immoral person ... corrupt and depraved accepts the homage of wealthy khattiyas or wealthy brahmins or wealthy householders, that leads to his harm and suffering for a long time, and with the breakup of the body after death he is reborn in a state of loss, in a bad destination, in a lower realm, in hell. |
“Taṁ kiṁ maññatha, bhikkhave, |
"What do you think, bhikkhus? |
katamaṁ nu kho varaṁ—yaṁ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṁ pahareyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyeyyā”ti? |
Which would be better—for a strong man to strike him in the chest with a sharp, oiled spear, or to accept the reverential salutation of wealthy khattiyas or wealthy brahmins or wealthy householders?" |
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṁ pahareyyā”ti. |
This would be better, venerable sir—to accept the reverential salutation of wealthy khattiyas or wealthy brahmins or wealthy householders. Painful would it be, venerable sir, for a strong man to strike him in the chest with a sharp, oiled spear. |
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṁ dussīlassa …pe… kasambujātassa yaṁ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṁ pahareyya. |
"I declare to you, bhikkhus, I announce to you, bhikkhus, that it would be better for that immoral person ... corrupt and depraved for a strong man to strike him in the chest with a sharp, oiled spear. |
Taṁ kissa hetu? |
What is the reason? |
Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. |
Because of that, bhikkhus, he would meet with death or deadly suffering, but he would not on that account, with the breakup of the body after death, be reborn in a state of loss, in a bad destination, in a lower realm, in hell. |
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
But when that immoral person of evil character ... corrupt and depraved accepts the reverential salutation of wealthy khattiyas or wealthy brahmins or wealthy householders, that leads to his harm and suffering for a long time, and with the breakup of the body after death he is reborn in a state of loss, in a bad destination, in a lower realm, in hell. |
Taṁ kiṁ maññatha, bhikkhave, |
What do you think, bhikkhus? |
katamaṁ nu kho varaṁ—yaṁ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṁ sampaliveṭheyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ cīvaraṁ paribhuñjeyyā”ti? |
Which would be better—for a strong man to wrap the body with a hot iron sheet, burning, blazing, and glowing, or to use a robe given in faith by wealthy khattiyas or wealthy brahmins or wealthy householders?" |
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā …pe… |
This would be better, venerable sir—to use a robe given in faith by wealthy khattiyas ... or wealthy householders. Painful would it be, venerable sir, for a strong man to wrap the body with a hot iron sheet, burning, blazing, and glowing. |
saddhādeyyaṁ cīvaraṁ paribhuñjeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṁ sampaliveṭheyyā”ti. |
"I declare to you, bhikkhus, I announce to you, bhikkhus, that it would be better for that immoral person ... corrupt and depraved for a strong man to wrap the body with a hot iron sheet, burning, blazing, and glowing. |
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṁ dussīlassa …pe… kasambujātassa yaṁ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṁ sampaliveṭheyya. |
What is the reason? |
Taṁ kissa hetu? |
Because of that, bhikkhus, he would meet with death or deadly suffering, but he would not on that account, with the breakup of the body after death, be reborn in a state of loss, in a bad destination, in a lower realm, in hell. |
Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. |
But when that immoral person ... corrupt and depraved uses a robe given in faith by wealthy khattiyas or wealthy brahmins or wealthy householders, that leads to his harm and suffering for a long time, and with the breakup of the body after death he is reborn in a state of loss, in a bad destination, in a lower realm, in hell. |
Yañca kho so, bhikkhave, dussīlo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ cīvaraṁ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
What do you think, bhikkhus? |
Taṁ kiṁ maññatha, bhikkhave, |
Which would be better—for a strong man to force open his mouth with a hot iron spike and put a hot iron ball, burning, blazing, and glowing, into his mouth—it would burn his lips, burn his mouth, burn his tongue, burn his throat, burn his chest, and having taken his intestines and stomach, it would come out below, or to eat almsfood given in faith by wealthy khattiyas or wealthy brahmins or wealthy householders?" |
katamaṁ nu kho varaṁ—yaṁ balavā puriso tattena ayosaṅkunā mukhaṁ vivaritvā tattaṁ lohaguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ mukhe pakkhipeyya—taṁ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgā nikkhameyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjeyyā”ti? |
This would be better, venerable sir—to eat almsfood given in faith by wealthy khattiyas or wealthy brahmins or wealthy householders. Painful would it be, venerable sir, for a strong man to force open his mouth with a hot iron spike and put a hot iron ball, burning, blazing, and glowing, into his mouth—it would burn his lips, burn his mouth, burn his tongue, burn his throat, burn his chest, and having taken his intestines and stomach, it would come out below. |
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso tattena ayosaṅkunā mukhaṁ vivaritvā tattaṁ lohaguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ mukhe pakkhipeyya—taṁ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṁ nikkhameyyā”ti. |
"I declare to you, bhikkhus, I announce to you, bhikkhus, that it would be better for that immoral person ... corrupt and depraved for a strong man to force open his mouth with a hot iron spike and put a hot iron ball, burning, blazing, and glowing, into his mouth—it would burn his lips, burn his mouth, burn his tongue, burn his throat, burn his chest, and having taken his intestines and stomach, it would come out below. |
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṁ dussīlassa …pe… kasambujātassa yaṁ balavā puriso tattena ayosaṅkunā mukhaṁ vivaritvā tattaṁ lohaguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ mukhe pakkhipeyya—taṁ tassa oṭṭhampi daheyya mukhampi daheyya jivhampi daheyya kaṇṭhampi daheyya urampi daheyya antampi antaguṇampi ādāya adhobhāgaṁ nikkhameyya. |
What is the reason? |
Taṁ kissa hetu? |
Because of that, bhikkhus, he would meet with death or deadly suffering, but he would not on that account, with the breakup of the body after death, be reborn in a state of loss, in a bad destination, in a lower realm, in hell. |
Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. |
But when that immoral person of evil character ... corrupt and depraved eats almsfood given in faith by wealthy khattiyas or wealthy brahmins or wealthy householders, that leads to his harm and suffering for a long time, and with the breakup of the body after death he is reborn in a state of loss, in a bad destination, in a lower realm, in hell. |
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjati, tañhi tassa hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
What do you think, bhikkhus? |
Taṁ kiṁ maññatha, bhikkhave, |
Which would be better—for a strong man to seize him by the head or shoulders and make him sit down or lie down on a hot iron bed or chair, or to use lodgings given in faith by wealthy khattiyas or wealthy brahmins or wealthy householders?" |
katamaṁ nu kho varaṁ—yaṁ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṁ ayomañcaṁ vā ayopīṭhaṁ vā abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ mañcapīṭhaṁ paribhuñjeyyā”ti? |
This would be better, venerable sir—to use lodgings given in faith by wealthy khattiyas or wealthy brahmins or wealthy householders. Painful would it be, venerable sir, for a strong man to seize him by the head or shoulders and make him sit down or lie down on a hot iron bed or chair. |
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ mañcapīṭhaṁ paribhuñjeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṁ ayomañcaṁ vā ayopīṭhaṁ vā abhinisīdāpeyya vā abhinipajjāpeyya vā”ti. |
"I declare to you, bhikkhus, I announce to you, bhikkhus, that it would be better for that immoral person ... corrupt and depraved for a strong man to seize him by the head or shoulders and make him sit down or lie down on a hot iron bed or chair. |
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṁ dussīlassa …pe… kasambujātassa yaṁ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṁ ayomañcaṁ vā ayopīṭhaṁ vā abhinisīdāpeyya vā abhinipajjāpeyya vā. |
What is the reason? |
Taṁ kissa hetu? |
Because of that, bhikkhus, he would meet with death or deadly suffering, but he would not on that account, with the breakup of the body after death, be reborn in a state of loss, in a bad destination, in a lower realm, in hell. |
Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. |
But when that immoral person of evil character ... corrupt and depraved uses lodgings given in faith by wealthy khattiyas or wealthy brahmins or wealthy householders, that leads to his harm and suffering for a long time, and with the breakup of the body after death he is reborn in a state of loss, in a bad destination, in a lower realm, in hell. |
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ mañcapīṭhaṁ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
What do you think, bhikkhus? |
Taṁ kiṁ maññatha, bhikkhave, |
Which would be better—for a strong man to seize him head down and feet up and plunge him into a hot iron cauldron, burning, blazing, and glowing—there he would be boiled in a swirl of foam, sometimes going up, sometimes going down, sometimes going sideways, or to use a dwelling given in faith by wealthy khattiyas or wealthy brahmins or wealthy householders?" |
katamaṁ nu kho varaṁ—yaṁ balavā puriso uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya—so tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṁ gaccheyya, yaṁ vā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ vihāraṁ paribhuñjeyyā”ti? |
This would be better, venerable sir—to use a dwelling given in faith by wealthy khattiyas or wealthy brahmins or wealthy householders. Painful would it be, venerable sir, for a strong man to seize him head down and feet up and plunge him into a hot iron cauldron, burning, blazing, and glowing—there he would be boiled in a swirl of foam, sometimes going up, sometimes going down, sometimes going sideways. |
“Etadeva, bhante, varaṁ—yaṁ khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ vihāraṁ paribhuñjeyya, dukkhañhetaṁ, bhante, yaṁ balavā puriso uddhampādaṁ adhosiraṁ gahetvā tattāya lohakumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya—so tattha pheṇuddehakaṁ paccamāno sakimpi uddhaṁ gaccheyya sakimpi adho gaccheyya sakimpi tiriyaṁ gaccheyyā”ti. |
"I declare to you, bhikkhus, I announce to you, bhikkhus, that it would be better for that immoral person of evil character ... corrupt and depraved for a strong man to seize him head down and feet up ... sometimes going sideways. |
“Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṁ dussīlassa pāpadhammassa …pe… kasambujātassa yaṁ balavā puriso uddhampādaṁ adhosiraṁ gahetvā …pe… sakimpi tiriyaṁ gaccheyya. |
What is the reason? |
Taṁ kissa hetu? |
Because of that, bhikkhus, he would meet with death or deadly suffering, but he would not on that account, with the breakup of the body after death, be reborn in a state of loss, in a bad destination, in a lower realm, in hell. |
Tatonidānañhi so, bhikkhave, maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ, na tveva tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. |
But when that immoral person of evil character ... corrupt and depraved uses a dwelling given in faith by wealthy khattiyas or wealthy brahmins or wealthy householders, that leads to his harm and suffering for a long time, and with the breakup of the body after death he is reborn in a state of loss, in a bad destination, in a lower realm, in hell. |
Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ vihāraṁ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
Therefore, bhikkhus, you should train yourselves thus: |
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: |
'The services we enjoy—robes, almsfood, lodgings, and medicinal requisites for the sick—may these services be of great fruit and great benefit to those who provide them, and may our going forth not be in vain but fruitful and productive.' |
‘yesañca mayaṁ paribhuñjāma cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ tesaṁ te kārā mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. |
Thus, bhikkhus, you should train yourselves: |
Evañhi vo, bhikkhave, sikkhitabbaṁ: |
'Whether considering our own welfare, bhikkhus, it is enough to strive with heedfulness; |
‘attatthaṁ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṁ; |
whether considering others' welfare, bhikkhus, it is enough to strive with heedfulness; |
paratthaṁ vā, bhikkhave, sampassamānena alameva appamādena sampādetuṁ; |
whether considering the welfare of both, bhikkhus, it is enough to strive with heedfulness.'" |
ubhayatthaṁ vā, bhikkhave, sampassamānena alameva appamādena sampādetun’”ti. |
This is what the Blessed One said. |
Idamavoca bhagavā. |
While this discourse was being spoken, hot blood gushed from the mouths of about sixty bhikkhus. |
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ uṇhaṁ lohitaṁ mukhato uggañchi. |
About sixty bhikkhus gave up the training and returned to the lower life, saying: |
Saṭṭhimattā bhikkhū sikkhaṁ paccakkhāya hīnāyāvattiṁsu: |
Too difficult, Blessed One, too difficult, Blessed One! |
“sudukkaraṁ bhagavā, sudukkaraṁ bhagavā”ti. |
The minds of about sixty bhikkhus were liberated from the taints without clinging. |
Saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti. |
Eighth. |
Aṭṭhamaṁ. |
|
74 - AN7.74 Arakasutta |
74 - AN7.74 The Discourse on Araka |
“Bhūtapubbaṁ, bhikkhave, arako nāma satthā ahosi titthakaro kāmesu vītarāgo. |
"In the past, bhikkhus, there was a teacher named Araka, a sectarian founder who was detached from sensual pleasures. |
Arakassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṁ. |
Teacher Araka, bhikkhus, had many hundreds of disciples. |
Arako satthā sāvakānaṁ evaṁ dhammaṁ deseti: |
Teacher Araka taught the Dhamma to his disciples thus: |
‘appakaṁ, brāhmaṇa, jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. |
'Short, brahmins, is the life of human beings, limited and fleeting, full of suffering and distress. One should be wise and understand this, do what is wholesome, live the holy life; there is no escape from death for one who is born. |
Seyyathāpi, brāhmaṇa, tiṇagge ussāvabindu sūriye uggacchante khippaṁyeva paṭivigacchati, na ciraṭṭhitikaṁ hoti; |
Just as, brahmins, a dewdrop on a blade of grass quickly vanishes when the sun rises and does not last long; |
evamevaṁ kho, brāhmaṇa, ussāvabindūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. |
in the same way, brahmins, human life is like a dewdrop, limited and fleeting, full of suffering and distress. One should be wise and understand this, do what is wholesome, live the holy life; there is no escape from death for one who is born. |
Seyyathāpi, brāhmaṇa, thullaphusitake deve vassante udakabubbuḷaṁ khippaṁyeva paṭivigacchati, na ciraṭṭhitikaṁ hoti; |
Just as, brahmins, when it rains heavily a water bubble quickly vanishes and does not last long; |
evamevaṁ kho, brāhmaṇa, udakabubbuḷūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. |
in the same way, brahmins, human life is like a water bubble, limited and fleeting, full of suffering and distress. One should be wise and understand this, do what is wholesome, live the holy life; there is no escape from death for one who is born. |
Seyyathāpi, brāhmaṇa, udake daṇḍarāji khippaṁyeva paṭivigacchati, na ciraṭṭhitikā hoti; |
Just as, brahmins, a line drawn in water quickly vanishes and does not last long; |
evamevaṁ kho, brāhmaṇa, udake daṇḍarājūpamaṁ jīvitaṁ manussānaṁ parittaṁ …pe… |
in the same way, brahmins, human life is like a line drawn in water, limited ... there is no escape from death for one who is born. |
natthi jātassa amaraṇaṁ. |
Just as, brahmins, a mountain stream flowing from afar, swift-flowing, carrying all before it, there is no moment, no instant, no second when it turns back, but it goes on flowing, moving, streaming; |
Seyyathāpi, brāhmaṇa, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī, natthi so khaṇo vā layo vā muhutto vā yaṁ sā āvattati, atha kho sā gacchateva vattateva sandateva; |
in the same way, brahmins, human life is like a mountain stream, limited and fleeting ... there is no escape from death for one who is born. |
evamevaṁ kho, brāhmaṇa, nadīpabbateyyūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ …pe… |
Just as, brahmins, a strong man might gather a glob of spit on the tip of his tongue and spit it out easily; |
natthi jātassa amaraṇaṁ. |
in the same way, brahmins, human life is like a glob of spit, limited ... there is no escape from death for one who is born. |
Seyyathāpi, brāhmaṇa, balavā puriso jivhagge kheḷapiṇḍaṁ saṁyūhitvā akasireneva vameyya; |
Just as, brahmins, a piece of meat thrown on an iron pan heated all day quickly vanishes and does not last long; |
evamevaṁ kho, brāhmaṇa, kheḷapiṇḍūpamaṁ jīvitaṁ manussānaṁ parittaṁ …pe… |
in the same way, brahmins, human life is like a piece of meat, limited ... there is no escape from death for one who is born. |
natthi jātassa amaraṇaṁ. |
Just as, brahmins, a cow being led to slaughter—with whatever step she lifts, she is closer to slaughter, closer to death; |
Seyyathāpi, brāhmaṇa, divasaṁsantatte ayokaṭāhe maṁsapesi pakkhittā khippaṁyeva paṭivigacchati, na ciraṭṭhitikā hoti; |
in the same way, brahmins, human life is like a cow being led to slaughter, limited and fleeting, full of suffering and distress. One should be wise and understand this, do what is wholesome, live the holy life; there is no escape from death for one who is born.' |
evamevaṁ kho, brāhmaṇa, maṁsapesūpamaṁ jīvitaṁ manussānaṁ parittaṁ …pe… |
At that time, bhikkhus, the lifespan of human beings was sixty thousand years, and girls were marriageable at five hundred years old. |
natthi jātassa amaraṇaṁ. |
At that time, bhikkhus, human beings had only six ailments— |
Seyyathāpi, brāhmaṇa, gāvī vajjhā āghātanaṁ nīyamānā yaṁ yadeva pādaṁ uddharati, santikeva hoti vadhassa santikeva maraṇassa; |
cold, heat, hunger, thirst, defecation, and urination. |
evamevaṁ kho, brāhmaṇa, govajjhūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti. |
Yet even then, bhikkhus, teacher Araka, when human beings lived so long, lasted so long, and had so few ailments, taught the Dhamma to his disciples thus: |
Tena kho pana, bhikkhave, samayena manussānaṁ saṭṭhivassasahassāni āyuppamāṇaṁ ahosi, pañcavassasatikā kumārikā alaṁpateyyā ahosi. |
'Short, brahmins, is the life of human beings, limited and fleeting, full of suffering and distress. One should be wise and understand this, do what is wholesome, live the holy life; there is no escape from death for one who is born.' |
Tena kho pana, bhikkhave, samayena manussānaṁ chaḷeva ābādhā ahesuṁ— |
Now, bhikkhus, one speaking rightly would say: |
sītaṁ, uṇhaṁ, jighacchā, pipāsā, uccāro, passāvo. |
'Short is the life of human beings, limited and fleeting, full of suffering and distress. One should be wise and understand this, do what is wholesome, live the holy life; there is no escape from death for one who is born.' |
So hi nāma, bhikkhave, arako satthā evaṁ dīghāyukesu manussesu evaṁ ciraṭṭhitikesu evaṁ appābādhesu sāvakānaṁ evaṁ dhammaṁ desessati: |
Nowadays, bhikkhus, one who lives long lives for a hundred years or a little more. |
‘appakaṁ, brāhmaṇa, jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti. |
Living for a hundred years, bhikkhus, one lives for only three hundred seasons— |
Etarahi taṁ, bhikkhave, sammā vadamāno vadeyya: |
one hundred seasons of winter, one hundred seasons of summer, one hundred seasons of the rains. |
‘appakaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti. |
Living for three hundred seasons, bhikkhus, one lives for only twelve hundred months— |
Etarahi, bhikkhave, yo ciraṁ jīvati so vassasataṁ appaṁ vā bhiyyo. |
four hundred months of winter, four hundred months of summer, four hundred months of the rains. |
Vassasataṁ kho pana, bhikkhave, jīvanto tīṇiyeva utusatāni jīvati— |
Living for twelve hundred months, bhikkhus, one lives for only twenty-four hundred fortnights— |
utusataṁ hemantānaṁ, utusataṁ gimhānaṁ, utusataṁ vassānaṁ. |
eight hundred fortnights of winter, eight hundred fortnights of summer, eight hundred fortnights of the rains. |
Tīṇi kho pana, bhikkhave, utusatāni jīvanto dvādasayeva māsasatāni jīvati— |
Living for twenty-four hundred fortnights, bhikkhus, one lives for only thirty-six thousand nights— |
cattāri māsasatāni hemantānaṁ, cattāri māsasatāni gimhānaṁ, cattāri māsasatāni vassānaṁ. |
twelve thousand nights of winter, twelve thousand nights of summer, twelve thousand nights of the rains. |
Dvādasa kho pana, bhikkhave, māsasatāni jīvanto catuvīsatiyeva addhamāsasatāni jīvati— |
Living for thirty-six thousand nights, bhikkhus, one eats only seventy-two thousand meals— |
aṭṭhaddhamāsasatāni hemantānaṁ, aṭṭhaddhamāsasatāni gimhānaṁ, aṭṭhaddhamāsasatāni vassānaṁ. |
twenty-four thousand meals in winter, twenty-four thousand meals in summer, twenty-four thousand meals in the rains, including mother's milk and obstacles to eating. |
Catuvīsati kho pana, bhikkhave, addhamāsasatāni jīvanto chattiṁsaṁyeva rattisahassāni jīvati— |
These are the obstacles to eating: when one is angry one does not eat, when one is suffering one does not eat, when one is sick one does not eat, on the uposatha day one does not eat, when one cannot obtain food one does not eat. |
dvādasa rattisahassāni hemantānaṁ, dvādasa rattisahassāni gimhānaṁ, dvādasa rattisahassāni vassānaṁ. |
Thus, bhikkhus, I have calculated the life of a human being living for a hundred years, calculated the lifespan, calculated the seasons, calculated the years, calculated the months, calculated the fortnights, calculated the nights, calculated the days, calculated the meals, calculated the obstacles to eating. |
Chattiṁsaṁ kho pana, bhikkhave, rattisahassāni jīvanto dvesattatiyeva bhattasahassāni bhuñjati— |
Whatever, bhikkhus, should be done by a teacher for his disciples out of compassion, seeking their welfare, out of compassion; |
catuvīsati bhattasahassāni hemantānaṁ, catuvīsati bhattasahassāni gimhānaṁ, catuvīsati bhattasahassāni vassānaṁ saddhiṁ mātuthaññāya saddhiṁ bhattantarāyena. |
that has been done by me for you. These, bhikkhus, are the roots of trees, these are empty huts. Meditate, bhikkhus, do not be negligent; do not be remorseful later. This is our instruction to you." |
Tatrime bhattantarāyā kapimiddhopi bhattaṁ na bhuñjati, dukkhitopi bhattaṁ na bhuñjati, byādhitopi bhattaṁ na bhuñjati, uposathikopi bhattaṁ na bhuñjati, alābhakenapi bhattaṁ na bhuñjati. |
Tenth. |
Iti kho, bhikkhave, mayā vassasatāyukassa manussassa āyupi saṅkhāto, āyuppamāṇampi saṅkhātaṁ, utūpi saṅkhātā, saṁvaccharāpi saṅkhātā, māsāpi saṅkhātā, addhamāsāpi saṅkhātā, rattipi saṅkhātā, divāpi saṅkhātā, bhattāpi saṅkhātā, bhattantarāyāpi saṅkhātā. |
The Great Chapter, the seventh. |
Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya; |
Its summary: |
kataṁ vo taṁ mayā etāni, bhikkhave, rukkhamūlāni etāni suññāgārāni. Jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. |
Conscience and the seven suns, the simile, |
Dasamaṁ. |
one who knows the teaching, the coral tree; |
Mahāvaggo sattamo. |
Reverence, development, fire, |
Tassuddānaṁ |
Sunetta and Araka. |
Hirīsūriyaṁ upamā, |
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dhammaññū pārichattakaṁ; |
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Sakkaccaṁ bhāvanā aggi, |
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sunettaarakena cāti. |
|
AN 7 vagga 10. Āhuneyyavagga |
AN 7 Chapter 10. The Worthy of Offerings Chapter |
AN7.95 - ~ |
AN7.95 - ~ |
AN7.96-614 - ~ |
AN7.96-614 - ~ |
AN7.615 - ~ |
AN7.615 - ~ |
AN7.616 - ~ |
AN7.616 - ~ |
AN7.617 - ~ |
AN7.617 - ~ |
AN7.618-644 - ~ |
AN7.618-644 - ~ |
AN7.645-1124 - ~ |
AN7.645-1124 - ~ |
95 - AN7.95 ~ |
95 - AN7.95 ~ |
“Sattime, bhikkhave, puggalā āhuneyyā …pe… dakkhiṇeyyā añjalikaraṇīyā anuttaraṁ puññakkhettaṁ lokassa. |
"These seven, bhikkhus, types of individuals are worthy of offerings ... worthy of reverence, worthy of veneration, supreme field of merit for the world. |
Katame satta? |
What seven? |
Idha, bhikkhave, ekacco puggalo cakkhusmiṁ aniccānupassī viharati aniccasaññī aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno. |
Here, bhikkhus, a certain individual dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence constantly, continuously, uninterruptedly, with mind resolute, comprehending with wisdom. |
So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
He, with the destruction of the taints, has realized for himself with direct knowledge the taintless liberation of mind and liberation by wisdom, and dwells therein. |
Ayaṁ kho, bhikkhave, paṭhamo puggalo āhuneyyo pāhuneyyo …pe… anuttaraṁ puññakkhettaṁ lokassa. |
This, bhikkhus, is the first individual who is worthy of offerings, worthy of hospitality ... supreme field of merit for the world. |
Puna caparaṁ, bhikkhave, idhekacco puggalo cakkhusmiṁ aniccānupassī viharati aniccasaññī aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno. |
Furthermore, bhikkhus, here a certain individual dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence constantly, continuously, uninterruptedly, with mind resolute, comprehending with wisdom. |
Tassa apubbaṁ acarimaṁ āsavapariyādānañca hoti jīvitapariyādānañca. |
For him there is simultaneous destruction of the taints and end of life. |
Ayaṁ, bhikkhave, dutiyo puggalo āhuneyyo …pe… anuttaraṁ puññakkhettaṁ lokassa. |
This, bhikkhus, is the second individual worthy of offerings ... supreme field of merit for the world. |
Puna caparaṁ, bhikkhave, idhekacco puggalo cakkhusmiṁ aniccānupassī viharati aniccasaññī aniccapaṭisaṁvedī satataṁ samitaṁ abbokiṇṇaṁ cetasā adhimuccamāno paññāya pariyogāhamāno. |
Furthermore, bhikkhus, here a certain individual dwells contemplating impermanence in the eye, perceiving impermanence, experiencing impermanence constantly, continuously, uninterruptedly, with mind resolute, comprehending with wisdom. |
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti …pe… |
He, with the complete destruction of the five lower fetters, becomes one who attains Nibbāna in the interval ... |
upahaccaparinibbāyī hoti …pe… |
one who attains Nibbāna upon landing ... |
asaṅkhāraparinibbāyī hoti …pe… |
one who attains Nibbāna without exertion ... |
sasaṅkhāraparinibbāyī hoti …pe… |
one who attains Nibbāna with exertion ... |
uddhaṁsoto hoti akaniṭṭhagāmī. |
one who goes upstream to the Akaniṭṭha realm. |
Ayaṁ, bhikkhave, sattamo puggalo āhuneyyo …pe… anuttaraṁ puññakkhettaṁ lokassa. |
This, bhikkhus, is the seventh individual worthy of offerings ... supreme field of merit for the world. |
Ime kho, bhikkhave, satta puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṁ puññakkhettaṁ lokassā”ti. |
These, bhikkhus, are the seven individuals who are worthy of offerings, worthy of hospitality, worthy of reverence, worthy of veneration, supreme field of merit for the world." |
96-614 - AN7.96-614 ~ |
96-614 - AN7.96-614 ~ |
“Sattime, bhikkhave, puggalā āhuneyyā pāhuneyyā …pe… anuttaraṁ puññakkhettaṁ lokassa. |
"These seven, bhikkhus, types of individuals are worthy of offerings, worthy of hospitality ... supreme field of merit for the world. |
Katame satta? |
What seven? |
Idha, bhikkhave, ekacco puggalo cakkhusmiṁ dukkhānupassī viharati …pe… |
Here, bhikkhus, a certain individual dwells contemplating suffering in the eye ... |
cakkhusmiṁ anattānupassī viharati …pe… |
dwells contemplating not-self in the eye ... |
cakkhusmiṁ khayānupassī viharati …pe… |
dwells contemplating destruction in the eye ... |
cakkhusmiṁ vayānupassī viharati …pe… |
dwells contemplating decay in the eye ... |
cakkhusmiṁ virāgānupassī viharati …pe… |
dwells contemplating dispassion in the eye ... |
cakkhusmiṁ nirodhānupassī viharati …pe… |
dwells contemplating cessation in the eye ... |
cakkhusmiṁ paṭinissaggānupassī viharati …pe…. |
dwells contemplating relinquishment in the eye ... |
Sotasmiṁ …pe… |
In the ear ... |
ghānasmiṁ … |
in the nose ... |
jivhāya … |
in the tongue ... |
kāyasmiṁ … |
in the body ... |
manasmiṁ …pe…. |
in the mind ... |
Rūpesu …pe… |
In forms ... |
saddesu … |
in sounds ... |
gandhesu … |
in odors ... |
rasesu … |
in tastes ... |
phoṭṭhabbesu … |
in tangibles ... |
dhammesu …pe…. |
in mental objects ... |
Cakkhuviññāṇe …pe… |
In eye-consciousness ... |
sotaviññāṇe … |
in ear-consciousness ... |
ghānaviññāṇe … |
in nose-consciousness ... |
jivhāviññāṇe … |
in tongue-consciousness ... |
kāyaviññāṇe … |
in body-consciousness ... |
manoviññāṇe …pe…. |
in mind-consciousness ... |
Cakkhusamphasse …pe… |
In eye-contact ... |
sotasamphasse … |
in ear-contact ... |
ghānasamphasse … |
in nose-contact ... |
jivhāsamphasse … |
in tongue-contact ... |
kāyasamphasse … |
in body-contact ... |
manosamphasse …pe…. |
in mind-contact ... |
Cakkhusamphassajāya vedanāya …pe… |
In feeling born of eye-contact ... |
sotasamphassajāya vedanāya … |
in feeling born of ear-contact ... |
ghānasamphassajāya vedanāya … |
in feeling born of nose-contact ... |
jivhāsamphassajāya vedanāya … |
in feeling born of tongue-contact ... |
kāyasamphassajāya vedanāya … |
in feeling born of body-contact ... |
manosamphassajāya vedanāya …pe…. |
in feeling born of mind-contact ... |
Rūpasaññāya …pe… |
In perception of forms ... |
saddasaññāya … |
in perception of sounds ... |
gandhasaññāya … |
in perception of odors ... |
rasasaññāya … |
in perception of tastes ... |
phoṭṭhabbasaññāya … |
in perception of tangibles ... |
dhammasaññāya …pe…. |
in perception of mental objects ... |
Rūpasañcetanāya …pe… |
In volition regarding forms ... |
saddasañcetanāya … |
in volition regarding sounds ... |
gandhasañcetanāya … |
in volition regarding odors ... |
rasasañcetanāya … |
in volition regarding tastes ... |
phoṭṭhabbasañcetanāya … |
in volition regarding tangibles ... |
dhammasañcetanāya …pe…. |
in volition regarding mental objects ... |
Rūpataṇhāya …pe… |
In craving for forms ... |
saddataṇhāya … |
in craving for sounds ... |
gandhataṇhāya … |
in craving for odors ... |
rasataṇhāya … |
in craving for tastes ... |
phoṭṭhabbataṇhāya … |
in craving for tangibles ... |
dhammataṇhāya …pe…. |
in craving for mental objects ... |
Rūpavitakke …pe… |
In applied thought about forms ... |
saddavitakke … |
in applied thought about sounds ... |
gandhavitakke … |
in applied thought about odors ... |
rasavitakke … |
in applied thought about tastes ... |
phoṭṭhabbavitakke … |
in applied thought about tangibles ... |
dhammavitakke …pe…. |
in applied thought about mental objects ... |
Rūpavicāre …pe… |
In sustained thought about forms ... |
saddavicāre … |
in sustained thought about sounds ... |
gandhavicāre … |
in sustained thought about odors ... |
rasavicāre … |
in sustained thought about tastes ... |
phoṭṭhabbavicāre … |
in sustained thought about tangibles ... |
dhammavicāre …pe…. |
in sustained thought about mental objects ... |
Pañcakkhandhe …pe… |
In the five aggregates ... |
rūpakkhandhe … |
in the form aggregate ... |
vedanākkhandhe … |
in the feeling aggregate ... |
saññākkhandhe … |
in the perception aggregate ... |
saṅkhārakkhandhe … |
in the formations aggregate ... |
viññāṇakkhandhe aniccānupassī viharati …pe… |
in the consciousness aggregate, contemplating impermanence ... |
dukkhānupassī viharati … |
contemplating suffering ... |
anattānupassī viharati … |
contemplating not-self ... |
khayānupassī viharati … |
contemplating destruction ... |
vayānupassī viharati … |
contemplating decay ... |
virāgānupassī viharati … |
contemplating dispassion ... |
nirodhānupassī viharati … |
contemplating cessation ... |
paṭinissaggānupassī viharati …pe… |
contemplating relinquishment ... for the world." |
lokassā”ti. |
"In the six sense doors and their objects here, |
“Chadvārārammaṇesvettha, |
in consciousness and contacts; |
viññāṇesu ca phassesu; |
In the feelings of each door, |
Vedanāsu ca dvārassa, |
sixteen discourses are separately made. |
suttā honti visuṁ aṭṭha. |
Perception, volition, and craving, |
Saññā sañcetanā taṇhā, |
in applied and sustained thought; |
vitakkesu vicāre ca; |
Eight separately for each object, |
Gocarassa visuṁ aṭṭha, |
and the five aggregates individually. |
pañcakkhandhe ca pacceke. |
In these sixteen bases, |
Soḷasasvettha mūlesu, |
impermanence, suffering, and not-self; |
aniccaṁ dukkhamanattā; |
Destruction, decay, and dispassion, |
Khayā vayā virāgā ca, |
cessation and relinquishment. |
nirodhā paṭinissaggā. |
Having joined eight contemplations |
Kamaṁ aṭṭhānupassanā, |
separately to each and every one; |
yojetvāna visuṁ visuṁ; |
When all are combined together, |
Sampiṇḍitesu sabbesu, |
there are five hundred and |
honti pañca satāni ca; |
twenty-eight discourses, |
Aṭṭhavīsati suttāni, |
in the chapter on the worthy of offerings." |
āhuneyye ca vaggike”. |
The Worthy of Offerings Chapter, the tenth. |
Āhuneyyavaggo dasamo. |
|
615 - AN7.615 ~ |
615 - AN7.615 ~ |
“Rāgassa, bhikkhave, abhiññāya satta dhammā bhāvetabbā. |
"For the direct knowledge of greed, bhikkhus, seven things should be developed. |
Katame satta? |
What seven? |
Satisambojjhaṅgo …pe… |
The mindfulness factor of enlightenment ... |
upekkhāsambojjhaṅgo— |
the equanimity factor of enlightenment— |
rāgassa, bhikkhave, abhiññāya ime satta dhammā bhāvetabbā”ti. |
for the direct knowledge of greed, bhikkhus, these seven things should be developed." |
616 - AN7.616 ~ |
616 - AN7.616 ~ |
“Rāgassa, bhikkhave, abhiññāya satta dhammā bhāvetabbā. |
"For the direct knowledge of greed, bhikkhus, seven things should be developed. |
Katame satta? |
What seven? |
Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— |
The perception of impermanence, the perception of not-self, the perception of the unattractive, the perception of danger, the perception of abandoning, the perception of dispassion, the perception of cessation— |
rāgassa, bhikkhave, abhiññāya ime satta dhammā bhāvetabbā”ti. |
for the direct knowledge of greed, bhikkhus, these seven things should be developed." |
617 - AN7.617 ~ |
617 - AN7.617 ~ |
“Rāgassa, bhikkhave, abhiññāya satta dhammā bhāvetabbā. |
"For the direct knowledge of greed, bhikkhus, seven things should be developed. |
Katame satta? |
What seven? |
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā— |
The perception of the unattractive, the perception of death, the perception of the repulsiveness of food, the perception of non-delight in the entire world, the perception of impermanence, the perception of suffering in the impermanent, the perception of not-self in suffering— |
rāgassa, bhikkhave, abhiññāya ime satta dhammā bhāvetabbā”ti. |
for the direct knowledge of greed, bhikkhus, these seven things should be developed." |
618-644 - AN7.618-644 ~ |
618-644 - AN7.618-644 ~ |
“Rāgassa, bhikkhave, pariññāya …pe… |
"For the full understanding of greed, bhikkhus ... |
parikkhayāya … |
for the complete destruction ... |
pahānāya … |
for the abandoning ... |
khayāya … |
for the destruction ... |
vayāya … |
for the decay ... |
virāgāya … |
for the dispassion ... |
nirodhāya … |
for the cessation ... |
cāgāya …pe… |
for the giving up ... |
paṭinissaggāya ime satta dhammā bhāvetabbā”ti. |
for the relinquishment, these seven things should be developed." |
645-1124 - AN7.645-1124 ~ |
645-1124 - AN7.645-1124 ~ |
“Dosassa …pe… |
"For hatred ... |
mohassa … |
for delusion ... |
kodhassa … |
for anger ... |
upanāhassa … |
for resentment ... |
makkhassa … |
for disdain ... |
paḷāsassa … |
for spite ... |
issāya … |
for envy ... |
macchariyassa … |
for stinginess ... |
māyāya … |
for deceit ... |
sāṭheyyassa … |
for craftiness ... |
thambhassa … |
for obstinacy ... |
sārambhassa … |
for presumption ... |
mānassa … |
for conceit ... |
atimānassa … |
for arrogance ... |
madassa … |
for intoxication ... |
pamādassa abhiññāya …pe… |
for the direct knowledge of negligence ... |
pariññāya … |
for the full understanding ... |
parikkhayāya … |
for the complete destruction ... |
pahānāya … |
for the abandoning ... |
khayāya … |
for the destruction ... |
vayāya … |
for the decay ... |
virāgāya … |
for the dispassion ... |
nirodhāya … |
for the cessation ... |
cāgāya … |
for the giving up ... |
paṭinissaggāya …pe… |
for the relinquishment ... these seven things should be developed." |
ime satta dhammā bhāvetabbā”ti. |
|
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Pleased, those bhikkhus delighted in the Blessed One's words. |
Rāgapeyyālaṁ niṭṭhitaṁ. |
The Repetition Series on Greed is completed. |
Sattakanipātapāḷi niṭṭhitā. |
The Book of Sevens is completed. |
2 - AN8.2 Paññāsutta |
2 - AN8.2 Wisdom |
“Aṭṭhime, bhikkhave, hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattanti. |
“Bhikkhus, there are these eight conditions, eight causes for the acquisition of wisdom that is fundamental to the holy life, if it has not been acquired; and for its increase, growth, development, and culmination, if it has been acquired. |
Katame aṭṭha? |
Which eight? |
Idha, bhikkhave, bhikkhu satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. |
Here, bhikkhus, a bhikkhu lives relying on the Teacher, or on some venerable spiritual companion, in whom there is strong shame and dread (of wrongdoing), and affection and respect. |
Ayaṁ, bhikkhave, paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. |
This, bhikkhus, is the first condition, the first cause for the acquisition of wisdom that is fundamental to the holy life, if it has not been acquired; and for its increase, growth, development, and culmination, if it has been acquired. |
So taṁ satthāraṁ upanissāya viharanto aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca, te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati: |
Living relying on that Teacher, or on some venerable spiritual companion, in whom there is strong shame and dread, and affection and respect, he approaches them from time to time and questions them and interrogates them: |
‘idaṁ, bhante, kathaṁ; imassa ko attho’ti? |
‘Venerable sir, how is this? What is the meaning of this?’ |
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti. |
Those venerable ones then reveal what has not been revealed to him, make plain what has not been made plain, and dispel his doubt about various doubtful points in the Dhamma. |
Ayaṁ, bhikkhave, dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. |
This, bhikkhus, is the second condition, the second cause for the acquisition of wisdom that is fundamental to the holy life, if it has not been acquired; and for its increase, growth, development, and culmination, if it has been acquired. |
So taṁ dhammaṁ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca. |
Having heard that Dhamma, he achieves seclusion in two ways—seclusion of body and seclusion of mind. |
Ayaṁ, bhikkhave, tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. |
This, bhikkhus, is the third condition, the third cause for the acquisition of wisdom that is fundamental to the holy life, if it has not been acquired; and for its increase, growth, development, and culmination, if it has been acquired. |
Sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
He is virtuous, he dwells restrained by the Pātimokkha, complete in conduct and resort, seeing danger in the slightest faults, undertaking the training rules and training in them. |
Ayaṁ, bhikkhave, catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. |
This, bhikkhus, is the fourth condition, the fourth cause for the acquisition of wisdom that is fundamental to the holy life, if it has not been acquired; and for its increase, growth, development, and culmination, if it has been acquired. |
Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. |
He is learned, a preserver of what has been heard, a累積 of what has been heard. Those teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and their phrasing, proclaiming a perfectly complete and purified holy life—such teachings he has heard much of, retained, recited verbally, examined mentally, and penetrated well by view. |
Ayaṁ, bhikkhave, pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. |
This, bhikkhus, is the fifth condition, the fifth cause for the acquisition of wisdom that is fundamental to the holy life, if it has not been acquired; and for its increase, growth, development, and culmination, if it has been acquired. |
Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
He lives with aroused energy for abandoning unwholesome states and undertaking wholesome states, steadfast, firm in striving, not casting off the burden in wholesome states. |
Ayaṁ, bhikkhave, chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. |
This, bhikkhus, is the sixth condition, the sixth cause for the acquisition of wisdom that is fundamental to the holy life, if it has not been acquired; and for its increase, growth, development, and culmination, if it has been acquired. |
Saṅghagato kho pana anānākathiko hoti atiracchānakathiko. |
When he is in the Sangha, he does not engage in diverse talk or base talk. |
Sāmaṁ vā dhammaṁ bhāsati paraṁ vā ajjhesati ariyaṁ vā tuṇhībhāvaṁ nātimaññati. |
He either teaches the Dhamma himself or asks another to, or he does not despise the noble silence. |
Ayaṁ, bhikkhave, sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. |
This, bhikkhus, is the seventh condition, the seventh cause for the acquisition of wisdom that is fundamental to the holy life, if it has not been acquired; and for its increase, growth, development, and culmination, if it has been acquired. |
Pañcasu kho pana upādānakkhandhesu udayabbayānupassī viharati: |
He dwells contemplating the arising and passing away in the five aggregates subject to clinging: |
‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; |
‘Such is form, such is the origin of form, such is the cessation of form; |
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; |
Such is feeling, such is the origin of feeling, such is the cessation of feeling; |
iti saññā …pe… |
Such is perception … |
iti saṅkhārā … |
Such are volitional formations … |
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. |
Such is consciousness, such is the origin of consciousness, such is the cessation of consciousness.’ |
Ayaṁ, bhikkhave, aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. |
This, bhikkhus, is the eighth condition, the eighth cause for the acquisition of wisdom that is fundamental to the holy life, if it has not been acquired; and for its increase, growth, development, and culmination, if it has been acquired. |
Tamenaṁ sabrahmacārī evaṁ sambhāventi: |
Then his spiritual companions speak highly of him: |
‘ayaṁ kho āyasmā satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. |
‘This venerable one lives relying on the Teacher or on some venerable spiritual companion, in whom there is strong shame and dread, and affection and respect. |
Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. |
Surely, this venerable one knows what is to be known, sees what is to be seen.’ |
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. |
This Dhamma also leads to popularity, to being held in high esteem, to development, to ascetic life, to unification. |
‘Taṁ kho panāyamāyasmā satthāraṁ upanissāya viharanto aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca, te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati: |
‘This venerable one, living relying on the Teacher or on some venerable spiritual companion, in whom there is strong shame and dread, and affection and respect, approaches them from time to time and questions them and interrogates them: |
“idaṁ, bhante, kathaṁ; imassa ko attho”ti? |
“Venerable sir, how is this? What is the meaning of this?” |
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti. |
Those venerable ones then reveal what has not been revealed to him, make plain what has not been made plain, and dispel his doubt about various doubtful points in the Dhamma. |
Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. |
Surely, this venerable one knows what is to be known, sees what is to be seen.’ |
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. |
This Dhamma also leads to popularity, to being held in high esteem, to development, to ascetic life, to unification. |
‘Taṁ kho panāyamāyasmā dhammaṁ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca. |
‘This venerable one, having heard that Dhamma, achieves seclusion in two ways—seclusion of body and seclusion of mind. |
Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. |
Surely, this venerable one knows what is to be known, sees what is to be seen.’ |
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. |
This Dhamma also leads to popularity, to being held in high esteem, to development, to ascetic life, to unification. |
‘Sīlavā kho panāyamāyasmā pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
‘This venerable one is virtuous, he dwells restrained by the Pātimokkha, complete in conduct and resort, seeing danger in the slightest faults, undertaking the training rules and training in them. |
Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. |
Surely, this venerable one knows what is to be known, sees what is to be seen.’ |
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. |
This Dhamma also leads to popularity, to being held in high esteem, to development, to ascetic life, to unification. |
‘Bahussuto kho panāyamāyasmā sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. |
‘This venerable one is learned, a preserver of what has been heard, a storehouse of what has been heard. Those teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and their phrasing, proclaiming a perfectly complete and purified holy life—such teachings he has heard much of, retained, recited verbally, examined mentally, and penetrated well by view. |
Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. |
Surely, this venerable one knows what is to be known, sees what is to be seen.’ |
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. |
This Dhamma also leads to popularity, to being held in high esteem, to development, to ascetic life, to unification. |
‘Āraddhavīriyo kho panāyamāyasmā viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
‘This venerable one lives with aroused energy for abandoning unwholesome states and undertaking wholesome states, steadfast, firm in striving, not casting off the burden in wholesome states. |
Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. |
Surely, this venerable one knows what is to be known, sees what is to be seen.’ |
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. |
This Dhamma also leads to popularity, to being held in high esteem, to development, to ascetic life, to unification. |
‘Saṅghagato kho panāyamāyasmā anānākathiko hoti atiracchānakathiko. |
‘When this venerable one is in the Sangha, he does not engage in diverse talk or base talk. |
Sāmaṁ vā dhammaṁ bhāsati paraṁ vā ajjhesati ariyaṁ vā tuṇhībhāvaṁ nātimaññati. |
He either teaches the Dhamma himself or asks another to, or he does not despise the noble silence. |
Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. |
Surely, this venerable one knows what is to be known, sees what is to be seen.’ |
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. |
This Dhamma also leads to popularity, to being held in high esteem, to development, to ascetic life, to unification. |
‘Pañcasu kho panāyamāyasmā upādānakkhandhesu udayabbayānupassī viharati— |
‘This venerable one dwells contemplating the arising and passing away in the five aggregates subject to clinging— |
iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; |
Such is form, such is the origin of form, such is the cessation of form; |
iti vedanā …pe… |
Such is feeling … |
iti saññā … |
Such is perception … |
iti saṅkhārā … |
Such are volitional formations … |
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamoti. |
Such is consciousness, such is the origin of consciousness, such is the cessation of consciousness.’ |
Addhā ayamāyasmā jānaṁ jānāti passaṁ passatī’ti. |
Surely, this venerable one knows what is to be known, sees what is to be seen.’ |
Ayampi dhammo piyattāya garuttāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. |
This Dhamma also leads to popularity, to being held in high esteem, to development, to ascetic life, to unification. |
Ime kho, bhikkhave, aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattantī”ti. |
These, bhikkhus, are the eight conditions, the eight causes for the acquisition of wisdom that is fundamental to the holy life, if it has not been acquired; and for its increase, growth, development, and culmination, if it has been acquired.” |
Dutiyaṁ. |
The Second. |
6 - AN8.6 Dutiyalokadhammasutta |
6 - AN8.6 The Second on the Ways of the World |
“Aṭṭhime, bhikkhave, lokadhammā lokaṁ anuparivattanti, loko ca aṭṭha lokadhamme anuparivattati. |
“Bhikkhus, these eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. |
Katame aṭṭha? |
Which eight? |
Lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca. |
Gain and loss, fame and disrepute, praise and blame, pleasure and pain. |
Ime kho, bhikkhave, aṭṭha lokadhammā lokaṁ anuparivattanti, loko ca ime aṭṭha lokadhamme anuparivattati. |
Bhikkhus, these eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions. |
Assutavato, bhikkhave, puthujjanassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṁsāpi sukhampi dukkhampi. |
Bhikkhus, for an uninstructed ordinary person, gain arises, and loss arises, and fame arises, and disrepute arises, and blame arises, and praise arises, and pleasure arises, and pain arises. |
Sutavatopi, bhikkhave, ariyasāvakassa uppajjati lābhopi alābhopi yasopi ayasopi nindāpi pasaṁsāpi sukhampi dukkhampi. |
Bhikkhus, for an instructed noble-one's-disciple, gain arises, and loss arises, and fame arises, and disrepute arises, and blame arises, and praise arises, and pleasure arises, and pain arises. |
Tatra, bhikkhave, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenā”ti? |
Bhikkhus, what then is the distinction, what is the peculiarity, what is the difference between an instructed noble-one's-disciple and an uninstructed ordinary person?” |
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. |
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One would elucidate the meaning of this statement. Having heard it from the Blessed One, the bhikkhus will remember it.” |
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
“Then, bhikkhus, listen, pay careful attention, I shall speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“assutavato, bhikkhave, puthujjanassa uppajjati lābho. |
“Bhikkhus, for an uninstructed ordinary person, gain arises. |
So na iti paṭisañcikkhati: |
He does not reflect thus: |
‘uppanno kho me ayaṁ lābho; |
‘This gain that has arisen to me is impermanent, unsatisfactory, and subject to change,’ and he does not understand it as it actually is. |
so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṁ nappajānāti. |
Loss arises … |
Uppajjati alābho …pe… |
Fame arises … |
uppajjati yaso … |
Disrepute arises … |
uppajjati ayaso … |
Blame arises … |
uppajjati nindā … |
Praise arises … |
uppajjati pasaṁsā … |
Pleasure arises … |
uppajjati sukhaṁ … |
Pain arises. |
uppajjati dukkhaṁ. |
He does not reflect thus: |
So na iti paṭisañcikkhati: |
‘This pain that has arisen to me is impermanent, unsatisfactory, and subject to change,’ and he does not understand it as it actually is. |
‘uppannaṁ kho me idaṁ dukkhaṁ; |
For him, gain occupies his mind, and loss occupies his mind, and fame occupies his mind, and disrepute occupies his mind, and blame occupies his mind, and praise occupies his mind, and pleasure occupies his mind, and pain occupies his mind. |
tañca kho aniccaṁ dukkhaṁ vipariṇāmadhamman’ti yathābhūtaṁ nappajānāti. |
He clings to the gain that has arisen, he reacts against the loss; |
Tassa lābhopi cittaṁ pariyādāya tiṭṭhati, alābhopi cittaṁ pariyādāya tiṭṭhati, yasopi cittaṁ pariyādāya tiṭṭhati, ayasopi cittaṁ pariyādāya tiṭṭhati, nindāpi cittaṁ pariyādāya tiṭṭhati, pasaṁsāpi cittaṁ pariyādāya tiṭṭhati, sukhampi cittaṁ pariyādāya tiṭṭhati, dukkhampi cittaṁ pariyādāya tiṭṭhati. |
He clings to the fame that has arisen, he reacts against the disrepute; |
So uppannaṁ lābhaṁ anurujjhati, alābhe paṭivirujjhati; |
He clings to the praise that has arisen, he reacts against the blame; |
uppannaṁ yasaṁ anurujjhati, ayase paṭivirujjhati; |
He clings to the pleasure that has arisen, he reacts against the pain. |
uppannaṁ pasaṁsaṁ anurujjhati, nindāya paṭivirujjhati; |
Being thus given to adherence and opposition, he is not liberated from birth, aging, death, sorrow, lamentation, pain, dejection, and despair. |
uppannaṁ sukhaṁ anurujjhati, dukkhe paṭivirujjhati. |
I say he is not liberated from suffering. |
So evaṁ anurodhavirodhasamāpanno na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. |
But, bhikkhus, for an instructed noble-one's-disciple, gain arises. |
‘Na parimuccati dukkhasmā’ti vadāmi. |
He reflects thus: |
Sutavato ca kho, bhikkhave, ariyasāvakassa uppajjati lābho. |
‘This gain that has arisen to me is impermanent, unsatisfactory, and subject to change,’ and he understands it as it actually is. |
So iti paṭisañcikkhati: |
Loss arises … |
‘uppanno kho me ayaṁ lābho; |
Fame arises … |
so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṁ pajānāti. |
Disrepute arises … |
Uppajjati alābho …pe… |
Blame arises … |
uppajjati yaso … |
Praise arises … |
uppajjati ayaso … |
Pleasure arises … |
uppajjati nindā … |
Pain arises. |
uppajjati pasaṁsā … |
He reflects thus: |
uppajjati sukhaṁ … |
‘This pain that has arisen to me is impermanent, unsatisfactory, and subject to change,’ and he understands it as it actually is. |
uppajjati dukkhaṁ. |
For him, gain does not occupy his mind, and loss does not occupy his mind, and fame does not occupy his mind, and disrepute does not occupy his mind, and blame does not occupy his mind, and praise does not occupy his mind, and pleasure does not occupy his mind, and pain does not occupy his mind. |
So iti paṭisañcikkhati: |
He does not cling to the gain that has arisen, he does not react against the loss; |
‘uppannaṁ kho me idaṁ dukkhaṁ; |
He does not cling to the fame that has arisen, he does not react against the disrepute; |
tañca kho aniccaṁ dukkhaṁ vipariṇāmadhamman’ti yathābhūtaṁ pajānāti. |
He does not cling to the praise that has arisen, he does not react against the blame; |
Tassa lābhopi cittaṁ na pariyādāya tiṭṭhati, alābhopi cittaṁ na pariyādāya tiṭṭhati, yasopi cittaṁ na pariyādāya tiṭṭhati, ayasopi cittaṁ na pariyādāya tiṭṭhati, nindāpi cittaṁ na pariyādāya tiṭṭhati, pasaṁsāpi cittaṁ na pariyādāya tiṭṭhati, sukhampi cittaṁ na pariyādāya tiṭṭhati, dukkhampi cittaṁ na pariyādāya tiṭṭhati. |
He does not cling to the pleasure that has arisen, he does not react against the pain. |
So uppannaṁ lābhaṁ nānurujjhati, alābhe nappaṭivirujjhati; |
Being thus free from adherence and opposition, he is liberated from birth, aging, death, sorrow, lamentation, pain, dejection, and despair. |
uppannaṁ yasaṁ nānurujjhati, ayase nappaṭivirujjhati; |
I say he is liberated from suffering. |
uppannaṁ pasaṁsaṁ nānurujjhati, nindāya nappaṭivirujjhati; |
This, bhikkhus, is the distinction, this is the peculiarity, this is the difference between an instructed noble-one's-disciple and an uninstructed ordinary person. |
uppannaṁ sukhaṁ nānurujjhati, dukkhe nappaṭivirujjhati. |
Gain and loss, fame and disrepute, |
So evaṁ anurodhavirodhavippahīno parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi. |
Blame and praise, pleasure and pain— |
‘Parimuccati dukkhasmā’ti vadāmi. |
These are impermanent states among humans, |
Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanenāti. |
Not constant, subject to change. |
Lābho alābho ca yasāyaso ca, |
A mindful and wise person, knowing these, |
Nindā pasaṁsā ca sukhaṁ dukhañca; |
Reflects on their changing nature; |
Ete aniccā manujesu dhammā, |
His mind is not swayed by agreeable things, |
Asassatā vipariṇāmadhammā. |
Nor does he react with aversion to disagreeable things. |
Ete ca ñatvā satimā sumedho, |
For him, adherence or opposition |
Avekkhati vipariṇāmadhamme; |
Are dispelled, gone to cessation, they do not exist; |
Iṭṭhassa dhammā na mathenti cittaṁ, |
Having known the path, dustless, sorrowless, |
Aniṭṭhato no paṭighātameti. |
He rightly understands the far shore of existence.” |
Tassānurodhā atha vā virodhā, |
The Sixth. |
Vidhūpitā atthaṅgatā na santi; |
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Padañca ñatvā virajaṁ asokaṁ, |
|
Sammappajānāti bhavassa pāragū”ti. |
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Chaṭṭhaṁ. |
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8 - AN8.8 Uttaravipattisutta |
8 - AN8.8 Uttara’s Downfall |
Ekaṁ samayaṁ āyasmā uttaro mahisavatthusmiṁ viharati saṅkheyyake pabbate vaṭajālikāyaṁ. |
On one occasion the Venerable Uttara was dwelling in Mahisavatthu, on Sankheyyaka Mountain, in Vaṭajālikā. |
Tatra kho āyasmā uttaro bhikkhū āmantesi: |
There the Venerable Uttara addressed the bhikkhus: |
“sādhāvuso, bhikkhu kālena kālaṁ attavipattiṁ paccavekkhitā hoti. |
“It is good, friends, for a bhikkhu to review his own shortcomings from time to time. |
Sādhāvuso, bhikkhu kālena kālaṁ paravipattiṁ paccavekkhitā hoti. |
It is good, friends, for a bhikkhu to review the shortcomings of others from time to time. |
Sādhāvuso, bhikkhu kālena kālaṁ attasampattiṁ paccavekkhitā hoti. |
It is good, friends, for a bhikkhu to review his own achievements from time to time. |
Sādhāvuso, bhikkhu kālena kālaṁ parasampattiṁ paccavekkhitā hotī”ti. |
It is good, friends, for a bhikkhu to review the achievements of others from time to time.” |
Tena kho pana samayena vessavaṇo mahārājā uttarāya disāya dakkhiṇaṁ disaṁ gacchati kenacideva karaṇīyena. |
Now on that occasion, King Vessavaṇa, the Great King, was traveling from the northern direction to the southern direction for some purpose. |
Assosi kho vessavaṇo mahārājā āyasmato uttarassa mahisavatthusmiṁ saṅkheyyake pabbate vaṭajālikāyaṁ bhikkhūnaṁ evaṁ dhammaṁ desentassa: |
King Vessavaṇa heard the Venerable Uttara thus teaching the Dhamma to the bhikkhus in Mahisavatthu, on Sankheyyaka Mountain, in Vaṭajālikā: |
“sādhāvuso, bhikkhu kālena kālaṁ attavipattiṁ paccavekkhitā hoti. |
“It is good, friends, for a bhikkhu to review his own shortcomings from time to time. |
Sādhāvuso, bhikkhu kālena kālaṁ paravipattiṁ paccavekkhitā hoti. |
It is good, friends, for a bhikkhu to review the shortcomings of others from time to time. |
Sādhāvuso, bhikkhu kālena kālaṁ attasampattiṁ paccavekkhitā hoti. |
It is good, friends, for a bhikkhu to review his own achievements from time to time. |
Sādhāvuso, bhikkhu kālena kālaṁ parasampattiṁ paccavekkhitā hotī”ti. |
It is good, friends, for a bhikkhu to review the achievements of others from time to time.” |
Atha kho vessavaṇo mahārājā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ mahisavatthusmiṁ saṅkheyyake pabbate vaṭajālikāyaṁ antarahito devesu tāvatiṁsesu pāturahosi. |
Then King Vessavaṇa, just as a strong man might extend his flexed arm or flex his extended arm, vanished from Vaṭajālikā, on Sankheyyaka Mountain, in Mahisavatthu, and appeared among the Tāvatiṁsa devas. |
Atha kho vessavaṇo mahārājā yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṁ devānamindaṁ etadavoca: |
Then King Vessavaṇa approached Sakka, ruler of devas; having approached, he said to Sakka, ruler of devas: |
“yagghe, mārisa, jāneyyāsi. |
“Sir, please know this. |
Eso āyasmā uttaro mahisavatthusmiṁ saṅkheyyake pabbate vaṭajālikāyaṁ bhikkhūnaṁ evaṁ dhammaṁ deseti: |
That Venerable Uttara is teaching the Dhamma to the bhikkhus in Mahisavatthu, on Sankheyyaka Mountain, in Vaṭajālikā, thus: |
‘sādhāvuso, bhikkhu kālena kālaṁ attavipattiṁ paccavekkhitā hoti. |
‘It is good, friends, for a bhikkhu to review his own shortcomings from time to time. |
Sādhāvuso, bhikkhu kālena kālaṁ paravipattiṁ …pe… |
It is good, friends, for a bhikkhu to review the shortcomings of others … |
attasampattiṁ … |
His own achievements … |
parasampattiṁ paccavekkhitā hotī’”ti. |
The achievements of others from time to time.’” |
Atha kho sakko devānamindo seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ devesu tāvatiṁsesu antarahito mahisavatthusmiṁ saṅkheyyake pabbate vaṭajālikāyaṁ āyasmato uttarassa sammukhe pāturahosi. |
Then Sakka, ruler of devas, just as a strong man might extend his flexed arm or flex his extended arm, vanished from among the Tāvatiṁsa devas and appeared in front of the Venerable Uttara in Vaṭajālikā, on Sankheyyaka Mountain, in Mahisavatthu. |
Atha kho sakko devānamindo yenāyasmā uttaro tenupasaṅkami; upasaṅkamitvā āyasmantaṁ uttaraṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho sakko devānamindo āyasmantaṁ uttaraṁ etadavoca: |
Then Sakka, ruler of devas, approached the Venerable Uttara; having approached and paid homage to the Venerable Uttara, he stood to one side. Standing to one side, Sakka, ruler of devas, said to the Venerable Uttara: |
“Saccaṁ kira, bhante, āyasmā uttaro bhikkhūnaṁ evaṁ dhammaṁ desesi: |
“Is it true, venerable sir, that the Venerable Uttara taught the Dhamma to the bhikkhus thus: |
‘sādhāvuso, bhikkhu kālena kālaṁ attavipattiṁ paccavekkhitā hoti, |
‘It is good, friends, for a bhikkhu to review his own shortcomings from time to time, |
sādhāvuso, bhikkhu kālena kālaṁ paravipattiṁ …pe… |
It is good, friends, for a bhikkhu to review the shortcomings of others … |
attasampattiṁ … |
His own achievements … |
parasampattiṁ paccavekkhitā hotī’”ti? |
The achievements of others from time to time’?” |
“Evaṁ, devānamindā”ti. |
“Yes, ruler of devas.” |
“Kiṁ panidaṁ, bhante, āyasmato uttarassa sakaṁ paṭibhānaṁ, udāhu tassa bhagavato vacanaṁ arahato sammāsambuddhassā”ti? |
“But venerable sir, is this the Venerable Uttara’s own improvisation, or is it the word of that Blessed One, the Arahant, the Perfectly Self-Enlightened One?” |
“Tena hi, devānaminda, upamaṁ te karissāmi. |
“Then, ruler of devas, I shall make a simile for you. |
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. |
By a simile, some intelligent persons here understand the meaning of what is said. |
Seyyathāpi, devānaminda, gāmassa vā nigamassa vā avidūre mahādhaññarāsi. |
Suppose, ruler of devas, there was a great heap of grain not far from a village or town. |
Tato mahājanakāyo dhaññaṁ āhareyya— |
From that, a great crowd of people would take grain— |
kājehipi piṭakehipi ucchaṅgehipi añjalīhipi. |
In carrying poles, in baskets, in their laps, in handfuls. |
Yo nu kho, devānaminda, taṁ mahājanakāyaṁ upasaṅkamitvā evaṁ puccheyya: |
Now, ruler of devas, if someone were to approach that great crowd of people and ask: |
‘kuto imaṁ dhaññaṁ āharathā’ti, kathaṁ byākaramāno nu kho, devānaminda, so mahājanakāyo sammā byākaramāno byākareyyā”ti? |
‘Where do you take this grain from?’ how would that great crowd of people, speaking rightly, answer, ruler of devas?” |
“‘Amumhā mahādhaññarāsimhā āharāmā’ti kho, bhante, so mahājanakāyo sammā byākaramāno byākareyyā”ti. |
“‘We take it from that great heap of grain, venerable sir,’ that great crowd of people, speaking rightly, would answer, venerable sir.” |
“Evamevaṁ kho, devānaminda, yaṁ kiñci subhāsitaṁ sabbaṁ taṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa. |
“Even so, ruler of devas, whatever is well said, all that is the word of that Blessed One, the Arahant, the Perfectly Self-Enlightened One. |
Tato upādāyupādāya mayaṁ caññe ca bhaṇāmā”ti. |
It is based on that, based on that, that we and others speak.” |
“Acchariyaṁ, bhante, abbhutaṁ bhante. |
“It is amazing, venerable sir, it is wonderful, venerable sir. |
Yāva subhāsitañcidaṁ āyasmatā uttarena: |
How well said is this by the Venerable Uttara: |
‘yaṁ kiñci subhāsitaṁ sabbaṁ taṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa. |
‘Whatever is well said, all that is the word of that Blessed One, the Arahant, the Perfectly Self-Enlightened One. |
Tato upādāyupādāya mayañcaññe ca bhaṇāmā’ti. |
It is based on that, based on that, that we and others speak.’ |
Ekamidaṁ, bhante uttara, samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. |
On one occasion, venerable sir Uttara, the Blessed One was dwelling at Rājagaha, on Vulture Peak, not long after Devadatta had departed. |
Tatra kho bhagavā devadattaṁ ārabbha bhikkhū āmantesi: |
There the Blessed One, referring to Devadatta, addressed the bhikkhus: |
‘Sādhu, bhikkhave, bhikkhu kālena kālaṁ attavipattiṁ paccavekkhitā hoti. |
‘It is good, bhikkhus, for a bhikkhu to review his own shortcomings from time to time. |
Sādhu, bhikkhave, bhikkhu kālena kālaṁ paravipattiṁ …pe… |
It is good, bhikkhus, for a bhikkhu to review the shortcomings of others … |
attasampattiṁ … |
His own achievements … |
parasampattiṁ paccavekkhitā hoti. |
The achievements of others from time to time. |
Aṭṭhahi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. |
Bhikkhus, Devadatta, overcome and overwhelmed by eight unwholesome states, is destined for the lower realms, for hell, to remain there for an eon, incurable. |
Katamehi aṭṭhahi? |
Which eight? |
Lābhena hi, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho; |
Bhikkhus, Devadatta, overcome and overwhelmed by gain, is destined for the lower realms, for hell, to remain there for an eon, incurable; |
alābhena, bhikkhave …pe… |
By loss, bhikkhus … |
yasena, bhikkhave … |
By fame, bhikkhus … |
ayasena, bhikkhave … |
By disrepute, bhikkhus … |
sakkārena, bhikkhave … |
By honor, bhikkhus … |
asakkārena, bhikkhave … |
By dishonor, bhikkhus … |
pāpicchatāya, bhikkhave … |
By wicked wishes, bhikkhus … |
pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. |
By evil friendship, bhikkhus, overcome and overwhelmed, is destined for the lower realms, for hell, to remain there for an eon, incurable. |
Imehi kho, bhikkhave, aṭṭhahi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. |
Bhikkhus, Devadatta, overcome and overwhelmed by these eight unwholesome states, is destined for the lower realms, for hell, to remain there for an eon, incurable. |
Sādhu, bhikkhave, bhikkhu uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya; |
It is good, bhikkhus, for a bhikkhu to dwell having overcome gain that has arisen; |
uppannaṁ alābhaṁ …pe… |
Having overcome loss that has arisen … |
uppannaṁ yasaṁ … |
Having overcome fame that has arisen … |
uppannaṁ ayasaṁ … |
Having overcome disrepute that has arisen … |
uppannaṁ sakkāraṁ … |
Having overcome honor that has arisen … |
uppannaṁ asakkāraṁ … |
Having overcome dishonor that has arisen … |
uppannaṁ pāpicchataṁ … |
Having overcome wicked wishes that has arisen … |
uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya vihareyya. |
Having overcome evil friendship that has arisen, he should dwell. |
Kiñca, bhikkhave, bhikkhu atthavasaṁ paṭicca uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya; |
And why, bhikkhus, should a bhikkhu dwell having overcome gain that has arisen, on account of what benefit? |
uppannaṁ alābhaṁ …pe… |
Having overcome loss that has arisen … |
uppannaṁ yasaṁ … |
Having overcome fame that has arisen … |
uppannaṁ ayasaṁ … |
Having overcome disrepute that has arisen … |
uppannaṁ sakkāraṁ … |
Having overcome honor that has arisen … |
uppannaṁ asakkāraṁ … |
Having overcome dishonor that has arisen … |
uppannaṁ pāpicchataṁ … |
Having overcome wicked wishes that has arisen … |
uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya vihareyya? |
Having overcome evil friendship that has arisen, he should dwell? |
Yaṁ hissa, bhikkhave, uppannaṁ lābhaṁ anabhibhuyya viharato uppajjeyyuṁ āsavā vighātapariḷāhā, uppannaṁ lābhaṁ abhibhuyya viharato evaṁsa te āsavā vighātapariḷāhā na honti. |
Because, bhikkhus, if he dwells without overcoming gain that has arisen, taints, vexation, and fever might arise in him; but if he dwells having overcome gain that has arisen, those taints, vexation, and fever do not arise in him. |
Yaṁ hissa, bhikkhave, uppannaṁ alābhaṁ …pe… |
Because, bhikkhus, if he dwells without overcoming loss that has arisen … |
uppannaṁ yasaṁ … |
Having overcoming fame that has arisen … |
uppannaṁ ayasaṁ … |
Having overcoming disrepute that has arisen … |
uppannaṁ sakkāraṁ … |
Having overcoming honor that has arisen … |
uppannaṁ asakkāraṁ … |
Having overcoming dishonor that has arisen … |
uppannaṁ pāpicchataṁ … |
Having overcoming wicked wishes that has arisen … |
uppannaṁ pāpamittataṁ anabhibhuyya viharato uppajjeyyuṁ āsavā vighātapariḷāhā, uppannaṁ pāpamittataṁ abhibhuyya viharato evaṁsa te āsavā vighātapariḷāhā na honti. |
If he dwells without overcoming evil friendship that has arisen, taints, vexation, and fever might arise in him; but if he dwells having overcome evil friendship that has arisen, those taints, vexation, and fever do not arise in him. |
Idaṁ kho, bhikkhave, bhikkhu atthavasaṁ paṭicca uppannaṁ lābhaṁ abhibhuyya abhibhuyya vihareyya; |
It is for this benefit, bhikkhus, that a bhikkhu should dwell having overcome gain that has arisen; |
uppannaṁ alābhaṁ …pe… |
Having overcome loss that has arisen … |
uppannaṁ yasaṁ … |
Having overcome fame that has arisen … |
uppannaṁ ayasaṁ … |
Having overcome disrepute that has arisen … |
uppannaṁ sakkāraṁ … |
Having overcome honor that has arisen … |
uppannaṁ asakkāraṁ … |
Having overcome dishonor that has arisen … |
uppannaṁ pāpicchataṁ … |
Having overcome wicked wishes that has arisen … |
uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya vihareyya. |
Having overcome evil friendship that has arisen, he should dwell. |
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: |
Therefore, bhikkhus, you should train yourselves thus: |
“uppannaṁ lābhaṁ abhibhuyya abhibhuyya viharissāma, |
“We will dwell having overcome gain that has arisen, |
uppannaṁ alābhaṁ …pe… |
Having overcome loss that has arisen … |
uppannaṁ yasaṁ … |
Having overcome fame that has arisen … |
uppannaṁ ayasaṁ … |
Having overcome disrepute that has arisen … |
uppannaṁ sakkāraṁ … |
Having overcome honor that has arisen … |
uppannaṁ asakkāraṁ … |
Having overcome dishonor that has arisen … |
uppannaṁ pāpicchataṁ … |
Having overcome wicked wishes that has arisen … |
uppannaṁ pāpamittataṁ abhibhuyya abhibhuyya viharissāmā”ti. |
Having overcome evil friendship that has arisen.” |
Evañhi vo, bhikkhave, sikkhitabban’ti. |
Thus, bhikkhus, you should train yourselves.’ |
Ettāvatā, bhante uttara, manussesu catasso parisā— |
Thus far, venerable sir Uttara, among humans, there are four assemblies— |
bhikkhū, bhikkhuniyo, upāsakā, upāsikāyo. |
Bhikkhus, bhikkhunis, male lay followers, female lay followers. |
Nāyaṁ dhammapariyāyo kismiñci upaṭṭhito. |
This discourse on the Dhamma has not been presented anywhere. |
Uggaṇhatu, bhante, āyasmā uttaro imaṁ dhammapariyāyaṁ. |
Venerable sir Uttara, please learn this discourse on the Dhamma. |
Pariyāpuṇātu, bhante, āyasmā uttaro imaṁ dhammapariyāyaṁ. |
Venerable sir Uttara, please master this discourse on the Dhamma. |
Dhāretu, bhante, āyasmā uttaro imaṁ dhammapariyāyaṁ. |
Venerable sir Uttara, please retain this discourse on the Dhamma. |
Atthasaṁhito ayaṁ, bhante, dhammapariyāyo ādibrahmacariyako”ti. |
This discourse on the Dhamma, venerable sir, is connected with the goal and fundamental to the holy life.” |
Aṭṭhamaṁ. |
The Eighth. |
10 - AN8.10 Kāraṇḍavasutta |
10 - AN8.10 The Weed |
Ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. |
On one occasion the Blessed One was dwelling at Campā, on the bank of Gaggarā Pond. |
Tena kho pana samayena bhikkhū bhikkhuṁ āpattiyā codenti. |
Now on that occasion, bhikkhus were accusing a bhikkhu of an offense. |
So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti. |
That bhikkhu, being accused of an offense by the bhikkhus, responded evasively, turned the conversation away, and displayed anger, displeasure, and resentment. |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“niddhamathetaṁ, bhikkhave, puggalaṁ; |
“Bhikkhus, expel that person! |
niddhamathetaṁ, bhikkhave, puggalaṁ. |
Bhikkhus, expel that person! |
Apaneyyeso, bhikkhave, puggalo. |
Bhikkhus, that person should be removed. |
Kiṁ vo tena paraputtena visodhitena. |
Why should you bother to purify that renegade? |
Idha, bhikkhave, ekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ— |
Here, bhikkhus, the coming and going, looking and glancing, contracting and extending (of limbs), and wearing of robes and bowl for a certain person are just like those of other good bhikkhus— |
yāvassa bhikkhū āpattiṁ na passanti. |
Until the bhikkhus discern his offense. |
Yato ca khvassa bhikkhū āpattiṁ passanti, tamenaṁ evaṁ jānanti: |
But when the bhikkhus discern his offense, they know him thus: |
‘samaṇadūsīvāyaṁ samaṇapalāpo samaṇakāraṇḍavo’ti. |
‘This recluse is a defiler of recluses, a chaff-recluse, a weed-recluse.’ |
Tamenaṁ iti viditvā bahiddhā nāsenti. |
Having known him thus, they expel him. |
Taṁ kissa hetu? |
For what reason? |
Mā aññe bhaddake bhikkhū dūsesīti. |
Lest he defile other good bhikkhus. |
Seyyathāpi, bhikkhave, sampanne yavakaraṇe yavadūsī jāyetha yavapalāpo yavakāraṇḍavoti. |
Just as, bhikkhus, in a field of well-grown barley, a barley-defiler, a barley-chaff, a barley-weed might grow. |
Tassa tādisaṁyeva mūlaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ; |
Its root is just like that of other good barleys; |
tādisaṁyeva nāḷaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ; |
Its stem is just like that of other good barleys; |
tādisaṁyeva pattaṁ hoti, seyyathāpi aññesaṁ bhaddakānaṁ yavānaṁ— |
Its leaves are just like that of other good barleys— |
yāvassa sīsaṁ na nibbattati. |
Until its head appears. |
Yato ca khvassa sīsaṁ nibbattati, tamenaṁ evaṁ jānanti: |
But when its head appears, they know it thus: |
‘yavadūsīvāyaṁ yavapalāpo yavakāraṇḍavo’ti. |
‘This is a barley-defiler, a barley-chaff, a barley-weed.’ |
Tamenaṁ iti viditvā samūlaṁ uppāṭetvā bahiddhā yavakaraṇassa chaḍḍenti. |
Having known it thus, they uproot it and cast it outside the barley field. |
Taṁ kissa hetu? |
For what reason? |
Mā aññe bhaddake yave dūsesīti. |
Lest it defile other good barleys. |
Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ— |
Even so, bhikkhus, here for a certain person, his coming and going, looking and glancing, contracting and extending (of limbs), and wearing of robes and bowl are just like those of other good bhikkhus— |
yāvassa bhikkhū āpattiṁ na passanti. |
Until the bhikkhus discern his offense. |
Yato ca khvassa bhikkhū āpattiṁ passanti, tamenaṁ evaṁ jānanti: |
But when the bhikkhus discern his offense, they know him thus: |
‘samaṇadūsīvāyaṁ samaṇapalāpo samaṇakāraṇḍavo’ti. |
‘This recluse is a defiler of recluses, a chaff-recluse, a weed-recluse.’ |
Tamenaṁ iti viditvā bahiddhā nāsenti. |
Having known him thus, they expel him. |
Taṁ kissa hetu? |
For what reason? |
Mā aññe bhaddake bhikkhū dūsesīti. |
Lest he defile other good bhikkhus. |
Seyyathāpi, bhikkhave, mahato dhaññarāsissa phuṇamānassa tattha yāni tāni dhaññāni daḷhāni sāravantāni tāni ekamantaṁ puñjaṁ hoti, yāni pana tāni dhaññāni dubbalāni palāpāni tāni vāto ekamantaṁ apavahati. |
Just as, bhikkhus, when a large heap of grain is being winnowed, those grains that are firm and substantial are piled in one place, while those grains that are weak and chaff are blown away by the wind into one place. |
Tamenaṁ sāmikā sammajjaniṁ gahetvā bhiyyoso mattāya apasammajjanti. |
Then the owners, taking a broom, sweep them away still more. |
Taṁ kissa hetu? |
For what reason? |
Mā aññe bhaddake dhaññe dūsesīti. |
Lest they defile other good grains. |
Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ— |
Even so, bhikkhus, here for a certain person, his coming and going, looking and glancing, contracting and extending (of limbs), and wearing of robes and bowl are just like those of other good bhikkhus— |
yāvassa bhikkhū āpattiṁ na passanti. |
Until the bhikkhus discern his offense. |
Yato ca khvassa bhikkhū āpattiṁ passanti, tamenaṁ evaṁ jānanti: |
But when the bhikkhus discern his offense, they know him thus: |
‘samaṇadūsīvāyaṁ samaṇapalāpo samaṇakāraṇḍavo’ti. |
‘This recluse is a defiler of recluses, a chaff-recluse, a weed-recluse.’ |
Tamenaṁ iti viditvā bahiddhā nāsenti. |
Having known him thus, they expel him. |
Taṁ kissa hetu? |
For what reason? |
Mā aññe bhaddake bhikkhū dūsesīti. |
Lest he defile other good bhikkhus. |
Seyyathāpi, bhikkhave, puriso udapānapanāḷiyatthiko tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. |
Just as, bhikkhus, a man in need of a well-trough might enter a forest with a sharp axe. |
So yaṁ yadeva rukkhaṁ kuṭhāripāsena ākoṭeyya tattha yāni tāni rukkhāni daḷhāni sāravantāni tāni kuṭhāripāsena ākoṭitāni kakkhaḷaṁ paṭinadanti; |
Whatever tree he strikes with his axe, those trees that are firm and substantial make a hard sound when struck by the axe; |
yāni pana tāni rukkhāni antopūtīni avassutāni kasambujātāni tāni kuṭhāripāsena ākoṭitāni daddaraṁ paṭinadanti. |
While those trees that are rotten inside, decayed, and full of sap, make a soft sound when struck by the axe. |
Tamenaṁ mūle chindati, mūle chinditvā agge chindati, agge chinditvā anto suvisodhitaṁ visodheti, anto suvisodhitaṁ visodhetvā udapānapanāḷiṁ yojeti. |
Then he cuts it at the root, having cut it at the root, he cuts it at the top, having cut it at the top, he cleans it thoroughly inside, having cleaned it thoroughly inside, he connects it as a well-trough. |
Evamevaṁ kho, bhikkhave, idhekaccassa puggalassa tādisaṁyeva hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ, seyyathāpi aññesaṁ bhaddakānaṁ bhikkhūnaṁ— |
Even so, bhikkhus, here for a certain person, his coming and going, looking and glancing, contracting and extending (of limbs), and wearing of robes and bowl are just like those of other good bhikkhus— |
yāvassa bhikkhū āpattiṁ na passanti. |
Until the bhikkhus discern his offense. |
Yato ca khvassa bhikkhū āpattiṁ passanti, tamenaṁ evaṁ jānanti: |
But when the bhikkhus discern his offense, they know him thus: |
‘samaṇadūsīvāyaṁ samaṇapalāpo samaṇakāraṇḍavo’ti. |
‘This recluse is a defiler of recluses, a chaff-recluse, a weed-recluse.’ |
Tamenaṁ iti viditvā bahiddhā nāsenti. |
Having known him thus, they expel him. |
Taṁ kissa hetu? |
For what reason? |
Mā aññe bhaddake bhikkhū dūsesīti. |
Lest he defile other good bhikkhus. |
Saṁvāsāyaṁ vijānātha, |
By associating you should know |
pāpiccho kodhano iti; |
That he is wicked in wishes, angry; |
Makkhī thambhī paḷāsī ca, |
Hypocritical, stubborn, deceitful, |
issukī maccharī saṭho. |
Envious, stingy, crafty. |
Santavāco janavati, |
He speaks gently to people, |
samaṇo viya bhāsati; |
And speaks as if he were an ascetic; |
Raho karoti karaṇaṁ, |
He does his deeds in secret, |
pāpadiṭṭhi anādaro. |
Evil in views, disrespectful. |
Saṁsappī ca musāvādī, |
He is a creeping liar, |
taṁ viditvā yathātathaṁ; |
Having known him as such, |
Sabbe samaggā hutvāna, |
All united, |
abhinibbajjayātha naṁ. |
You should expel him. |
Kāraṇḍavaṁ niddhamatha, |
Expel the weed, |
Kasambuṁ apakassatha; |
Remove the rotten wood; |
Tato palāpe vāhetha, |
Then sweep away the chaff, |
Assamaṇe samaṇamānine. |
Those who are not recluses, but pretend to be recluses. |
Niddhamitvāna pāpicche, |
Having expelled the wicked-wished, |
pāpaācāragocare; |
Those of evil conduct and resort; |
Suddhāsuddhehi saṁvāsaṁ, |
Dwell in association with the pure, |
kappayavho patissatā; |
Mindful; |
Tato samaggā nipakā, |
Then united and circumspect, |
dukkhassantaṁ karissathā”ti. |
You will make an end of suffering.” |
Dasamaṁ. |
The Tenth. |
Mettāvaggo paṭhamo. |
The Chapter on Loving-Kindness, the first. |
Tassuddānaṁ |
Summary of it: |
Mettaṁ paññā ca dve piyā, |
Loving-kindness, wisdom, and two on the unloved, |
dve lokā dve vipattiyo; |
Two on the world, two on downfall; |
Devadatto ca uttaro, |
Devadatta and Uttara, |
nando kāraṇḍavena cāti. |
Nanda and the Weed. |
11 - AN8.11 Verañjasutta |
11 - AN8.11 Verañjā |
Evaṁ me sutaṁ— |
Thus have I heard: |
ekaṁ samayaṁ bhagavā verañjāyaṁ viharati naḷerupucimandamūle. |
On one occasion the Blessed One was dwelling in Verañjā, at the root of the Mucalinda tree. |
Atha kho verañjo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then the Brahmin Verañja approached the Blessed One; having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho verañjo brāhmaṇo bhagavantaṁ etadavoca: |
When the exchange of courteous and amiable talk was concluded, he sat down to one side. As he was sitting to one side, the Brahmin Verañja said to the Blessed One: |
“Sutaṁ metaṁ, bho gotama: |
“I have heard this, Master Gotama: |
‘na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī’ti. |
‘The ascetic Gotama does not pay homage to Brahmins who are old, aged, advanced in years, having reached the end of life’s journey, do not rise up for them, nor invite them to a seat.’ |
Tayidaṁ, bho gotama, tatheva. |
Now this, Master Gotama, is indeed so. |
Na hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. |
For Master Gotama does not pay homage to Brahmins who are old, aged, advanced in years, having reached the end of life’s journey, do not rise up for them, nor invite them to a seat. |
Tayidaṁ, bho gotama, na sampannamevā”ti. |
This, Master Gotama, is not proper at all.” |
“Nāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yamahaṁ abhivādeyyaṁ vā paccuṭṭheyyaṁ vā āsanena vā nimanteyyaṁ. |
“Brahmin, I do not see anyone in the world with its devas, Māra, and Brahmā, in this generation with its recluses and Brahmins, its devas and humans, to whom I would pay homage, or rise up for, or invite to a seat. |
Yañhi, brāhmaṇa, tathāgato abhivādeyya vā paccuṭṭheyya vā āsanena vā nimanteyya, muddhāpi tassa vipateyyā”ti. |
For if, Brahmin, the Tathāgata were to pay homage, or rise up for, or invite to a seat, that one’s head would split apart.” |
“Arasarūpo bhavaṁ gotamo”ti. |
“Master Gotama is without taste.” |
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
“Brahmin, there is indeed a way in which one might rightly say of me: |
‘arasarūpo samaṇo gotamo’ti. |
‘The ascetic Gotama is without taste.’ |
Ye te, brāhmaṇa, rūparasā saddarasā gandharasā rasarasā phoṭṭhabbarasā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
Those tastes, Brahmin—the taste for forms, the taste for sounds, the taste for odors, the taste for flavors, the taste for tangibles—these have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated so that they are no more, not liable to future arising. |
Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
This, Brahmin, is the way in which one might rightly say of me: |
‘arasarūpo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. |
‘The ascetic Gotama is without taste,’ but not in the sense you mean.” |
“Nibbhogo bhavaṁ gotamo”ti. |
“Master Gotama has no possessions.” |
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
“Brahmin, there is indeed a way in which one might rightly say of me: |
‘nibbhogo samaṇo gotamo’ti. |
‘The ascetic Gotama has no possessions.’ |
Ye te, brāhmaṇa, rūpabhogā saddabhogā gandhabhogā rasabhogā phoṭṭhabbabhogā, te tathāgatassa pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
Those possessions, Brahmin—the possessions of forms, the possessions of sounds, the possessions of odors, the possessions of flavors, the possessions of tangibles—these have been abandoned by the Tathāgata, cut off at the root, made like a palm stump, obliterated so that they are no more, not liable to future arising. |
Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
This, Brahmin, is the way in which one might rightly say of me: |
‘nibbhogo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. |
‘The ascetic Gotama has no possessions,’ but not in the sense you mean.” |
“Akiriyavādo bhavaṁ gotamo”ti. |
“Master Gotama is a teacher of non-doing.” |
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
“Brahmin, there is indeed a way in which one might rightly say of me: |
‘akiriyavādo samaṇo gotamo’ti. |
‘The ascetic Gotama is a teacher of non-doing.’ |
Ahañhi, brāhmaṇa, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi. |
For I, Brahmin, teach non-doing of bodily misconduct, verbal misconduct, mental misconduct; I teach non-doing of various evil unwholesome states. |
Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
This, Brahmin, is the way in which one might rightly say of me: |
‘akiriyavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. |
‘The ascetic Gotama is a teacher of non-doing,’ but not in the sense you mean.” |
“Ucchedavādo bhavaṁ gotamo”ti. |
“Master Gotama is an annihilationist.” |
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
“Brahmin, there is indeed a way in which one might rightly say of me: |
‘ucchedavādo samaṇo gotamo’ti. |
‘The ascetic Gotama is an annihilationist.’ |
Ahañhi, brāhmaṇa, ucchedaṁ vadāmi rāgassa dosassa mohassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ ucchedaṁ vadāmi. |
For I, Brahmin, teach the annihilation of lust, hatred, and delusion; I teach the annihilation of various evil unwholesome states. |
Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
This, Brahmin, is the way in which one might rightly say of me: |
‘ucchedavādo samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. |
‘The ascetic Gotama is an annihilationist,’ but not in the sense you mean.” |
“Jegucchī bhavaṁ gotamo”ti. |
“Master Gotama is one who detests.” |
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
“Brahmin, there is indeed a way in which one might rightly say of me: |
‘jegucchī samaṇo gotamo’ti. |
‘The ascetic Gotama is one who detests.’ |
Ahañhi, brāhmaṇa, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; jigucchāmi anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. |
For I, Brahmin, detest bodily misconduct, verbal misconduct, mental misconduct; I detest the entering upon various evil unwholesome states. |
Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
This, Brahmin, is the way in which one might rightly say of me: |
‘jegucchī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. |
‘The ascetic Gotama is one who detests,’ but not in the sense you mean.” |
“Venayiko bhavaṁ gotamo”ti. |
“Master Gotama is a disciplinarian.” |
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
“Brahmin, there is indeed a way in which one might rightly say of me: |
‘venayiko samaṇo gotamo’ti. |
‘The ascetic Gotama is a disciplinarian.’ |
Ahañhi, brāhmaṇa, vinayāya dhammaṁ desemi rāgassa dosassa mohassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi. |
For I, Brahmin, teach the Dhamma for the discipline of lust, hatred, and delusion; I teach the Dhamma for the discipline of various evil unwholesome states. |
Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
This, Brahmin, is the way in which one might rightly say of me: |
‘venayiko samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. |
‘The ascetic Gotama is a disciplinarian,’ but not in the sense you mean.” |
“Tapassī bhavaṁ gotamo”ti. |
“Master Gotama is an ascetic.” |
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
“Brahmin, there is indeed a way in which one might rightly say of me: |
‘tapassī samaṇo gotamo’ti. |
‘The ascetic Gotama is an ascetic.’ |
Tapanīyāhaṁ, brāhmaṇa, pāpake akusale dhamme vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ. |
For I, Brahmin, say that bodily misconduct, verbal misconduct, mental misconduct are to be burned away. |
Yassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘tapassī’ti vadāmi. |
One by whom, Brahmin, evil unwholesome states to be burned away have been abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more, not liable to future arising—him I call an ‘ascetic.’ |
Tathāgatassa kho, brāhmaṇa, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
By the Tathāgata, Brahmin, evil unwholesome states to be burned away have been abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more, not liable to future arising. |
Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
This, Brahmin, is the way in which one might rightly say of me: |
‘tapassī samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesī”ti. |
‘The ascetic Gotama is an ascetic,’ but not in the sense you mean.” |
“Apagabbho bhavaṁ gotamo”ti. |
“Master Gotama is unborn.” |
“Atthi khvesa, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
“Brahmin, there is indeed a way in which one might rightly say of me: |
‘apagabbho samaṇo gotamo’ti. |
‘The ascetic Gotama is unborn.’ |
Yassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘apagabbho’ti vadāmi. |
One for whom, Brahmin, future conception and rebirth have been abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more, not liable to future arising—him I call ‘unborn.’ |
Tathāgatassa kho, brāhmaṇa, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
By the Tathāgata, Brahmin, future conception and rebirth have been abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more, not liable to future arising. |
Ayaṁ kho, brāhmaṇa, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
This, Brahmin, is the way in which one might rightly say of me: |
‘apagabbho samaṇo gotamo’ti, no ca kho yaṁ tvaṁ sandhāya vadesi. |
‘The ascetic Gotama is unborn,’ but not in the sense you mean. |
Seyyathāpi, brāhmaṇa, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. |
Suppose, Brahmin, there are eight or ten or twelve hen’s eggs. |
Tānāssu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. |
Those are well incubated by the hen, well warmed, well developed. |
Yo nu kho tesaṁ kukkuṭacchāpakānaṁ paṭhamataraṁ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyya, kinti svāssa vacanīyo: ‘jeṭṭho vā kaniṭṭho vā’”ti? |
Now, which of those chicks would be the first to break open the eggshell with its foot-claw or beak and emerge safely? What would that one be called: ‘the eldest or the youngest’?” |
“Jeṭṭho tissa, bho gotama, vacanīyo. So hi nesaṁ, bho gotama, jeṭṭho hotī”ti. |
“It would be called the eldest, Master Gotama. For it is the eldest among them, Master Gotama.” |
“Evamevaṁ kho ahaṁ, brāhmaṇa, avijjāgatāya pajāya aṇḍabhūtāya pariyonaddhāya avijjaṇḍakosaṁ padāletvā ekova loke anuttaraṁ sammāsambodhiṁ abhisambuddho. |
“Even so, Brahmin, for this generation plunged in ignorance, enveloped in the eggshell of ignorance, I alone have broken open the eggshell of ignorance and am fully enlightened to the unsurpassed perfect enlightenment in the world. |
Ahañhi, brāhmaṇa, jeṭṭho seṭṭho lokassa. |
For I, Brahmin, am the eldest, the foremost in the world. |
Āraddhaṁ kho pana me, brāhmaṇa, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. |
And my energy, Brahmin, was aroused, unflagging; my mindfulness was established, unconfused; my body was tranquil, unagitated; my mind was concentrated, one-pointed. |
So kho ahaṁ, brāhmaṇa, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi; |
I, Brahmin, having quite secluded myself from sensual pleasures, secluded from unwholesome states, entered and dwelled in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. |
vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharāmi; |
With the subsiding of applied and sustained thought, by gaining inner tranquility and unification of mind, I entered and dwelled in the second jhāna, which is without applied and sustained thought, with rapture and pleasure born of concentration. |
pītiyā ca virāgā upekkhako ca viharāmi sato ca sampajāno sukhañca kāyena paṭisaṁvedemi yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharāmi; |
With the fading away of rapture, I dwelled in equanimity, mindful and clearly comprehending, and I experienced pleasure with the body; I entered and dwelled in the third jhāna, of which the Noble Ones declare: ‘He dwells in pleasure with equanimity and mindfulness.’ |
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharāmi. |
With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, I entered and dwelled in the fourth jhāna, which is neither painful nor pleasant and is purified by equanimity and mindfulness. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. |
When my concentrated mind was thus purified, bright, unblemished, rid of defilements, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of previous existences. |
So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. |
I recalled my manifold previous existences, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction and expansion: ‘There I was named so-and-so, of such-and-such clan, of such-and-such appearance, eating such-and-such food, experiencing such-and-such pleasure and pain, with such-and-such a life span. Dying there, I reappeared elsewhere; there I was named so-and-so, of such-and-such clan, of such-and-such appearance, eating such-and-such food, experiencing such-and-such pleasure and pain, with such-and-such a life span. Dying there, I reappeared here.’ Thus, with their aspects and details, I recalled my manifold previous existences. |
Ayaṁ kho me, brāhmaṇa, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; |
This, Brahmin, was the first knowledge attained by me in the first watch of the night; |
avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. |
Ignorance was dispelled, knowledge arose; darkness was dispelled, light arose, as happens to one who dwells diligently, ardently, and resolutely. |
Ayaṁ kho me, brāhmaṇa, paṭhamā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. |
This, Brahmin, was my first breakthrough, like that of a chick from its eggshell. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. |
When my concentrated mind was thus purified, bright, unblemished, rid of defilements, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the passing away and reappearance of beings. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṁ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannāti. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā, ariyānaṁ anupavādakā, sammādiṭṭhikā, sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāmi. |
With the divine eye, purified and surpassing that of humans, I saw beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understood how beings fare according to their kamma: ‘These beings, sirs, who were endowed with bodily misconduct, verbal misconduct, and mental misconduct, who reviled noble ones, held wrong views, and undertook actions based on wrong views—with the breakup of the body, after death, they have reappeared in a state of deprivation, in an unhappy destination, in perdition, in hell. These other beings, sirs, who were endowed with bodily good conduct, verbal good conduct, and mental good conduct, who did not revile noble ones, held right views, and undertook actions based on right views—with the breakup of the body, after death, they have reappeared in a happy destination, even in the heavenly world.’ Thus, with the divine eye, purified and surpassing that of humans, I saw beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and I understood how beings fare according to their kamma. |
Ayaṁ kho me, brāhmaṇa, rattiyā majjhime yāme dutiyā vijjā adhigatā; |
This, Brahmin, was the second knowledge attained by me in the middle watch of the night; |
avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. |
Ignorance was dispelled, knowledge arose; darkness was dispelled, light arose, as happens to one who dwells diligently, ardently, and resolutely. |
Ayaṁ kho me, brāhmaṇa, dutiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā. |
This, Brahmin, was my second breakthrough, like that of a chick from its eggshell. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. |
When my concentrated mind was thus purified, bright, unblemished, rid of defilements, malleable, wieldy, steady, and attained to imperturbability, I directed it to the knowledge of the destruction of the taints. |
So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ; |
I directly knew as it actually is: ‘This is suffering’; I directly knew as it actually is: ‘This is the origin of suffering’; I directly knew as it actually is: ‘This is the cessation of suffering’; I directly knew as it actually is: ‘This is the path leading to the cessation of suffering’; |
‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. |
I directly knew as it actually is: ‘These are the taints’; I directly knew as it actually is: ‘This is the origin of the taints’; I directly knew as it actually is: ‘This is the cessation of the taints’; I directly knew as it actually is: ‘This is the path leading to the cessation of the taints.’ |
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. |
When I knew and saw thus, my mind was liberated from the taint of sensual desire, from the taint of existence, and from the taint of ignorance. |
Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. |
When it was liberated, there arose the knowledge: ‘It is liberated.’ |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti abbhaññāsiṁ. |
I directly knew: ‘Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’ |
Ayaṁ kho me, brāhmaṇa, rattiyā pacchime yāme tatiyā vijjā adhigatā; |
This, Brahmin, was the third knowledge attained by me in the last watch of the night; |
avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. |
Ignorance was dispelled, knowledge arose; darkness was dispelled, light arose, as happens to one who dwells diligently, ardently, and resolutely. |
Ayaṁ kho me, brāhmaṇa, tatiyā abhinibbhidā ahosi kukkuṭacchāpakasseva aṇḍakosamhā”ti. |
This, Brahmin, was my third breakthrough, like that of a chick from its eggshell.” |
Evaṁ vutte, verañjo brāhmaṇo bhagavantaṁ etadavoca: |
When this was said, the Brahmin Verañja said to the Blessed One: |
“jeṭṭho bhavaṁ gotamo, seṭṭho bhavaṁ gotamo. |
“Master Gotama is the eldest, Master Gotama is the foremost. |
Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
Excellent, Master Gotama! Excellent, Master Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
Just as, Master Gotama, one might set upright what has been overturned, or reveal what has been hidden, or point out the way to one who is lost, or bring a lamp into the darkness so that those with eyes can see forms—in the same way has Master Gotama made the Dhamma clear in various ways. |
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go for refuge to the Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. |
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
Let Master Gotama remember me as a lay follower who has gone for refuge for life, from today onwards.” |
Paṭhamaṁ. |
The First. |
12 - AN8.12 Sīhasutta |
12 - AN8.12 Sīha |
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
On one occasion the Blessed One was dwelling at Vesālī, in the Great Wood, at the Gabled Hall. |
Tena kho pana samayena sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti. |
Now on that occasion, many well-known Licchavis were sitting assembled in the assembly hall, speaking in various ways in praise of the Buddha, in praise of the Dhamma, in praise of the Sangha. |
Tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṁ parisāyaṁ nisinno hoti. |
Now on that occasion, Sīha, the general, a disciple of the Nigaṇṭhas, was sitting in that assembly. |
Atha kho sīhassa senāpatissa etadahosi: |
Then it occurred to Sīha, the general: |
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti. |
“Surely, that Blessed One is an Arahant, a Perfectly Self-Enlightened One, because many well-known Licchavis are sitting assembled in the assembly hall, speaking in various ways in praise of the Buddha, in praise of the Dhamma, in praise of the Sangha. |
Yannūnāhaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti. |
Why don’t I approach that Blessed One, the Arahant, the Perfectly Self-Enlightened One, for an audience?” |
Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: |
Then Sīha, the general, approached the Nigaṇṭha Nāṭaputta; having approached, he said to the Nigaṇṭha Nāṭaputta: |
“icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun”ti. |
“Venerable sir, I wish to approach the ascetic Gotama for an audience.” |
“Kiṁ pana tvaṁ, sīha, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi? |
“But Sīha, why do you, who are an adherent of doing, wish to approach the ascetic Gotama, who is an adherent of non-doing? |
Samaṇo hi, sīha, gotamo akiriyavādo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī”ti. |
For the ascetic Gotama, Sīha, is an adherent of non-doing, he teaches non-doing, and by that he trains his disciples.” |
Atha kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṁ dassanāya, so paṭippassambhi. |
Then the intention to go for an audience with the Blessed One that Sīha, the general, had, subsided. |
Dutiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa …pe… dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti. |
A second time, many well-known Licchavis were sitting assembled in the assembly hall, speaking in various ways in praise of the Buddha … in praise of the Dhamma … in praise of the Sangha. |
Dutiyampi kho sīhassa senāpatissa etadahosi: |
A second time, it occurred to Sīha, the general: |
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti. |
“Surely, that Blessed One is an Arahant, a Perfectly Self-Enlightened One, because many well-known Licchavis are sitting assembled in the assembly hall, speaking in various ways in praise of the Buddha, in praise of the Dhamma … in praise of the Sangha. |
Yannūnāhaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti. |
Why don’t I approach that Blessed One, the Arahant, the Perfectly Self-Enlightened One, for an audience?” |
Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: |
Then Sīha, the general, approached the Nigaṇṭha Nāṭaputta; having approached, he said to the Nigaṇṭha Nāṭaputta: |
“icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun”ti. |
“Venerable sir, I wish to approach the ascetic Gotama for an audience.” |
“Kiṁ pana tvaṁ, sīha, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi? |
“But Sīha, why do you, who are an adherent of doing, wish to approach the ascetic Gotama, who is an adherent of non-doing? |
Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṁ deseti, tena ca sāvake vinetī”ti. |
For the ascetic Gotama, Sīha, is an adherent of non-doing, he teaches non-doing, and by that he trains his disciples.” |
Dutiyampi kho sīhassa senāpatissa yo ahosi gamiyābhisaṅkhāro bhagavantaṁ dassanāya, so paṭippassambhi. |
A second time, the intention to go for an audience with the Blessed One that Sīha, the general, had, subsided. |
Tatiyampi kho sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa …pe… dhammassa …pe… saṅghassa vaṇṇaṁ bhāsanti. |
A third time, many well-known Licchavis were sitting assembled in the assembly hall, speaking in various ways in praise of the Buddha … in praise of the Dhamma … in praise of the Sangha. |
Tatiyampi kho sīhassa senāpatissa etadahosi: |
A third time, it occurred to Sīha, the general: |
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime sambahulā abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti. |
“Surely, that Blessed One is an Arahant, a Perfectly Self-Enlightened One, because many well-known Licchavis are sitting assembled in the assembly hall, speaking in various ways in praise of the Buddha, in praise of the Dhamma, in praise of the Sangha. |
Kiṁ hime karissanti nigaṇṭhā apalokitā vā anapalokitā vā? |
What will these Nigaṇṭhas do, whether I consult them or not? |
Yannūnāhaṁ anapaloketvāva nigaṇṭhe taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti. |
Why don’t I approach that Blessed One, the Arahant, the Perfectly Self-Enlightened One, without consulting the Nigaṇṭhas?” |
Atha kho sīho senāpati pañcamattehi rathasatehi divādivassa vesāliyā niyyāsi bhagavantaṁ dassanāya. |
Then Sīha, the general, set out from Vesālī in the middle of the day with some five hundred chariots for an audience with the Blessed One. |
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova agamāsi. |
As far as the road was suitable for a vehicle, he went by vehicle, then he dismounted from the vehicle and continued on foot. |
Atha kho sīho senāpati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sīho senāpati bhagavantaṁ etadavoca: |
Then Sīha, the general, approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. As he was sitting to one side, Sīha, the general, said to the Blessed One: |
“Sutaṁ metaṁ, bhante: |
“Venerable sir, I have heard this: |
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti. |
‘The ascetic Gotama is an adherent of non-doing, he teaches non-doing, and by that he trains his disciples.’ |
Ye te, bhante, evamāhaṁsu: ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti, kacci te, bhante, bhagavato vuttavādino na ca bhagavantaṁ abhūtena abbhācikkhanti dhammassa cānudhammaṁ byākaronti na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati? |
Venerable sir, are those who say this of the Blessed One—‘The ascetic Gotama is an adherent of non-doing, he teaches non-doing, and by that he trains his disciples’—speaking the words of the Blessed One, and not misrepresenting the Blessed One with what is untrue, and are they explaining the Dhamma in accordance with the Dhamma, and does no co-dharmic assertion or inference provide a ground for censure? |
Anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan”ti. |
For we do not wish to misrepresent the Blessed One, venerable sir.” |
“Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
“Sīha, there is indeed a way in which one might rightly say of me: |
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti. |
‘The ascetic Gotama is an adherent of non-doing, he teaches non-doing, and by that he trains his disciples.’ |
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
There is, Sīha, a way in which one might rightly say of me: |
‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti. |
‘The ascetic Gotama is an adherent of doing, he teaches doing, and by that he trains his disciples.’ |
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
There is, Sīha, a way in which one might rightly say of me: |
‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti. |
‘The ascetic Gotama is an annihilationist, he teaches annihilation, and by that he trains his disciples.’ |
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
There is, Sīha, a way in which one might rightly say of me: |
‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti. |
‘The ascetic Gotama is one who detests, he teaches detestation, and by that he trains his disciples.’ |
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
There is, Sīha, a way in which one might rightly say of me: |
‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti. |
‘The ascetic Gotama is a disciplinarian, he teaches discipline, and by that he trains his disciples.’ |
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
There is, Sīha, a way in which one might rightly say of me: |
‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti. |
‘The ascetic Gotama is an ascetic, he teaches asceticism, and by that he trains his disciples.’ |
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
There is, Sīha, a way in which one might rightly say of me: |
‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti. |
‘The ascetic Gotama is unborn, he teaches being unborn, and by that he trains his disciples.’ |
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
There is, Sīha, a way in which one might rightly say of me: |
‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’ti. |
‘The ascetic Gotama is one who gives solace, he teaches solace, and by that he trains his disciples.’ |
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
And what, Sīha, is the way in which one might rightly say of me: |
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti? |
‘The ascetic Gotama is an adherent of non-doing, he teaches non-doing, and by that he trains his disciples’? |
Ahañhi, sīha, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; |
For I, Sīha, teach non-doing of bodily misconduct, verbal misconduct, mental misconduct; |
anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi. |
I teach non-doing of various evil unwholesome states. |
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
This, Sīha, is the way in which one might rightly say of me: |
‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti. |
‘The ascetic Gotama is an adherent of non-doing, he teaches non-doing, and by that he trains his disciples.’ |
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
And what, Sīha, is the way in which one might rightly say of me: |
‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti? |
‘The ascetic Gotama is an adherent of doing, he teaches doing, and by that he trains his disciples’? |
Ahañhi, sīha, kiriyaṁ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa; |
For I, Sīha, teach doing of bodily good conduct, verbal good conduct, mental good conduct; |
anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi. |
I teach doing of various wholesome states. |
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
This, Sīha, is the way in which one might rightly say of me: |
‘kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti. |
‘The ascetic Gotama is an adherent of doing, he teaches doing, and by that he trains his disciples.’ |
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
And what, Sīha, is the way in which one might rightly say of me: |
‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti? |
‘The ascetic Gotama is an annihilationist, he teaches annihilation, and by that he trains his disciples’? |
Ahañhi, sīha, ucchedaṁ vadāmi rāgassa dosassa mohassa; |
For I, Sīha, teach the annihilation of lust, hatred, and delusion; |
anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ ucchedaṁ vadāmi. |
I teach the annihilation of various evil unwholesome states. |
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
This, Sīha, is the way in which one might rightly say of me: |
‘ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetī’ti. |
‘The ascetic Gotama is an annihilationist, he teaches annihilation, and by that he trains his disciples.’ |
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
And what, Sīha, is the way in which one might rightly say of me: |
‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti? |
‘The ascetic Gotama is one who detests, he teaches detestation, and by that he trains his disciples’? |
Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; |
For I, Sīha, detest bodily misconduct, verbal misconduct, mental misconduct; |
jigucchāmi anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. |
I detest the entering upon various evil unwholesome states. |
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
This, Sīha, is the way in which one might rightly say of me: |
‘jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetī’ti. |
‘The ascetic Gotama is one who detests, he teaches detestation, and by that he trains his disciples.’ |
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
And what, Sīha, is the way in which one might rightly say of me: |
‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti? |
‘The ascetic Gotama is a disciplinarian, he teaches discipline, and by that he trains his disciples’? |
Ahañhi, sīha, vinayāya dhammaṁ desemi rāgassa dosassa mohassa; |
For I, Sīha, teach the Dhamma for the discipline of lust, hatred, and delusion; |
anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi. |
I teach the Dhamma for the discipline of various evil unwholesome states. |
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
This, Sīha, is the way in which one might rightly say of me: |
‘venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetī’ti. |
‘The ascetic Gotama is a disciplinarian, he teaches discipline, and by that he trains his disciples.’ |
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
And what, Sīha, is the way in which one might rightly say of me: |
‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti? |
‘The ascetic Gotama is an ascetic, he teaches asceticism, and by that he trains his disciples’? |
Tapanīyāhaṁ, sīha, pāpake akusale dhamme vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ. |
For I, Sīha, say that bodily misconduct, verbal misconduct, mental misconduct are to be burned away. |
Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘tapassī’ti vadāmi. |
One by whom, Sīha, evil unwholesome states to be burned away have been abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more, not liable to future arising—him I call an ‘ascetic.’ |
Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
By the Tathāgata, Sīha, evil unwholesome states to be burned away have been abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more, not liable to future arising. |
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
This, Sīha, is the way in which one might rightly say of me: |
‘tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetī’ti. |
‘The ascetic Gotama is an ascetic, he teaches asceticism, and by that he trains his disciples.’ |
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
And what, Sīha, is the way in which one might rightly say of me: |
‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti? |
‘The ascetic Gotama is unborn, he teaches being unborn, and by that he trains his disciples’? |
Yassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ ‘apagabbho’ti vadāmi. |
One for whom, Sīha, future conception and rebirth have been abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more, not liable to future arising—him I call ‘unborn.’ |
Tathāgatassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. |
By the Tathāgata, Sīha, future conception and rebirth have been abandoned, cut off at the root, made like a palm stump, obliterated so that they are no more, not liable to future arising. |
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
This, Sīha, is the way in which one might rightly say of me: |
‘apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetī’ti. |
‘The ascetic Gotama is unborn, he teaches being unborn, and by that he trains his disciples.’ |
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
And what, Sīha, is the way in which one might rightly say of me: |
‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’ti? |
‘The ascetic Gotama is one who gives solace, he teaches solace, and by that he trains his disciples’? |
Ahañhi, sīha, assāsako paramena assāsena, assāsāya dhammaṁ desemi, tena ca sāvake vinemi. |
For I, Sīha, am one who gives solace with the ultimate solace, I teach solace, and by that I train my disciples. |
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya: |
This, Sīha, is the way in which one might rightly say of me: |
‘assāsako samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetī’”ti. |
‘The ascetic Gotama is one who gives solace, he teaches solace, and by that he trains his disciples.’” |
Evaṁ vutte, sīho senāpati bhagavantaṁ etadavoca: |
When this was said, Sīha, the general, said to the Blessed One: |
“abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… |
“Excellent, venerable sir! Excellent, venerable sir! … |
upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
Let the Blessed One remember me as a lay follower who has gone for refuge for life, from today onwards.” |
“Anuviccakāraṁ kho, sīha, karohi. Anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī”ti. |
“Sīha, consider carefully. For such well-known persons as yourself, careful consideration is good.” |
“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṁ maṁ bhagavā evamāha: ‘anuviccakāraṁ kho, sīha, karohi. Anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti. |
“Venerable sir, by this also I am all the more pleased and delighted with the Blessed One, that the Blessed One says to me: ‘Sīha, consider carefully. For such well-known persons as yourself, careful consideration is good.’ |
Mañhi, bhante, aññatitthiyā sāvakaṁ labhitvā kevalakappaṁ vesāliṁ paṭākaṁ parihareyyuṁ: |
For if, venerable sir, other teachers had gained me as a disciple, they would carry a banner all over Vesālī: |
‘sīho amhākaṁ senāpati sāvakattaṁ upagato’ti. |
‘Sīha the general has gone for refuge to us as a disciple.’ |
Atha ca pana bhagavā evamāha: ‘anuviccakāraṁ, sīha, karohi. Anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti. |
Yet the Blessed One says: ‘Sīha, consider carefully. For such well-known persons as yourself, careful consideration is good.’ |
Esāhaṁ, bhante, dutiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
Venerable sir, for a second time I go for refuge to the Blessed One, to the Dhamma, and to the Sangha of bhikkhus. |
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
Let the Blessed One remember me as a lay follower who has gone for refuge for life, from today onwards.” |
“Dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī”ti. |
“Sīha, your family has long been a watering place for the Nigaṇṭhas, and you might think it proper to give them food.” |
“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṁ maṁ bhagavā evamāha: |
“Venerable sir, by this also I am all the more pleased and delighted with the Blessed One, that the Blessed One says to me: |
‘dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti. |
‘Sīha, your family has long been a watering place for the Nigaṇṭhas, and you might think it proper to give them food.’ |
Sutaṁ metaṁ, bhante: |
Venerable sir, I have heard this: |
‘samaṇo gotamo evamāha— |
‘The ascetic Gotama says— |
mayhameva dānaṁ dātabbaṁ, mayhameva sāvakānaṁ dātabbaṁ; |
Gifts should be given to me alone, gifts should be given to my disciples alone; |
mayhameva dinnaṁ mahapphalaṁ, na aññesaṁ dinnaṁ mahapphalaṁ; |
A gift given to me is of great fruit, a gift given to others is not of great fruit; |
mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, na aññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti, |
A gift given to my disciples is of great fruit, a gift given to others’ disciples is not of great fruit.’ |
atha ca pana maṁ bhagavā nigaṇṭhesupi dāne samādapeti. |
Yet the Blessed One encourages me to give gifts even to the Nigaṇṭhas. |
Api ca, bhante, mayamettha kālaṁ jānissāma. |
But venerable sir, we will know the time for that. |
Esāhaṁ, bhante, tatiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
Venerable sir, for a third time I go for refuge to the Blessed One, to the Dhamma, and to the Sangha of bhikkhus. |
Upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
Let the Blessed One remember me as a lay follower who has gone for refuge for life, from today onwards.” |
Atha kho bhagavā sīhassa senāpatissa anupubbiṁ kathaṁ kathesi, seyyathidaṁ— |
Then the Blessed One gave Sīha the general a gradual discourse, that is: |
dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. |
A discourse on giving, a discourse on virtue, a discourse on heaven, he explained the danger, degradation, and defilement of sensual pleasures, and the benefit of renunciation. |
Yadā bhagavā aññāsi sīhaṁ senāpatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— |
When the Blessed One knew that Sīha the general’s mind was ready, soft, free from hindrances, uplifted, and confident, he then expounded the specialized teaching of the Buddhas— |
dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. |
Suffering, its origin, its cessation, and the path. |
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; |
Just as a clean cloth, with all stains removed, would readily absorb dye; |
evamevaṁ sīhassa senāpatissa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: |
Even so, while Sīha the general was sitting there, the Dhamma eye arose, pure and stainless: |
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. |
“Whatever is subject to arising is subject to cessation.” |
Atha kho sīho senāpati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: |
Then Sīha the general, having seen the Dhamma, attained the Dhamma, understood the Dhamma, penetrated the Dhamma, having crossed over doubt, having put away perplexity, having gained full confidence, independent of others in the Teacher’s Dispensation, said to the Blessed One: |
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. |
“Venerable sir, may the Blessed One consent to accept a meal from me tomorrow, together with the Sangha of bhikkhus.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by silence. |
Atha kho sīho senāpati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then Sīha the general, knowing the Blessed One’s consent, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. |
Atha kho sīho senāpati aññataraṁ purisaṁ āmantesi: |
Then Sīha the general addressed a certain man: |
“gaccha tvaṁ, ambho purisa, pavattamaṁsaṁ jānāhī”ti. |
“Go, my good man, and find out about fresh meat.” |
Atha kho sīho senāpati tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: |
Then Sīha the general, after that night had passed, had choice hard and soft food prepared at his own residence and announced the time to the Blessed One: |
“kālo, bhante, niṭṭhitaṁ bhattan”ti. |
“It is time, venerable sir, the meal is ready.” |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. |
Then the Blessed One, in the morning, having put on his robes and taken his bowl and outer robe, went to Sīha the general’s residence; having approached, he sat down on the prepared seat together with the Sangha of bhikkhus. |
Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṁ rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ bāhā paggayha kandanti: |
Now on that occasion, many Nigaṇṭhas were walking about in Vesālī, from street to street, from crossroads to crossroads, with arms outstretched, wailing: |
“ajja sīhena senāpatinā thūlaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ. |
“Today, Sīha the general has slaughtered a fat animal and prepared a meal for the ascetic Gotama. |
Taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman”ti. |
The ascetic Gotama knowingly consumes meat prepared specially for him, the result of a deed (of killing).” |
Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami; upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi: |
Then a certain man approached Sīha the general; having approached, he whispered to Sīha the general: |
“yagghe, bhante, jāneyyāsi. |
“Sir, please know this. |
Ete sambahulā nigaṇṭhā vesāliyaṁ rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ bāhā paggayha kandanti: |
These many Nigaṇṭhas are walking about in Vesālī, from street to street, from crossroads to crossroads, with arms outstretched, wailing: |
‘ajja sīhena senāpatinā thūlaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ. |
‘Today, Sīha the general has slaughtered a fat animal and prepared a meal for the ascetic Gotama. |
Taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti. |
The ascetic Gotama knowingly consumes meat prepared specially for him, the result of a deed (of killing).’ |
Alaṁ ayyo dīgharattañhi te āyasmanto avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa. |
Enough, venerable sir. Those venerable ones have long desired to disparage the Buddha, to disparage the Dhamma, to disparage the Sangha. |
Na ca panete āyasmanto jiridanti taṁ bhagavantaṁ asatā tucchā musā abhūtena abbhācikkhituṁ; |
And those venerable ones do not tire of misrepresenting the Blessed One with what is unreal, hollow, false, and untrue; |
na ca mayaṁ jīvitahetupi sañcicca pāṇaṁ jīvitā voropeyyāmā”ti. |
And we would not intentionally take a life even for the sake of our own lives.” |
Atha kho sīho senāpati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then Sīha the general personally satisfied and contented the Sangha of bhikkhus headed by the Buddha with choice hard and soft food. |
Atha kho sīho senāpati bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. |
Then Sīha the general, when the Blessed One had eaten and withdrawn his hand from the bowl, sat down to one side. |
Ekamantaṁ nisinnaṁ kho sīhaṁ senāpatiṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti. |
As Sīha the general was sitting to one side, the Blessed One instructed, encouraged, inspired, and delighted him with a Dhamma talk, then rose from his seat and departed. |
Dutiyaṁ. |
The Second. |
14 - AN8.14 Assakhaḷuṅkasutta |
14 - AN8.14 The Horse Flaws |
“Aṭṭha ca, bhikkhave, assakhaḷuṅke desessāmi aṭṭha ca assadose, aṭṭha ca purisakhaḷuṅke aṭṭha ca purisadose. |
“Bhikkhus, I will teach you eight horse flaws and eight horse defects, and eight human flaws and eight human defects. |
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
Listen to that, pay careful attention, I shall speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Katame ca, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā? |
“And what, bhikkhus, are the eight horse flaws and eight horse defects? |
Idha, bhikkhave, ekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṁ pavatteti. |
Here, bhikkhus, a certain horse flaw, when told to ‘Go!’, when spurred and urged by the charioteer, retreats backward, and drives the chariot backward. |
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. |
There is, bhikkhus, such a horse flaw here. |
Ayaṁ, bhikkhave, paṭhamo assadoso. |
This, bhikkhus, is the first horse defect. |
Puna caparaṁ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṁ hanati, tidaṇḍaṁ bhañjati. |
Again, bhikkhus, a certain horse flaw, when told to ‘Go!’, when spurred and urged by the charioteer, jumps backward, strikes the yoke, and breaks the three-pronged shaft. |
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. |
There is, bhikkhus, such a horse flaw here. |
Ayaṁ, bhikkhave, dutiyo assadoso. |
This, bhikkhus, is the second horse defect. |
Puna caparaṁ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṁ ussajjitvā rathīsaṁyeva ajjhomaddati. |
Again, bhikkhus, a certain horse flaw, when told to ‘Go!’, when spurred and urged by the charioteer, lifts its thigh against the pole and presses against the pole itself. |
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. |
There is, bhikkhus, such a horse flaw here. |
Ayaṁ, bhikkhave, tatiyo assadoso. |
This, bhikkhus, is the third horse defect. |
Puna caparaṁ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṁ gaṇhati, ubbaṭumaṁ rathaṁ karoti. |
Again, bhikkhus, a certain horse flaw, when told to ‘Go!’, when spurred and urged by the charioteer, takes a wrong path, and makes the chariot overturn. |
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. |
There is, bhikkhus, such a horse flaw here. |
Ayaṁ, bhikkhave, catuttho assadoso. |
This, bhikkhus, is the fourth horse defect. |
Puna caparaṁ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati purimakāyaṁ paggaṇhati purime pāde. |
Again, bhikkhus, a certain horse flaw, when told to ‘Go!’, when spurred and urged by the charioteer, jumps, raises its front body, and lifts its front legs. |
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. |
There is, bhikkhus, such a horse flaw here. |
Ayaṁ, bhikkhave, pañcamo assadoso. |
This, bhikkhus, is the fifth horse defect. |
Puna caparaṁ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṁ anādiyitvā patodalaṭṭhiṁ dantehi mukhādhānaṁ vidhaṁsitvā yena kāmaṁ pakkamati. |
Again, bhikkhus, a certain horse flaw, when told to ‘Go!’, when spurred and urged by the charioteer, disregarding the charioteer, disregarding the goad, tearing its mouth-rest with its teeth, runs off wherever it wants. |
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. |
There is, bhikkhus, such a horse flaw here. |
Ayaṁ, bhikkhave, chaṭṭho assadoso. |
This, bhikkhus, is the sixth horse defect. |
Puna caparaṁ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti. |
Again, bhikkhus, a certain horse flaw, when told to ‘Go!’, when spurred and urged by the charioteer, neither advances nor retreats, but stands stuck there. |
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. |
There is, bhikkhus, such a horse flaw here. |
Ayaṁ, bhikkhave, sattamo assadoso. |
This, bhikkhus, is the seventh horse defect. |
Puna caparaṁ, bhikkhave, idhekacco assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṁharitvā pacchime ca pāde saṁharitvā tattheva cattāro pāde abhinisīdati. |
Again, bhikkhus, a certain horse flaw, when told to ‘Go!’, when spurred and urged by the charioteer, retracts its front legs and retracts its back legs, and sits down right there on all fours. |
Evarūpopi, bhikkhave, idhekacco assakhaḷuṅko hoti. |
There is, bhikkhus, such a horse flaw here. |
Ayaṁ, bhikkhave, aṭṭhamo assadoso. |
This, bhikkhus, is the eighth horse defect. |
Ime kho, bhikkhave, aṭṭha assakhaḷuṅkā aṭṭha ca assadosā. |
These, bhikkhus, are the eight horse flaws and eight horse defects. |
Katame ca, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā? |
And what, bhikkhus, are the eight human flaws and eight human defects? |
Idha, bhikkhave, bhikkhū bhikkhuṁ āpattiyā codenti. |
Here, bhikkhus, bhikkhus accuse a bhikkhu of an offense. |
So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘na sarāmī’ti asatiyā nibbeṭheti. |
That bhikkhu, being accused of an offense by the bhikkhus, evades it by saying ‘I do not remember’ due to lack of mindfulness. |
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchato paṭikkamati, piṭṭhito rathaṁ vatteti; |
Just as, bhikkhus, that horse flaw, when told to ‘Go!’, when spurred and urged by the charioteer, retreats backward, and drives the chariot backward; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to that. |
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. |
There is, bhikkhus, such a human flaw here. |
Ayaṁ, bhikkhave, paṭhamo purisadoso. |
This, bhikkhus, is the first human defect. |
Puna caparaṁ, bhikkhave, bhikkhū bhikkhuṁ āpattiyā codenti. |
Again, bhikkhus, bhikkhus accuse a bhikkhu of an offense. |
So bhikkhu bhikkhūhi āpattiyā codiyamāno codakaṁyeva paṭippharati: |
That bhikkhu, being accused of an offense by the bhikkhus, retaliates against the accuser: |
‘kiṁ nu kho tuyhaṁ bālassa abyattassa bhaṇitena. |
‘What is it you, a foolish, ignorant one, are saying? |
Tvampi nāma bhaṇitabbaṁ maññasī’ti. |
Do you also think that something should be said?’ |
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā pacchā laṅghati, kubbaraṁ hanati, tidaṇḍaṁ bhañjati; |
Just as, bhikkhus, that horse flaw, when told to ‘Go!’, when spurred and urged by the charioteer, jumps backward, strikes the yoke, and breaks the three-pronged shaft; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to that. |
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. |
There is, bhikkhus, such a human flaw here. |
Ayaṁ, bhikkhave, dutiyo purisadoso. |
This, bhikkhus, is the second human defect. |
Puna caparaṁ, bhikkhave, bhikkhū bhikkhuṁ āpattiyā codenti. |
Again, bhikkhus, bhikkhus accuse a bhikkhu of an offense. |
So bhikkhu bhikkhūhi āpattiyā codiyamāno codakasseva paccāropeti: |
That bhikkhu, being accused of an offense by the bhikkhus, makes a counter-charge against the accuser: |
‘tvaṁ khosi itthannāmaṁ āpattiṁ āpanno, tvaṁ tāva paṭhamaṁ paṭikarohī’ti. |
‘You too, Venerable, have committed such-and-such an offense; you deal with that first!’ |
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā rathīsāya satthiṁ ussajjitvā rathīsaṁyeva ajjhomaddati; |
Just as, bhikkhus, that horse flaw, when told to ‘Go!’, when spurred and urged by the charioteer, lifts its thigh against the pole and presses against the pole itself; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to that. |
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. |
There is, bhikkhus, such a human flaw here. |
Ayaṁ, bhikkhave, tatiyo purisadoso. |
This, bhikkhus, is the third human defect. |
Puna caparaṁ, bhikkhave, bhikkhū bhikkhuṁ āpattiyā codenti. |
Again, bhikkhus, bhikkhus accuse a bhikkhu of an offense. |
So bhikkhu bhikkhūhi āpattiyā codiyamāno aññenāññaṁ paṭicarati, bahiddhā kathaṁ apanāmeti, kopañca dosañca appaccayañca pātukaroti. |
That bhikkhu, being accused of an offense by the bhikkhus, responds evasively, turns the conversation away, and displays anger, displeasure, and resentment. |
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā ummaggaṁ gaṇhati, ubbaṭumaṁ rathaṁ karoti; |
Just as, bhikkhus, that horse flaw, when told to ‘Go!’, when spurred and urged by the charioteer, takes a wrong path, and makes the chariot overturn; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to that. |
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. |
There is, bhikkhus, such a human flaw here. |
Ayaṁ, bhikkhave, catuttho purisadoso. |
This, bhikkhus, is the fourth human defect. |
Puna caparaṁ, bhikkhave, bhikkhū bhikkhuṁ āpattiyā codenti. |
Again, bhikkhus, bhikkhus accuse a bhikkhu of an offense. |
So bhikkhu bhikkhūhi āpattiyā codiyamāno saṅghamajjhe bāhuvikkhepaṁ karoti. |
That bhikkhu, being accused of an offense by the bhikkhus, gesticulates with his arms in the midst of the Sangha. |
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā laṅghati, purimakāyaṁ paggaṇhati purime pāde; |
Just as, bhikkhus, that horse flaw, when told to ‘Go!’, when spurred and urged by the charioteer, jumps, raises its front body, and lifts its front legs; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to that. |
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. |
There is, bhikkhus, such a human flaw here. |
Ayaṁ, bhikkhave, pañcamo purisadoso. |
This, bhikkhus, is the fifth human defect. |
Puna caparaṁ, bhikkhave, bhikkhū bhikkhuṁ āpattiyā codenti. |
Again, bhikkhus, bhikkhus accuse a bhikkhu of an offense. |
So bhikkhu bhikkhūhi āpattiyā codiyamāno anādiyitvā saṅghaṁ anādiyitvā codakaṁ sāpattikova yena kāmaṁ pakkamati. |
That bhikkhu, being accused of an offense by the bhikkhus, disregarding the Sangha, disregarding the accuser, with the offense still on him, runs off wherever he wants. |
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā anādiyitvā sārathiṁ anādiyitvā patodalaṭṭhiṁ dantehi mukhādhānaṁ vidhaṁsitvā yena kāmaṁ pakkamati; |
Just as, bhikkhus, that horse flaw, when told to ‘Go!’, when spurred and urged by the charioteer, disregarding the charioteer, disregarding the goad, tearing its mouth-rest with its teeth, runs off wherever it wants; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to that. |
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. |
There is, bhikkhus, such a human flaw here. |
Ayaṁ, bhikkhave, chaṭṭho purisadoso. |
This, bhikkhus, is the sixth human defect. |
Puna caparaṁ, bhikkhave, bhikkhū bhikkhuṁ āpattiyā codenti. |
Again, bhikkhus, bhikkhus accuse a bhikkhu of an offense. |
So bhikkhu bhikkhūhi āpattiyā codiyamāno ‘nevāhaṁ āpannomhi, na panāhaṁ āpannomhī’ti so tuṇhībhāvena saṅghaṁ viheṭheti. |
That bhikkhu, being accused of an offense by the bhikkhus, says: ‘I have not committed an offense, I have not committed an offense,’ and he vexes the Sangha by his silence. |
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā neva abhikkamati no paṭikkamati tattheva khīlaṭṭhāyī ṭhito hoti; |
Just as, bhikkhus, that horse flaw, when told to ‘Go!’, when spurred and urged by the charioteer, neither advances nor retreats, but stands stuck there; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to that. |
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. |
There is, bhikkhus, such a human flaw here. |
Ayaṁ, bhikkhave, sattamo purisadoso. |
This, bhikkhus, is the seventh human defect. |
Puna caparaṁ, bhikkhave, bhikkhū bhikkhuṁ āpattiyā codenti. |
Again, bhikkhus, bhikkhus accuse a bhikkhu of an offense. |
So bhikkhu bhikkhūhi āpattiyā codiyamāno evamāha: |
That bhikkhu, being accused of an offense by the bhikkhus, says: |
‘kiṁ nu kho tumhe āyasmanto atibāḷhaṁ mayi byāvaṭā yāva idānāhaṁ sikkhaṁ paccakkhāya hīnāyāvattissāmī’ti. |
‘Why are you venerable ones so busy with me that I will now renounce the training and revert to a lower state?’ |
So sikkhaṁ paccakkhāya hīnāyāvattitvā evamāha: |
Having renounced the training and reverted to a lower state, he says: |
‘idāni kho tumhe āyasmanto attamanā hothā’ti? |
‘Now, venerable ones, may you be pleased!’ |
Seyyathāpi so, bhikkhave, assakhaḷuṅko ‘pehī’ti vutto, viddho samāno codito sārathinā purime ca pāde saṁharitvā pacchime ca pāde saṁharitvā tattheva cattāro pāde abhinisīdati; |
Just as, bhikkhus, that horse flaw, when told to ‘Go!’, when spurred and urged by the charioteer, retracts its front legs and retracts its back legs, and sits down right there on all fours; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. |
I say, bhikkhus, that this person is comparable to that. |
Evarūpopi, bhikkhave, idhekacco purisakhaḷuṅko hoti. |
There is, bhikkhus, such a human flaw here. |
Ayaṁ, bhikkhave, aṭṭhamo purisadoso. |
This, bhikkhus, is the eighth human defect. |
Ime kho, bhikkhave, aṭṭha purisakhaḷuṅkā aṭṭha ca purisadosā”ti. |
These, bhikkhus, are the eight human flaws and eight human defects.” |
Catutthaṁ. |
The Fourth. |
19 - AN8.19 Pahārādasutta |
19 - AN8.19 The Discourse on Pahārāda |
Ekaṁ samayaṁ bhagavā verañjāyaṁ viharati naḷerupucimandamūle. |
At one time the Blessed One was dwelling at Verañjā at the foot of Naḷeru's mucilinda tree. |
Atha kho pahārādo asurindo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho pahārādaṁ asurindaṁ bhagavā etadavoca: |
Then Pahārāda, lord of the asuras, approached the Blessed One; having approached and paid homage to the Blessed One, he stood to one side. Standing to one side, Pahārāda, lord of the asuras, was addressed by the Blessed One: |
“Api pana, pahārāda, asurā mahāsamudde abhiramantī”ti? |
Do the asuras, Pahārāda, delight in the great ocean? |
“Abhiramanti, bhante, asurā mahāsamudde”ti. |
They do delight, venerable sir, the asuras delight in the great ocean. |
“Kati pana, pahārāda, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantī”ti? |
How many, Pahārāda, are the wonderful and amazing qualities in the great ocean, seeing which the asuras delight in the great ocean? |
“Aṭṭha, bhante, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. |
"Eight, venerable sir, are the wonderful and amazing qualities in the great ocean, seeing which the asuras delight in the great ocean. |
Katame aṭṭha? |
What eight? |
Mahāsamuddo, bhante, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. |
The great ocean, venerable sir, slopes gradually, inclines gradually, shelves gradually, with no sudden precipice. |
Yampi, bhante, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; |
That, venerable sir, the great ocean slopes gradually, inclines gradually, shelves gradually, with no sudden precipice; |
ayaṁ, bhante, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. |
this, venerable sir, is the first wonderful and amazing quality in the great ocean, seeing which the asuras delight in the great ocean. |
Puna caparaṁ, bhante, mahāsamuddo ṭhitadhammo velaṁ nātivattati. |
Furthermore, venerable sir, the great ocean is stable in nature and does not overflow its boundaries. |
Yampi, bhante, mahāsamuddo ṭhitadhammo velaṁ nātivattati; |
That, venerable sir, the great ocean is stable in nature and does not overflow its boundaries; |
ayaṁ, bhante, mahāsamudde dutiyo acchariyo abbhuto dhammo yaṁ disvā disvā asurā mahāsamudde abhiramanti. |
this, venerable sir, is the second wonderful and amazing quality in the great ocean, seeing which the asuras delight in the great ocean. |
Puna caparaṁ, bhante, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti. |
Furthermore, venerable sir, the great ocean does not tolerate a dead corpse. Whatever dead corpse there is in the great ocean, it quickly carries to the shore and casts it up on dry land. |
Yampi, bhante, mahāsamuddo na matena kuṇapena saṁvasati, yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippameva tīraṁ vāheti, thalaṁ ussāreti; |
That, venerable sir, the great ocean does not tolerate a dead corpse, whatever dead corpse there is in the great ocean, it quickly carries to the shore and casts it up on dry land; |
ayaṁ, bhante, mahāsamudde tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. |
this, venerable sir, is the third wonderful and amazing quality in the great ocean, seeing which the asuras delight in the great ocean. |
Puna caparaṁ, bhante, yā kāci mahānadiyo, seyyathidaṁ— |
Furthermore, venerable sir, whatever great rivers there are—namely, the Ganges, Yamunā, Aciravatī, Sarabhū, Mahī—when they reach the great ocean, they give up their former names and lineages and are simply reckoned as 'the great ocean.' |
gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṁ gacchanti. |
That, venerable sir, whatever great rivers there are—namely, the Ganges, Yamunā, Aciravatī, Sarabhū, Mahī—when they reach the great ocean, they give up their former names and lineages and are simply reckoned as 'the great ocean'; |
Yampi, bhante, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṁ gacchanti; |
this, venerable sir, is the fourth wonderful and amazing quality in the great ocean, seeing which the asuras delight in the great ocean. |
ayaṁ, bhante, mahāsamudde catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. |
Furthermore, venerable sir, although all the streams in the world flow into the great ocean and rains fall from the sky, no decrease or increase is discernible in the great ocean. |
Puna caparaṁ, bhante, yā ca loke savantiyo mahāsamuddaṁ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati. |
That, venerable sir, although all the streams in the world flow into the great ocean and rains fall from the sky, no decrease or increase is discernible in the great ocean; |
Yampi, bhante, yā ca loke savantiyo mahāsamuddaṁ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati; |
this, venerable sir, is the fifth wonderful and amazing quality in the great ocean, seeing which the asuras delight in the great ocean. |
ayaṁ, bhante, mahāsamudde pañcamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. |
Furthermore, venerable sir, the great ocean has one taste, the taste of salt. |
Puna caparaṁ, bhante, mahāsamuddo ekaraso loṇaraso. |
That, venerable sir, the great ocean has one taste, the taste of salt; |
Yampi, bhante, mahāsamuddo ekaraso loṇaraso; |
this, venerable sir, is the sixth wonderful and amazing quality in the great ocean, seeing which the asuras delight in the great ocean. |
ayaṁ, bhante, mahāsamudde chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. |
Furthermore, venerable sir, the great ocean has many treasures of various kinds. These treasures are: pearls, gems, beryl, conches, stones, coral, silver, gold, rubies, and cat's eye. |
Puna caparaṁ, bhante, mahāsamuddo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitako masāragallaṁ. |
That, venerable sir, the great ocean has many treasures of various kinds; these treasures are: pearls, gems, beryl, conches, stones, coral, silver, gold, rubies, and cat's eye; |
Yampi, bhante, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitako masāragallaṁ; |
this, venerable sir, is the seventh wonderful and amazing quality in the great ocean, seeing which the asuras delight in the great ocean. |
ayaṁ, bhante, mahāsamudde sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. |
Furthermore, venerable sir, the great ocean is the dwelling place of great beings. These beings are: timi, timiṅgala, timirapiṅgala, asuras, nāgas, and gandhabbas. There are in the great ocean beings one hundred yojanas long, beings two hundred yojanas long, beings three hundred yojanas long, beings four hundred yojanas long, beings five hundred yojanas long. |
Puna caparaṁ, bhante, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā. |
That, venerable sir, the great ocean is the dwelling place of great beings; these beings are: timi, timiṅgala, timirapiṅgala, asuras, nāgas, and gandhabbas; there are in the great ocean beings one hundred yojanas long ... three yojanas ... four yojanas ... five hundred yojanas long; |
Yampi, bhante, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā …pe… tiyojana … catuyojana … pañcayojanasatikāpi attabhāvā; |
this, venerable sir, is the eighth wonderful and amazing quality in the great ocean, seeing which the asuras delight in the great ocean. |
ayaṁ, bhante, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. |
These, venerable sir, are the eight wonderful and amazing qualities in the great ocean, seeing which the asuras delight in the great ocean. |
Ime kho, bhante, mahāsamudde aṭṭha acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramantīti. |
But do the bhikkhus, venerable sir, delight in this Dhamma and Discipline?" |
Api pana, bhante, bhikkhū imasmiṁ dhammavinaye abhiramantī”ti? |
They do delight, Pahārāda, the bhikkhus delight in this Dhamma and Discipline. |
“Abhiramanti, pahārāda, bhikkhū imasmiṁ dhammavinaye”ti. |
How many, venerable sir, are the wonderful and amazing qualities in this Dhamma and Discipline, seeing which the bhikkhus delight in this Dhamma and Discipline? |
“Kati pana, bhante, imasmiṁ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī”ti? |
"Eight, Pahārāda, are the wonderful and amazing qualities in this Dhamma and Discipline, seeing which the bhikkhus delight in this Dhamma and Discipline. |
“Aṭṭha, pahārāda, imasmiṁ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. |
What eight? |
Katame aṭṭha? |
Just as, Pahārāda, the great ocean slopes gradually, inclines gradually, shelves gradually, with no sudden precipice; |
Seyyathāpi, pahārāda, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; |
in the same way, Pahārāda, in this Dhamma and Discipline there is gradual training, gradual practice, gradual progress, with no sudden penetration of knowledge. |
evamevaṁ kho, pahārāda, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. |
That, Pahārāda, in this Dhamma and Discipline there is gradual training, gradual practice, gradual progress, with no sudden penetration of knowledge; |
Yampi, pahārāda, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho; |
this, Pahārāda, is the first wonderful and amazing quality in this Dhamma and Discipline, seeing which the bhikkhus delight in this Dhamma and Discipline. |
ayaṁ, pahārāda, imasmiṁ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. |
Just as, Pahārāda, the great ocean is stable in nature and does not overflow its boundaries; |
Seyyathāpi, pahārāda, mahāsamuddo ṭhitadhammo velaṁ nātivattati; |
in the same way, Pahārāda, whatever training rule I have prescribed for my disciples, my disciples do not transgress it even for the sake of life. |
evamevaṁ kho, pahārāda, yaṁ mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti. |
That, Pahārāda, whatever training rule I have prescribed for my disciples, my disciples do not transgress it even for the sake of life; |
Yampi, pahārāda, mayā sāvakānaṁ sikkhāpadaṁ paññattaṁ taṁ mama sāvakā jīvitahetupi nātikkamanti; |
this, Pahārāda, is the second wonderful and amazing quality in this Dhamma and Discipline, seeing which the bhikkhus delight in this Dhamma and Discipline. |
ayaṁ, pahārāda, imasmiṁ dhammavinaye dutiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. |
Just as, Pahārāda, the great ocean does not tolerate a dead corpse—whatever dead corpse there is in the great ocean, it quickly carries to the shore and casts it up on dry land; |
Seyyathāpi, pahārāda, mahāsamuddo na matena kuṇapena saṁvasati. Yaṁ hoti mahāsamudde mataṁ kuṇapaṁ, taṁ khippameva tīraṁ vāheti thalaṁ ussāreti; |
in the same way, Pahārāda, whatever person is immoral, of evil character, of impure and suspicious behavior, of secretive conduct, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, and depraved, the Saṅgha does not tolerate; they quickly gather and expel him. Even though he might be sitting in the midst of the community of bhikkhus, still he is far from the Saṅgha and the Saṅgha is far from him. |
evamevaṁ kho, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; khippameva naṁ sannipatitvā ukkhipati. Kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena. |
That, Pahārāda, whatever person is immoral, of evil character, of impure and suspicious behavior, of secretive conduct, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, and depraved, the Saṅgha does not tolerate; they quickly gather and expel him; even though he might be sitting in the midst of the community of bhikkhus, still he is far from the Saṅgha and the Saṅgha is far from him; |
Yampi, pahārāda, yo so puggalo dussīlo pāpadhammo asucisaṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto, na tena saṅgho saṁvasati; khippameva naṁ sannipatitvā ukkhipati; kiñcāpi so hoti majjhe bhikkhusaṅghassa sannisinno, atha kho so ārakāva saṅghamhā saṅgho ca tena; |
this, Pahārāda, is the third wonderful and amazing quality in this Dhamma and Discipline, seeing which the bhikkhus delight in this Dhamma and Discipline. |
ayaṁ, pahārāda, imasmiṁ dhammavinaye tatiyo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. |
Just as, Pahārāda, whatever great rivers there are—namely, the Ganges, Yamunā, Aciravatī, Sarabhū, Mahī—when they reach the great ocean, they give up their former names and lineages and are simply reckoned as 'the great ocean'; |
Seyyathāpi, pahārāda, yā kāci mahānadiyo, seyyathidaṁ—gaṅgā yamunā aciravatī sarabhū mahī, tā mahāsamuddaṁ patvā jahanti purimāni nāmagottāni, ‘mahāsamuddo’ tveva saṅkhaṁ gacchanti; |
in the same way, Pahārāda, when members of the four castes—khattiyas, brahmins, vessas, and suddas—go forth from the household life into homelessness in the Dhamma and Discipline proclaimed by the Tathāgata, they give up their former names and lineages and are simply reckoned as 'ascetics, followers of the Sakyan son.' |
evamevaṁ kho, pahārāda, cattārome vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṁ gacchanti. |
That, Pahārāda, when members of the four castes—khattiyas, brahmins, vessas, and suddas—go forth from the household life into homelessness in the Dhamma and Discipline proclaimed by the Tathāgata, they give up their former names and lineages and are simply reckoned as 'ascetics, followers of the Sakyan son'; |
Yampi, pahārāda, cattārome vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā, te tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā jahanti purimāni nāmagottāni, ‘samaṇā sakyaputtiyā’ tveva saṅkhaṁ gacchanti; |
this, Pahārāda, is the fourth wonderful and amazing quality in this Dhamma and Discipline, seeing which the bhikkhus delight in this Dhamma and Discipline. |
ayaṁ, pahārāda, imasmiṁ dhammavinaye catuttho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. |
Just as, Pahārāda, although all the streams in the world flow into the great ocean and rains fall from the sky, no decrease or increase is discernible in the great ocean; |
Seyyathāpi, pahārāda, yā ca loke savantiyo mahāsamuddaṁ appenti yā ca antalikkhā dhārā papatanti, na tena mahāsamuddassa ūnattaṁ vā pūrattaṁ vā paññāyati; |
in the same way, Pahārāda, although many bhikkhus attain final Nibbāna in the Nibbāna element without residue, no decrease or increase is discernible in the Nibbāna element. |
evamevaṁ kho, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati. |
That, Pahārāda, although many bhikkhus attain final Nibbāna in the Nibbāna element without residue, no decrease or increase is discernible in the Nibbāna element; |
Yampi, pahārāda, bahū cepi bhikkhū anupādisesāya nibbānadhātuyā parinibbāyanti, na tena nibbānadhātuyā ūnattaṁ vā pūrattaṁ vā paññāyati; |
this, Pahārāda, is the fifth wonderful and amazing quality in this Dhamma and Discipline, seeing which the bhikkhus delight in this Dhamma and Discipline. |
ayaṁ, pahārāda, imasmiṁ dhammavinaye pañcamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. |
Just as, Pahārāda, the great ocean has one taste, the taste of salt; |
Seyyathāpi, pahārāda, mahāsamuddo ekaraso loṇaraso; |
in the same way, Pahārāda, this Dhamma and Discipline has one taste, the taste of liberation. |
evamevaṁ kho, pahārāda, ayaṁ dhammavinayo ekaraso, vimuttiraso. |
That, Pahārāda, this Dhamma and Discipline has one taste, the taste of liberation; |
Yampi, pahārāda, ayaṁ dhammavinayo ekaraso, vimuttiraso; |
this, Pahārāda, is the sixth wonderful and amazing quality in this Dhamma and Discipline, seeing which the bhikkhus delight in this Dhamma and Discipline. |
ayaṁ, pahārāda, imasmiṁ dhammavinaye chaṭṭho acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. |
Just as, Pahārāda, the great ocean has many treasures of various kinds; these treasures are: pearls, gems, beryl, conches, stones, coral, silver, gold, rubies, and cat's eye; |
Seyyathāpi, pahārāda, mahāsamuddo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṁ—muttā maṇi veḷuriyo saṅkho silā pavāḷaṁ rajataṁ jātarūpaṁ lohitako masāragallaṁ; |
in the same way, Pahārāda, this Dhamma and Discipline has many treasures of various kinds. These treasures are: the four foundations of mindfulness, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. |
evamevaṁ kho, pahārāda, ayaṁ dhammavinayo bahuratano anekaratano. Tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. |
That, Pahārāda, this Dhamma and Discipline has many treasures of various kinds; these treasures are: the four foundations of mindfulness, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path; |
Yampi, pahārāda, ayaṁ dhammavinayo bahuratano anekaratano; tatrimāni ratanāni, seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo; |
this, Pahārāda, is the seventh wonderful and amazing quality in this Dhamma and Discipline, seeing which the bhikkhus delight in this Dhamma and Discipline. |
ayaṁ, pahārāda, imasmiṁ dhammavinaye sattamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. |
Just as, Pahārāda, the great ocean is the dwelling place of great beings; these beings are: timi, timiṅgala, timirapiṅgala, asuras, nāgas, and gandhabbas; there are in the great ocean beings one hundred yojanas long, beings two hundred yojanas long, beings three hundred yojanas long, beings four hundred yojanas long, beings five hundred yojanas long; |
Seyyathāpi, pahārāda, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; santi mahāsamudde yojanasatikāpi attabhāvā, dviyojanasatikāpi attabhāvā, tiyojanasatikāpi attabhāvā, catuyojanasatikāpi attabhāvā, pañcayojanasatikāpi attabhāvā; |
in the same way, Pahārāda, this Dhamma and Discipline is the dwelling place of great beings. These beings are: the stream-enterer and one practicing for the realization of the fruit of stream-entry, the once-returner and one practicing for the realization of the fruit of once-returning, the non-returner and one practicing for the realization of the fruit of non-returning, the arahant and one practicing for arahantship. |
evamevaṁ kho, pahārāda, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno. |
That, Pahārāda, this Dhamma and Discipline is the dwelling place of great beings; these beings are: the stream-enterer and one practicing for the realization of the fruit of stream-entry, the once-returner and one practicing for the realization of the fruit of once-returning, the non-returner and one practicing for the realization of the fruit of non-returning, the arahant and one practicing for arahantship; |
Yampi, pahārāda, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī anāgāmiphalasacchikiriyāya paṭipanno, arahā arahattāya paṭipanno; |
this, Pahārāda, is the eighth wonderful and amazing quality in this Dhamma and Discipline, seeing which the bhikkhus delight in this Dhamma and Discipline. |
ayaṁ, pahārāda, imasmiṁ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. |
These, Pahārāda, are the eight wonderful and amazing qualities in this Dhamma and Discipline, seeing which the bhikkhus delight in this Dhamma and Discipline." |
Ime kho, pahārāda, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī”ti. |
Ninth. |
Navamaṁ. |
|
20 - AN8.20 Uposathasutta |
20 - AN8.20 The Discourse on the Uposatha |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. |
At one time the Blessed One was dwelling at Sāvatthī in the Eastern Park, in Migāra's mother's mansion. |
Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. |
Now at that time the Blessed One, on that uposatha day, was sitting surrounded by the community of bhikkhus. |
Atha kho āyasmā ānando abhikkantāya rattiyā, nikkhante paṭhame yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: |
Then the Venerable Ānanda, when the night was well advanced and the first watch had passed, rose from his seat, arranged his upper robe over one shoulder, and with joined palms extended toward the Blessed One, said to the Blessed One: |
“abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho. |
"The night is well advanced, venerable sir, the first watch has passed, and the community of bhikkhus has been sitting for a long time. |
Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. |
Let the Blessed One recite the Pātimokkha to the bhikkhus." |
Evaṁ vutte, bhagavā tuṇhī ahosi. |
When this was said, the Blessed One remained silent. |
Dutiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante majjhime yāme, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: |
A second time, the Venerable Ānanda, when the night was well advanced and the middle watch had passed, rose from his seat, arranged his upper robe over one shoulder, and with joined palms extended toward the Blessed One, said to the Blessed One: |
“abhikkantā, bhante, ratti, nikkhanto majjhimo yāmo, ciranisinno bhikkhusaṅgho. |
"The night is well advanced, venerable sir, the middle watch has passed, and the community of bhikkhus has been sitting for a long time. |
Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. |
Let the Blessed One recite the Pātimokkha to the bhikkhus." |
Dutiyampi kho bhagavā tuṇhī ahosi. |
A second time the Blessed One remained silent. |
Tatiyampi kho āyasmā ānando abhikkantāya rattiyā, nikkhante pacchime yāme, uddhaste aruṇe, nandimukhiyā rattiyā uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā bhagavantaṁ etadavoca: |
A third time, the Venerable Ānanda, when the night was well advanced, the last watch had passed, dawn had risen, and the night was smiling, rose from his seat, arranged his upper robe over one shoulder, and with joined palms extended toward the Blessed One, said to the Blessed One: |
“abhikkantā, bhante, ratti, nikkhanto pacchimo yāmo, uddhastaṁ aruṇaṁ, nandimukhī ratti; |
"The night is well advanced, venerable sir, the last watch has passed, dawn has risen, and the night is smiling; |
ciranisinno bhikkhusaṅgho. |
the community of bhikkhus has been sitting for a long time. |
Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. |
Let the Blessed One recite the Pātimokkha to the bhikkhus." |
“Aparisuddhā, ānanda, parisā”ti. |
The assembly is impure, Ānanda. |
Atha kho āyasmato mahāmoggallānassa etadahosi: |
Then it occurred to the Venerable Mahāmoggallāna: |
“kaṁ nu kho bhagavā puggalaṁ sandhāya evamāha: |
"In reference to which person did the Blessed One say: |
‘aparisuddhā, ānanda, parisā’”ti? |
'The assembly is impure, Ānanda'?" |
Atha kho āyasmā mahāmoggallāno sabbāvantaṁ bhikkhusaṅghaṁ cetasā ceto paricca manasākāsi. |
Then the Venerable Mahāmoggallāna surveyed the entire community of bhikkhus, encompassing their minds with his mind. |
Addasā kho āyasmā mahāmoggallāno taṁ puggalaṁ dussīlaṁ pāpadhammaṁ asuciṁ saṅkassarasamācāraṁ paṭicchannakammantaṁ assamaṇaṁ samaṇapaṭiññaṁ abrahmacāriṁ brahmacāripaṭiññaṁ antopūtiṁ avassutaṁ kasambujātaṁ majjhe bhikkhusaṅghassa nisinnaṁ; |
The Venerable Mahāmoggallāna saw that person—immoral, of evil character, impure, of suspicious behavior, of secretive conduct, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, and depraved—sitting in the midst of the community of bhikkhus; |
disvāna uṭṭhāyāsanā yena so puggalo tenupasaṅkami; upasaṅkamitvā taṁ puggalaṁ etadavoca: |
seeing him, he rose from his seat, approached that person, and said to him: |
“uṭṭhehāvuso, diṭṭhosi bhagavatā. |
"Get up, friend, you have been seen by the Blessed One. |
Natthi te bhikkhūhi saddhiṁ saṁvāso”ti. |
You have no communion with the bhikkhus." |
Evaṁ vutte, so puggalo tuṇhī ahosi. |
When this was said, that person remained silent. |
Dutiyampi kho āyasmā mahāmoggallāno taṁ puggalaṁ etadavoca: |
A second time the Venerable Mahāmoggallāna said to that person: |
“uṭṭhehāvuso, diṭṭhosi bhagavatā. |
"Get up, friend, you have been seen by the Blessed One. |
Natthi te bhikkhūhi saddhiṁ saṁvāso”ti. |
You have no communion with the bhikkhus." |
Dutiyampi kho so puggalo tuṇhī ahosi. |
A second time that person remained silent. |
Tatiyampi kho āyasmā mahāmoggallāno taṁ puggalaṁ etadavoca: |
A third time the Venerable Mahāmoggallāna said to that person: |
“uṭṭhehāvuso, diṭṭhosi bhagavatā. |
"Get up, friend, you have been seen by the Blessed One. |
Natthi te bhikkhūhi saddhiṁ saṁvāso”ti. |
You have no communion with the bhikkhus." |
Tatiyampi kho so puggalo tuṇhī ahosi. |
A third time that person remained silent. |
Atha kho āyasmā mahāmoggallāno taṁ puggalaṁ bāhāyaṁ gahetvā bahidvārakoṭṭhakā nikkhāmetvā sūcighaṭikaṁ datvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: |
Then the Venerable Mahāmoggallāna took that person by the arm, expelled him outside the doorway, fastened the bolt, and approached the Blessed One; having approached, he said to the Blessed One: |
“nikkhāmito so, bhante, puggalo mayā. |
"That person has been expelled by me, venerable sir. |
Parisuddhā parisā. |
The assembly is pure. |
Uddisatu, bhante, bhagavā bhikkhūnaṁ pātimokkhan”ti. |
Let the Blessed One recite the Pātimokkha to the bhikkhus." |
“Acchariyaṁ, moggallāna, abbhutaṁ, moggallāna. |
"It is wonderful, Moggallāna, it is amazing, Moggallāna. |
Yāva bāhā gahaṇāpi nāma so moghapuriso āgamissatī”ti. |
That foolish person actually waited until he was seized by the arm!" |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“tumheva dāni, bhikkhave, uposathaṁ kareyyātha, pātimokkhaṁ uddiseyyātha. |
"From now on, bhikkhus, you yourselves should perform the uposatha and recite the Pātimokkha. |
Na dānāhaṁ, bhikkhave, ajjatagge uposathaṁ karissāmi, pātimokkhaṁ uddisissāmi. |
From today forward, bhikkhus, I will not perform the uposatha or recite the Pātimokkha. |
Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ tathāgato aparisuddhāya parisāya pātimokkhaṁ uddiseyya. |
It is impossible, bhikkhus, it cannot happen that a Tathāgata would recite the Pātimokkha to an impure assembly. |
Aṭṭhime, bhikkhave, mahāsamudde acchariyā abbhutā dhammā, ye disvā disvā asurā mahāsamudde abhiramanti. |
There are, bhikkhus, eight wonderful and amazing qualities in the great ocean, seeing which the asuras delight in the great ocean. |
Katame aṭṭha? |
What eight? |
Mahāsamuddo, bhikkhave, anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto. |
The great ocean, bhikkhus, slopes gradually, inclines gradually, shelves gradually, with no sudden precipice. |
Yampi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; |
That, bhikkhus, the great ocean slopes gradually, inclines gradually, shelves gradually, with no sudden precipice; |
ayaṁ, bhikkhave, mahāsamudde paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti (yathā purime tathā vitthāro.) |
this, bhikkhus, is the first wonderful and amazing quality in the great ocean, seeing which the asuras delight in the great ocean (as before, in detail). |
…pe… |
... |
Puna caparaṁ, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā. Vasanti mahāsamudde yojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā. |
Furthermore, bhikkhus, the great ocean is the dwelling place of great beings. These beings are: timi, timiṅgala, timirapiṅgala, asuras, nāgas, and gandhabbas. There dwell in the great ocean beings one hundred yojanas long ... five hundred yojanas long. |
Yampi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā; vasanti mahāsamudde yojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā; |
That, bhikkhus, the great ocean is the dwelling place of great beings; these beings are: timi, timiṅgala, timirapiṅgala, asuras, nāgas, and gandhabbas; there dwell in the great ocean beings one hundred yojanas long ... five hundred yojanas long; |
ayaṁ, bhikkhave, mahāsamudde aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā asurā mahāsamudde abhiramanti. |
this, bhikkhus, is the eighth wonderful and amazing quality in the great ocean, seeing which the asuras delight in the great ocean. |
Ime kho, bhikkhave, mahāsamudde aṭṭha acchariyā abbhutā dhammā, yaṁ disvā disvā asurā mahāsamudde abhiramanti. |
These, bhikkhus, are the eight wonderful and amazing qualities in the great ocean, seeing which the asuras delight in the great ocean. |
Evamevaṁ kho, bhikkhave, aṭṭha imasmiṁ dhammavinaye acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. |
In the same way, bhikkhus, there are eight wonderful and amazing qualities in this Dhamma and Discipline, seeing which the bhikkhus delight in this Dhamma and Discipline. |
Katame aṭṭha? |
What eight? |
Seyyathāpi, bhikkhave, mahāsamuddo anupubbaninno anupubbapoṇo anupubbapabbhāro, na āyatakeneva papāto; |
Just as, bhikkhus, the great ocean slopes gradually, inclines gradually, shelves gradually, with no sudden precipice; |
evamevaṁ kho, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho. |
in the same way, bhikkhus, in this Dhamma and Discipline there is gradual training, gradual practice, gradual progress, with no sudden penetration of knowledge. |
Yampi, bhikkhave, imasmiṁ dhammavinaye anupubbasikkhā anupubbakiriyā anupubbapaṭipadā, na āyatakeneva aññāpaṭivedho; |
That, bhikkhus, in this Dhamma and Discipline there is gradual training, gradual practice, gradual progress, with no sudden penetration of knowledge; |
ayaṁ, bhikkhave, imasmiṁ dhammavinaye paṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti …pe… |
this, bhikkhus, is the first wonderful and amazing quality in this Dhamma and Discipline, seeing which the bhikkhus delight in this Dhamma and Discipline ... |
seyyathāpi, bhikkhave, mahāsamuddo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—timi timiṅgalo timirapiṅgalo asurā nāgā gandhabbā, vasanti mahāsamudde yojanasatikāpi attabhāvā …pe… pañcayojanasatikāpi attabhāvā; |
just as, bhikkhus, the great ocean is the dwelling place of great beings; these beings are: timi, timiṅgala, timirapiṅgala, asuras, nāgas, and gandhabbas, there dwell in the great ocean beings one hundred yojanas long ... five hundred yojanas long; |
evamevaṁ kho, bhikkhave, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso. Tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno …pe… arahā arahattāya paṭipanno. |
in the same way, bhikkhus, this Dhamma and Discipline is the dwelling place of great beings. These beings are: the stream-enterer and one practicing for the realization of the fruit of stream-entry ... the arahant and one practicing for arahantship. |
Yampi, bhikkhave, ayaṁ dhammavinayo mahataṁ bhūtānaṁ āvāso; tatrime bhūtā—sotāpanno sotāpattiphalasacchikiriyāya paṭipanno …pe… arahā arahattāya paṭipanno; |
That, bhikkhus, this Dhamma and Discipline is the dwelling place of great beings; these beings are: the stream-enterer and one practicing for the realization of the fruit of stream-entry ... the arahant and one practicing for arahantship; |
ayaṁ, bhikkhave, imasmiṁ dhammavinaye aṭṭhamo acchariyo abbhuto dhammo, yaṁ disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramanti. |
this, bhikkhus, is the eighth wonderful and amazing quality in this Dhamma and Discipline, seeing which the bhikkhus delight in this Dhamma and Discipline. |
Ime kho, bhikkhave, imasmiṁ dhammavinaye aṭṭha acchariyā abbhutā dhammā, ye disvā disvā bhikkhū imasmiṁ dhammavinaye abhiramantī”ti. |
These, bhikkhus, are the eight wonderful and amazing qualities in this Dhamma and Discipline, seeing which the bhikkhus delight in this Dhamma and Discipline." |
Dasamaṁ. |
Tenth. |
Mahāvaggo dutiyo. |
The Great Chapter, the second. |
Tassuddānaṁ |
Its summary: |
Verañjo sīho ājaññaṁ, |
Verañja, the lion, the thoroughbred, |
khaḷuṅkena malāni ca; |
by Khaḷuṅka and impurities; |
Dūteyyaṁ dve ca bandhanā, |
The messenger, two bondages, |
pahārādo uposathoti. |
Pahārāda and the uposatha. |
21 - AN8.21 Paṭhamauggasutta |
21 - AN8.21 The First Discourse on Ugga |
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
At one time the Blessed One was dwelling at Vesālī in the Great Wood, in the hall with the peaked roof. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṁ uggaṁ gahapatiṁ vesālikaṁ dhārethā”ti. |
Bear in mind, bhikkhus, Ugga the householder of Vesālī as endowed with eight wonderful and amazing qualities. |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. |
Having said this, the Well-Gone One rose from his seat and entered his dwelling. |
Atha kho aññataro bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena uggassa gahapatino vesālikassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then a certain bhikkhu, having dressed in the morning and taken his bowl and robe, approached the residence of Ugga the householder of Vesālī; having approached, he sat down on the prepared seat. |
Atha kho uggo gahapati vesāliko yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho uggaṁ gahapatiṁ vesālikaṁ so bhikkhu etadavoca: |
Then Ugga the householder of Vesālī approached that bhikkhu; having approached and paid homage to the bhikkhu, he sat down to one side. Sitting to one side, Ugga the householder of Vesālī was addressed by the bhikkhu: |
“Aṭṭhahi kho tvaṁ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. |
"You, householder, have been declared by the Blessed One to be endowed with eight wonderful and amazing qualities. |
Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṁ samannāgato bhagavatā byākato”ti? |
What, householder, are the eight wonderful and amazing qualities with which you have been declared by the Blessed One to be endowed?" |
“Na kho ahaṁ, bhante, jānāmi: |
"I do not know, venerable sir: |
‘katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’ti. |
'With which eight wonderful and amazing qualities have I been declared by the Blessed One to be endowed?' |
Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṁvijjanti,; |
But, venerable sir, there are eight wonderful and amazing qualities that are found in me; |
taṁ suṇohi, sādhukaṁ manasi karohi, bhāsissāmī”ti. |
listen to this, pay careful attention, I will speak." |
“Evaṁ, gahapatī”ti kho so bhikkhu uggassa gahapatino vesālikassa paccassosi. |
"Yes, householder," that bhikkhu assented to Ugga the householder of Vesālī. |
Uggo gahapati vesāliko etadavoca: |
Ugga the householder of Vesālī said: |
“yadāhaṁ, bhante, bhagavantaṁ paṭhamaṁ dūratova addasaṁ; |
"When I first saw the Blessed One from afar, venerable sir; |
saha dassaneneva me, bhante, bhagavato cittaṁ pasīdi. |
simultaneously with seeing, venerable sir, my mind gained confidence in the Blessed One. |
Ayaṁ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṁvijjati. |
This, venerable sir, is the first wonderful and amazing quality found in me. |
So kho ahaṁ, bhante, pasannacitto bhagavantaṁ payirupāsiṁ. |
With confident mind, venerable sir, I approached the Blessed One. |
Tassa me bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— |
The Blessed One gave me a gradual instruction, that is to say— |
dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. |
talk on giving, talk on virtue, talk on heaven; he explained the danger, degradation, and defilement of sensual pleasures and the benefit of renunciation. |
Yadā maṁ bhagavā aññāsi kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— |
When the Blessed One knew that my mind was ready, malleable, free from hindrances, uplifted, and confident, then he revealed the teaching that is the Buddhas' own discovery— |
dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. |
suffering, its origin, its cessation, and the path. |
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; |
Just as a clean cloth, free of stains, would properly take dye; |
evamevaṁ kho me tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: |
in the same way, while still in that seat, the dustless, stainless eye of Dhamma arose in me: |
‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti. |
'Whatever has the characteristic of arising, all that has the characteristic of cessation.' |
So kho ahaṁ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane |
Having seen the Dhamma, venerable sir, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over doubt, having gone beyond uncertainty, having gained fearlessness, being independent of others in the Teacher's instruction, |
tattheva buddhañca dhammañca saṅghañca saraṇaṁ agamāsiṁ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṁ. |
right there I went for refuge to the Buddha, Dhamma, and Saṅgha, and undertook the five training rules that constitute the holy life. |
Ayaṁ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṁvijjati. |
This, venerable sir, is the second wonderful and amazing quality found in me. |
Tassa mayhaṁ, bhante, catasso komāriyo pajāpatiyo ahesuṁ. |
I had, venerable sir, four maiden wives. |
Atha khvāhaṁ, bhante, yena tā pajāpatiyo tenupasaṅkamiṁ; upasaṅkamitvā tā pajāpatiyo etadavacaṁ: |
Then, venerable sir, I approached those wives; having approached, I said to those wives: |
‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni. |
'I have undertaken, sisters, the five training rules that constitute the holy life. |
Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu. |
Whoever wishes may enjoy wealth here and do meritorious deeds, or may go to her own relatives' families. |
Hoti vā pana purisādhippāyo, kassa vo dammī’ti? |
Or if there is a desire for a husband, to whom shall I give you?' |
Evaṁ vutte, sā, bhante, jeṭṭhā pajāpati maṁ etadavoca: |
When this was said, venerable sir, the eldest wife said to me: |
‘itthannāmassa maṁ, ayyaputta, purisassa dehī’ti. |
'Give me, dear son, to such-and-such a man.' |
Atha kho ahaṁ, bhante, taṁ purisaṁ pakkosāpetvā vāmena hatthena pajāpatiṁ gahetvā dakkhiṇena hatthena bhiṅgāraṁ gahetvā tassa purisassa oṇojesiṁ. |
Then, venerable sir, I summoned that man, and taking my wife with my left hand and a water vessel with my right hand, I poured her out to that man. |
Komāriṁ kho panāhaṁ, bhante, dāraṁ pariccajanto nābhijānāmi cittassa aññathattaṁ. |
But in giving up a maiden wife, venerable sir, I do not recall any change of mind. |
Ayaṁ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṁvijjati. |
This, venerable sir, is the third wonderful and amazing quality found in me. |
Saṁvijjanti kho pana me, bhante, kule bhogā. |
There is wealth in my family, venerable sir. |
Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi. |
And it is shared unstintingly with the virtuous who have good qualities. |
Ayaṁ kho me, bhante, catuttho acchariyo abbhuto dhammo saṁvijjati. |
This, venerable sir, is the fourth wonderful and amazing quality found in me. |
Yaṁ kho panāhaṁ, bhante, bhikkhuṁ payirupāsāmi; |
Whatever bhikkhu I attend upon, venerable sir; |
sakkaccaṁyeva payirupāsāmi, no asakkaccaṁ. |
I attend upon him carefully, not carelessly. |
Ayaṁ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṁvijjati. |
This, venerable sir, is the fifth wonderful and amazing quality found in me. |
So ce, bhante, me āyasmā dhammaṁ deseti; |
If that venerable one teaches me the Dhamma, venerable sir; |
sakkaccaṁyeva suṇomi, no asakkaccaṁ. |
I listen carefully, not carelessly. |
No ce me so āyasmā dhammaṁ deseti, ahamassa dhammaṁ desemi. |
If that venerable one does not teach me the Dhamma, I teach him the Dhamma. |
Ayaṁ kho me, bhante, chaṭṭho acchariyo abbhuto dhammo saṁvijjati. |
This, venerable sir, is the sixth wonderful and amazing quality found in me. |
Anacchariyaṁ kho pana maṁ, bhante, devatā upasaṅkamitvā ārocenti: |
It is not uncommon, venerable sir, for devas to approach me and announce: |
‘svākkhāto, gahapati, bhagavatā dhammo’ti. |
'Well proclaimed, householder, is the Dhamma by the Blessed One.' |
Evaṁ vutte, ahaṁ, bhante, tā devatā evaṁ vadāmi: |
When this is said, venerable sir, I say to those devas: |
‘vadeyyātha vā evaṁ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti. |
'Whether you devas speak thus or do not speak thus, still the Dhamma is well proclaimed by the Blessed One.' |
Na kho panāhaṁ, bhante, abhijānāmi tatonidānaṁ cittassa unnatiṁ: |
But I do not recall, venerable sir, any elation of mind arising from this: |
‘maṁ vā devatā upasaṅkamanti, ahaṁ vā devatāhi saddhiṁ sallapāmī’ti. |
'Devas approach me, or I converse with devas.' |
Ayaṁ kho me, bhante, sattamo acchariyo abbhuto dhammo saṁvijjati. |
This, venerable sir, is the seventh wonderful and amazing quality found in me. |
Yānimāni, bhante, bhagavatā desitāni pañcorambhāgiyāni saṁyojanāni, nāhaṁ tesaṁ kiñci attani appahīnaṁ samanupassāmi. |
As for those five lower fetters taught by the Blessed One, venerable sir, I do not see any of them unabandoned in myself. |
Ayaṁ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṁvijjati. |
This, venerable sir, is the eighth wonderful and amazing quality found in me. |
Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṁvijjanti. |
These, venerable sir, are the eight wonderful and amazing qualities found in me. |
Na ca kho ahaṁ jānāmi— |
But I do not know— |
katamehi cāhaṁ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato”ti. |
'With which eight wonderful and amazing qualities have I been declared by the Blessed One to be endowed?'" |
Atha kho so bhikkhu uggassa gahapatino vesālikassa nivesane piṇḍapātaṁ gahetvā uṭṭhāyāsanā pakkāmi. |
Then that bhikkhu, having taken almsfood at the residence of Ugga the householder of Vesālī, rose from his seat and departed. |
Atha kho so bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Then that bhikkhu, after his meal, returning from his almsround, approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. |
Ekamantaṁ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā vesālikena saddhiṁ kathāsallāpo, taṁ sabbaṁ bhagavato ārocesi. |
Sitting to one side, that bhikkhu reported to the Blessed One the entire conversation he had had with Ugga the householder of Vesālī. |
“Sādhu sādhu, bhikkhu. |
"Good, good, bhikkhu. |
Yathā taṁ uggo gahapati vesāliko sammā byākaramāno byākareyya, imeheva kho, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati vesāliko mayā byākato. |
As Ugga the householder of Vesālī, speaking rightly, would speak, with exactly these eight wonderful and amazing qualities has Ugga the householder of Vesālī been declared by me to be endowed. |
Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṁ uggaṁ gahapatiṁ vesālikaṁ dhārehī”ti. |
And bear in mind, bhikkhu, Ugga the householder of Vesālī as endowed with these eight wonderful and amazing qualities." |
Paṭhamaṁ. |
First. |
22 - AN8.22 Dutiyauggasutta |
22 - AN8.22 The Second Discourse on Ugga |
Ekaṁ samayaṁ bhagavā vajjīsu viharati hatthigāme. |
At one time the Blessed One was dwelling among the Vajjis at Hatthigāma. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“aṭṭhahi, bhikkhave, acchariyehi abbhutehi dhammehi samannāgataṁ uggaṁ gahapatiṁ hatthigāmakaṁ dhārethā”ti. |
Bear in mind, bhikkhus, Ugga the householder of Hatthigāma as endowed with eight wonderful and amazing qualities. |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. |
Having said this, the Well-Gone One rose from his seat and entered his dwelling. |
Atha kho aññataro bhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena uggassa gahapatino hatthigāmakassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then a certain bhikkhu, having dressed in the morning and taken his bowl and robe, approached the residence of Ugga the householder of Hatthigāma; having approached, he sat down on the prepared seat. |
Atha kho uggo gahapati hatthigāmako yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho uggaṁ gahapatiṁ hatthigāmakaṁ so bhikkhu etadavoca: |
Then Ugga the householder of Hatthigāma approached that bhikkhu; having approached and paid homage to the bhikkhu, he sat down to one side. Sitting to one side, Ugga the householder of Hatthigāma was addressed by the bhikkhu: |
“aṭṭhahi kho tvaṁ, gahapati, acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato. |
"You, householder, have been declared by the Blessed One to be endowed with eight wonderful and amazing qualities. |
Katame te, gahapati, aṭṭha acchariyā abbhutā dhammā, yehi tvaṁ samannāgato bhagavatā byākato”ti? |
What, householder, are the eight wonderful and amazing qualities with which you have been declared by the Blessed One to be endowed?" |
“Na kho ahaṁ, bhante, jānāmi: |
"I do not know, venerable sir: |
‘katamehi aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’ti. |
'With which eight wonderful and amazing qualities have I been declared by the Blessed One to be endowed?' |
Api ca, bhante, ye me aṭṭha acchariyā abbhutā dhammā saṁvijjanti, |
But, venerable sir, there are eight wonderful and amazing qualities that are found in me, |
taṁ suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. |
listen to this, pay careful attention; I will speak." |
“Evaṁ, gahapatī”ti kho so bhikkhu uggassa gahapatino hatthigāmakassa paccassosi. |
"Yes, householder," that bhikkhu assented to Ugga the householder of Hatthigāma. |
Uggo gahapati hatthigāmako etadavoca: |
Ugga the householder of Hatthigāma said: |
“yadāhaṁ, bhante, nāgavane paricaranto bhagavantaṁ paṭhamaṁ dūratova addasaṁ; |
"When I was wandering in the Nāga grove, venerable sir, and first saw the Blessed One from afar; |
saha dassaneneva me, bhante, bhagavato cittaṁ pasīdi, surāmado ca pahīyi. |
simultaneously with seeing, venerable sir, my mind gained confidence in the Blessed One, and my drinking of liquor was abandoned. |
Ayaṁ kho me, bhante, paṭhamo acchariyo abbhuto dhammo saṁvijjati. |
This, venerable sir, is the first wonderful and amazing quality found in me. |
So kho ahaṁ, bhante, pasannacitto bhagavantaṁ payirupāsiṁ. |
With confident mind, venerable sir, I approached the Blessed One. |
Tassa me bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— |
The Blessed One gave me a gradual instruction, that is to say— |
dānakathaṁ sīlakathaṁ saggakathaṁ; kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. |
talk on giving, talk on virtue, talk on heaven; he explained the danger, degradation, and defilement of sensual pleasures and the benefit of renunciation. |
Yadā maṁ bhagavā aññāsi kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi— |
When the Blessed One knew that my mind was ready, malleable, free from hindrances, uplifted, and confident, then he revealed the teaching that is the Buddhas' own discovery— |
dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. |
suffering, its origin, its cessation, and the path. |
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; |
Just as a clean cloth, free of stains, would properly take dye; |
evamevaṁ kho me tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: |
in the same way, while still in that seat, the dustless, stainless eye of Dhamma arose in me: |
‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti. |
'Whatever has the characteristic of arising, all that has the characteristic of cessation.' |
So kho ahaṁ, bhante, diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane tattheva buddhañca dhammañca saṅghañca saraṇaṁ agamāsiṁ, brahmacariyapañcamāni ca sikkhāpadāni samādiyiṁ. |
Having seen the Dhamma, venerable sir, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over doubt, having gone beyond uncertainty, having gained fearlessness, being independent of others in the Teacher's instruction, right there I went for refuge to the Buddha, Dhamma, and Saṅgha, and undertook the five training rules that constitute the holy life. |
Ayaṁ kho me, bhante, dutiyo acchariyo abbhuto dhammo saṁvijjati. |
This, venerable sir, is the second wonderful and amazing quality found in me. |
Tassa mayhaṁ, bhante, catasso komāriyo pajāpatiyo ahesuṁ. |
I had, venerable sir, four maiden wives. |
Atha khvāhaṁ, bhante, yena tā pajāpatiyo tenupasaṅkamiṁ; upasaṅkamitvā tā pajāpatiyo etadavacaṁ: |
Then, venerable sir, I approached those wives; having approached, I said to those wives: |
‘mayā kho, bhaginiyo, brahmacariyapañcamāni sikkhāpadāni samādinnāni. |
'I have undertaken, sisters, the five training rules that constitute the holy life. |
Yā icchati sā idheva bhoge ca bhuñjatu puññāni ca karotu, sakāni vā ñātikulāni gacchatu. |
Whoever wishes may enjoy wealth here and do meritorious deeds, or may go to her own relatives' families. |
Hoti vā pana purisādhippāyo, kassa vo dammī’ti? |
Or if there is a desire for a husband, to whom shall I give you?' |
Evaṁ vutte, sā, bhante, jeṭṭhā pajāpati maṁ etadavoca: |
When this was said, venerable sir, the eldest wife said to me: |
‘itthannāmassa maṁ, ayyaputta, purisassa dehī’ti. |
'Give me, dear son, to such-and-such a man.' |
Atha kho ahaṁ, bhante, taṁ purisaṁ pakkosāpetvā vāmena hatthena pajāpatiṁ gahetvā dakkhiṇena hatthena bhiṅgāraṁ gahetvā tassa purisassa oṇojesiṁ. |
Then, venerable sir, I summoned that man, and taking my wife with my left hand and a water vessel with my right hand, I poured her out to that man. |
Komāriṁ kho panāhaṁ, bhante, dāraṁ pariccajanto nābhijānāmi cittassa aññathattaṁ. |
But in giving up a maiden wife, venerable sir, I do not recall any change of mind. |
Ayaṁ kho me, bhante, tatiyo acchariyo abbhuto dhammo saṁvijjati. |
This, venerable sir, is the third wonderful and amazing quality found in me. |
Saṁvijjanti kho pana me, bhante, kule bhogā. |
There is wealth in my family, venerable sir. |
Te ca kho appaṭivibhattā sīlavantehi kalyāṇadhammehi. |
And it is shared unstintingly with the virtuous who have good qualities. |
Ayaṁ kho me, bhante, catuttho acchariyo abbhuto dhammo saṁvijjati. |
This, venerable sir, is the fourth wonderful and amazing quality found in me. |
Yaṁ kho panāhaṁ, bhante, bhikkhuṁ payirupāsāmi; |
Whatever bhikkhu I attend upon, venerable sir; |
sakkaccaṁyeva payirupāsāmi, no asakkaccaṁ. |
I attend upon him carefully, not carelessly. |
So ce me āyasmā dhammaṁ deseti; |
If that venerable one teaches me the Dhamma, venerable sir; |
sakkaccaṁyeva suṇomi, no asakkaccaṁ. |
I listen carefully, not carelessly. |
No ce me so āyasmā dhammaṁ deseti, ahamassa dhammaṁ desemi. |
If that venerable one does not teach me the Dhamma, I teach him the Dhamma. |
Ayaṁ kho me, bhante, pañcamo acchariyo abbhuto dhammo saṁvijjati. |
This, venerable sir, is the fifth wonderful and amazing quality found in me. |
Anacchariyaṁ kho pana, bhante, saṅghe nimantite devatā upasaṅkamitvā ārocenti: |
It is not uncommon, venerable sir, for devas to approach me when the Saṅgha is invited and announce: |
‘asuko, gahapati, bhikkhu ubhatobhāgavimutto asuko paññāvimutto asuko kāyasakkhī asuko diṭṭhippatto asuko saddhāvimutto asuko dhammānusārī asuko saddhānusārī asuko sīlavā kalyāṇadhammo asuko dussīlo pāpadhammo’ti. |
'Such-and-such bhikkhu, householder, is liberated both ways, such-and-such is liberated by wisdom, such-and-such is a body-witness, such-and-such has attained to view, such-and-such is liberated by faith, such-and-such is a Dhamma-follower, such-and-such is a faith-follower, such-and-such is virtuous and of good character, such-and-such is immoral and of evil character.' |
Saṅghaṁ kho panāhaṁ, bhante, parivisanto nābhijānāmi evaṁ cittaṁ uppādento: |
But when I am serving the Saṅgha, venerable sir, I do not recall generating such a thought: |
‘imassa vā thokaṁ demi imassa vā bahukan’ti. |
'I give little to this one or much to that one.' |
Atha khvāhaṁ, bhante, samacittova demi. |
Rather, venerable sir, I give with equal mind. |
Ayaṁ kho me, bhante, chaṭṭho acchariyo abbhuto dhammo saṁvijjati. |
This, venerable sir, is the sixth wonderful and amazing quality found in me. |
Anacchariyaṁ kho pana maṁ, bhante, devatā upasaṅkamitvā ārocenti: |
It is not uncommon, venerable sir, for devas to approach me and announce: |
‘svākkhāto, gahapati, bhagavatā dhammo’ti. |
'Well proclaimed, householder, is the Dhamma by the Blessed One.' |
Evaṁ vutte, ahaṁ, bhante, tā devatā evaṁ vademi: |
When this is said, venerable sir, I say to those devas: |
‘vadeyyātha vā evaṁ kho tumhe devatā no vā vadeyyātha, atha kho svākkhāto bhagavatā dhammo’ti. |
'Whether you devas speak thus or do not speak thus, still the Dhamma is well proclaimed by the Blessed One.' |
Na kho panāhaṁ, bhante, abhijānāmi tatonidānaṁ cittassa unnatiṁ: |
But I do not recall, venerable sir, any elation of mind arising from this: |
‘maṁ tā devatā upasaṅkamanti, ahaṁ vā devatāhi saddhiṁ sallapāmī’ti. |
'Those devas approach me, or I converse with devas.' |
Ayaṁ kho me, bhante, sattamo acchariyo abbhuto dhammo saṁvijjati. |
This, venerable sir, is the seventh wonderful and amazing quality found in me. |
Sace kho panāhaṁ, bhante, bhagavato paṭhamataraṁ kālaṁ kareyyaṁ, anacchariyaṁ kho panetaṁ yaṁ maṁ bhagavā evaṁ byākareyya: |
If, venerable sir, I were to die before the Blessed One, it would not be surprising if the Blessed One were to declare of me: |
‘natthi taṁ saṁyojanaṁ yena saṁyutto uggo gahapati hatthigāmako puna imaṁ lokaṁ āgaccheyyā’ti. |
'There is no fetter by which Ugga the householder of Hatthigāma, bound by it, would come back to this world.' |
Ayaṁ kho me, bhante, aṭṭhamo acchariyo abbhuto dhammo saṁvijjati. |
This, venerable sir, is the eighth wonderful and amazing quality found in me. |
Ime kho me, bhante, aṭṭha acchariyā abbhutā dhammā saṁvijjanti. |
These, venerable sir, are the eight wonderful and amazing qualities found in me. |
Na ca kho ahaṁ jānāmi: |
But I do not know: |
‘katamehi cāhaṁ aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato bhagavatā byākato’”ti. |
'With which eight wonderful and amazing qualities have I been declared by the Blessed One to be endowed?'" |
Atha kho so bhikkhu uggassa gahapatino hatthigāmakassa nivesane piṇḍapātaṁ gahetvā uṭṭhāyāsanā pakkāmi. |
Then that bhikkhu, having taken almsfood at the residence of Ugga the householder of Hatthigāma, rose from his seat and departed. |
Atha kho so bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Then that bhikkhu, after his meal, returning from his almsround, approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. |
Ekamantaṁ nisinno kho so bhikkhu yāvatako ahosi uggena gahapatinā hatthigāmakena saddhiṁ kathāsallāpo, taṁ sabbaṁ bhagavato ārocesi. |
Sitting to one side, that bhikkhu reported to the Blessed One the entire conversation he had had with Ugga the householder of Hatthigāma. |
“Sādhu sādhu, bhikkhu. |
"Good, good, bhikkhu. |
Yathā taṁ uggo gahapati hatthigāmako sammā byākaramāno byākareyya, imeheva kho, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgato uggo gahapati hatthigāmako mayā byākato. |
As Ugga the householder of Hatthigāma, speaking rightly, would speak, with exactly these eight wonderful and amazing qualities has Ugga the householder of Hatthigāma been declared by me to be endowed. |
Imehi ca pana, bhikkhu, aṭṭhahi acchariyehi abbhutehi dhammehi samannāgataṁ uggaṁ gahapatiṁ hatthigāmakaṁ dhārehī”ti. |
And bear in mind, bhikkhu, Ugga the householder of Hatthigāma as endowed with these eight wonderful and amazing qualities." |
Dutiyaṁ. |
Second. |
29 - AN8.29 Akkhaṇasutta |
29 - AN8.29 The Discourse on Wrong Time |
“‘Khaṇakicco loko, khaṇakicco loko’ti, bhikkhave, assutavā puthujjano bhāsati, no ca kho so jānāti khaṇaṁ vā akkhaṇaṁ vā. |
"'The world is devoted to opportunity, the world is devoted to opportunity,' bhikkhus, says the uninstructed worldling, but he does not know what is the right time or the wrong time. |
Aṭṭhime, bhikkhave, akkhaṇā asamayā brahmacariyavāsāya. |
These eight, bhikkhus, are wrong times, unsuitable occasions for living the holy life. |
Katame aṭṭha? |
What eight? |
Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito; |
Here, bhikkhus, a Tathāgata has arisen in the world, an Arahant, a Fully Enlightened One, accomplished in true knowledge and conduct, a Well-Gone One, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, a Buddha, a Blessed One, and the Dhamma is taught—peaceful, leading to Nibbāna, leading to enlightenment, proclaimed by the Well-Gone One; |
ayañca puggalo nirayaṁ upapanno hoti. |
but this person has been reborn in hell. |
Ayaṁ, bhikkhave, paṭhamo akkhaṇo asamayo brahmacariyavāsāya. |
This, bhikkhus, is the first wrong time, unsuitable occasion for living the holy life. |
Puna caparaṁ, bhikkhave, tathāgato ca loke uppanno hoti …pe… satthā devamanussānaṁ buddho bhagavā, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito; |
Furthermore, bhikkhus, a Tathāgata has arisen in the world ... teacher of devas and humans, a Buddha, a Blessed One, and the Dhamma is taught—peaceful, leading to Nibbāna, leading to enlightenment, proclaimed by the Well-Gone One; |
ayañca puggalo tiracchānayoniṁ upapanno hoti …pe…. |
but this person has been reborn in the animal realm ... |
Puna caparaṁ, bhikkhave …pe… |
Furthermore, bhikkhus ... |
ayañca puggalo pettivisayaṁ upapanno hoti …pe…. |
but this person has been reborn in the realm of hungry ghosts ... |
Puna caparaṁ, bhikkhave …pe… |
Furthermore, bhikkhus ... |
ayañca puggalo aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti …pe…. |
but this person has been reborn among certain long-lived devas ... |
Puna caparaṁ, bhikkhave …pe… |
Furthermore, bhikkhus ... |
ayañca puggalo paccantimesu janapadesu paccājāto hoti, so ca hoti aviññātāresu milakkhesu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ …pe…. |
but this person has been reborn in border regions among barbarians, where there is no access for bhikkhus, bhikkhunis, male lay followers, or female lay followers ... |
Puna caparaṁ, bhikkhave …pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano: |
Furthermore, bhikkhus ... but this person has been reborn in the middle regions and holds wrong view, has distorted perception: |
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammā paṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti …pe…. |
'There is nothing given, nothing offered, nothing sacrificed, no fruit or result of good and bad actions, no this world, no other world, no mother, no father, no beings who are reborn spontaneously, no ascetics and brahmins in the world who are rightly practicing, who proclaim this world and the other world having realized them by direct knowledge' ... |
Puna caparaṁ, bhikkhave …pe… |
Furthermore, bhikkhus ... |
ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo appaṭibalo subhāsitadubbhāsitassa atthamaññātuṁ. |
but this person has been reborn in the middle regions and is stupid, dull, mute, unable to understand the meaning of what is well-spoken or badly spoken. |
Ayaṁ, bhikkhave, sattamo akkhaṇo asamayo brahmacariyavāsāya. |
This, bhikkhus, is the seventh wrong time, unsuitable occasion for living the holy life. |
Puna caparaṁ, bhikkhave, tathāgato ca loke anuppanno hoti arahaṁ sammāsambuddho …pe… satthā devamanussānaṁ buddho bhagavā. |
Furthermore, bhikkhus, a Tathāgata has not arisen in the world, an Arahant, a Fully Enlightened One ... teacher of devas and humans, a Buddha, a Blessed One. |
Dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṁ. |
The Dhamma is not taught—peaceful, leading to Nibbāna, leading to enlightenment, proclaimed by the Well-Gone One. But this person has been reborn in the middle regions and is wise, not dull, not mute, able to understand the meaning of what is well-spoken or badly spoken. |
Ayaṁ, bhikkhave, aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya. |
This, bhikkhus, is the eighth wrong time, unsuitable occasion for living the holy life. |
Ime kho, bhikkhave, aṭṭha akkhaṇā asamayā brahmacariyavāsāya. |
These, bhikkhus, are the eight wrong times, unsuitable occasions for living the holy life. |
Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāya. |
There is one right time and suitable occasion for living the holy life, bhikkhus. |
Katamo eko? |
What is that one? |
Idha, bhikkhave, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
Here, bhikkhus, a Tathāgata has arisen in the world, an Arahant, a Fully Enlightened One, accomplished in true knowledge and conduct, a Well-Gone One, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, a Buddha, a Blessed One. |
Dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo paṭibalo subhāsitadubbhāsitassa atthamaññātuṁ. |
The Dhamma is taught—peaceful, leading to Nibbāna, leading to enlightenment, proclaimed by the Well-Gone One. And this person has been reborn in the middle regions and is wise, not dull, not mute, able to understand the meaning of what is well-spoken or badly spoken. |
Ayaṁ, bhikkhave, ekova khaṇo ca samayo ca brahmacariyavāsāyāti. |
This, bhikkhus, is the one right time and suitable occasion for living the holy life. |
Manussalābhaṁ laddhāna, |
Having gained human birth, |
saddhamme suppavedite; |
with the true Dhamma well proclaimed; |
Ye khaṇaṁ nādhigacchanti, |
Those who do not reach the opportunity |
atināmenti te khaṇaṁ. |
let the opportunity pass them by. |
Bahū hi akkhaṇā vuttā, |
Many wrong times have been declared |
maggassa antarāyikā; |
that obstruct the path; |
Kadāci karahaci loke, |
Occasionally, rarely in the world, |
uppajjanti tathāgatā. |
do Tathāgatas arise. |
Tayidaṁ sammukhībhūtaṁ, |
Now this has appeared, |
yaṁ lokasmiṁ sudullabhaṁ; |
which is so rare to find in the world; |
Manussapaṭilābho ca, |
The obtaining of human birth, |
saddhammassa ca desanā; |
and the teaching of the true Dhamma; |
Alaṁ vāyamituṁ tattha, |
It is enough to strive therein |
attakāmena jantunā. |
for a being who desires his own welfare. |
Kathaṁ vijaññā saddhammaṁ, |
How should one recognize the true Dhamma? |
khaṇo ve mā upaccagā; |
Let not the opportunity pass by; |
Khaṇātītā hi socanti, |
Those who have missed the opportunity grieve, |
nirayamhi samappitā. |
consigned to hell. |
Idha ce naṁ virādheti, |
If one fails here |
saddhammassa niyāmataṁ; |
in the sure course of the true Dhamma; |
Vāṇijova atītattho, |
Like a merchant who has lost his profit, |
cirattaṁ anutapissati. |
he will regret it for a long time. |
Avijjānivuto poso, |
A person shrouded by ignorance, |
saddhammaṁ aparādhiko; |
who fails in the true Dhamma; |
Jātimaraṇasaṁsāraṁ, |
Will long experience |
ciraṁ paccanubhossati. |
the round of birth and death. |
Ye ca laddhā manussattaṁ, |
But those who have gained human birth |
saddhamme suppavedite; |
with the true Dhamma well proclaimed; |
Akaṁsu satthu vacanaṁ, |
Who have done the Teacher's word, |
karissanti karonti vā. |
are doing it, or will do it. |
Khaṇaṁ paccaviduṁ loke, |
They have recognized the opportunity in the world, |
brahmacariyaṁ anuttaraṁ; |
the unsurpassed holy life; |
Ye maggaṁ paṭipajjiṁsu, |
They have entered upon the path |
tathāgatappaveditaṁ. |
proclaimed by the Tathāgata. |
Ye saṁvarā cakkhumatā, |
The restraints taught by the One with Eyes, |
desitādiccabandhunā; |
the kinsman of the sun; |
Tesu gutto sadā sato, |
Living protected, always mindful, |
vihare anavassuto. |
one should dwell without outflows. |
Sabbe anusaye chetvā, |
Having cut all underlying tendencies, |
māradheyyaparānuge; |
followers of Māra's domain; |
Te ve pāraṅgatā loke, |
They have crossed over in the world, |
ye pattā āsavakkhayan”ti. |
they who have attained the destruction of the taints." |
Navamaṁ. |
Ninth. |
30 - AN8.30 Anuruddhamahāvitakkasutta |
30 - AN8.30 The Discourse on Anuruddha's Great Thoughts |
Ekaṁ samayaṁ bhagavā bhaggesu viharati suṁsumāragire bhesakaḷāvane migadāye. |
At one time the Blessed One was dwelling among the Bhaggas at Suṁsumāragiri in the Bhesakaḷā Grove, in the deer park. |
Tena kho pana samayena āyasmā anuruddho cetīsu viharati pācīnavaṁsadāye. |
At that time the Venerable Anuruddha was dwelling among the Cetis at Pācīnavaṁsadāya. |
Atha kho āyasmato anuruddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: |
Then, while the Venerable Anuruddha was alone in retreat, this reflection arose in his mind: |
“appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa; |
"This Dhamma is for one of few desires, not for one of many desires; |
santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa; |
this Dhamma is for one who is content, not for one who is not content; |
pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa; |
this Dhamma is for one who is secluded, not for one who delights in company; |
āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa; |
this Dhamma is for one who is energetic, not for one who is lazy; |
upaṭṭhitassatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa; |
this Dhamma is for one of established mindfulness, not for one of confused mindfulness; |
samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa; |
this Dhamma is for one who is concentrated, not for one who is not concentrated; |
paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassā”ti. |
this Dhamma is for one who is wise, not for one who lacks wisdom." |
Atha kho bhagavā āyasmato anuruddhassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—bhaggesu susumāragire bhesakaḷāvane migadāye antarahito cetīsu pācīnavaṁsadāye āyasmato anuruddhassa sammukhe pāturahosi. |
Then the Blessed One, knowing with his mind the mental reflection of the Venerable Anuruddha—just as a strong man might extend his bent arm or bend his extended arm; in the same way—disappeared from among the Bhaggas at Suṁsumāragiri in the Bhesakaḷā Grove, in the deer park, and appeared among the Cetis at Pācīnavaṁsadāya before the Venerable Anuruddha. |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the prepared seat. |
Āyasmāpi kho anuruddho bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
The Venerable Anuruddha also, having paid homage to the Blessed One, sat down to one side. |
Ekamantaṁ nisinnaṁ kho āyasmantaṁ anuruddhaṁ bhagavā etadavoca: |
Sitting to one side, the Venerable Anuruddha was addressed by the Blessed One: |
“Sādhu sādhu, anuruddha. |
"Good, good, Anuruddha. |
Sādhu kho tvaṁ, anuruddha, yaṁ taṁ mahāpurisavitakkaṁ vitakkesi: |
It is good that you, Anuruddha, reflected on those great person's thoughts: |
‘appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa; |
'This Dhamma is for one of few desires, not for one of many desires; |
santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa; |
this Dhamma is for one who is content, not for one who is not content; |
pavivittassāyaṁ dhammo, nāyaṁ dhammo saṅgaṇikārāmassa; |
this Dhamma is for one who is secluded, not for one who delights in company; |
āraddhavīriyassāyaṁ dhammo, nāyaṁ dhammo kusītassa; |
this Dhamma is for one who is energetic, not for one who is lazy; |
upaṭṭhitassatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa; |
this Dhamma is for one of established mindfulness, not for one of confused mindfulness; |
samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa; |
this Dhamma is for one who is concentrated, not for one who is not concentrated; |
paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassā’ti. |
this Dhamma is for one who is wise, not for one who lacks wisdom.' |
Tena hi tvaṁ, anuruddha, imampi aṭṭhamaṁ mahāpurisavitakkaṁ vitakkehi: |
Now then, Anuruddha, you should also reflect on this eighth great person's thought: |
‘nippapañcārāmassāyaṁ dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti. |
'This Dhamma is for one who delights in non-proliferation, who is devoted to non-proliferation, not for one who delights in proliferation, who is devoted to proliferation.' |
Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharissasi. |
When, Anuruddha, you will reflect on these eight great person's thoughts, then, Anuruddha, whenever you wish, secluded from sensual pleasures, secluded from unwholesome states, with applied and sustained thought, with rapture and pleasure born of seclusion, you will enter and dwell in the first jhāna. |
Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharissasi. |
When, Anuruddha, you will reflect on these eight great person's thoughts, then, Anuruddha, whenever you wish, with the subsiding of applied and sustained thought, with internal tranquillization, with unification of mind, without applied and sustained thought, with rapture and pleasure born of concentration, you will enter and dwell in the second jhāna. |
Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, pītiyā ca virāgā upekkhako ca viharissasi sato ca sampajāno sukhañca kāyena paṭisaṁvedissasi yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharissasi. |
When, Anuruddha, you will reflect on these eight great person's thoughts, then, Anuruddha, whenever you wish, with the fading away of rapture, you will dwell equanimous, mindful and clearly comprehending, and experience pleasure with the body, which the noble ones describe as 'equanimous, mindful, dwelling in pleasure,' you will enter and dwell in the third jhāna. |
Yato kho tvaṁ, anuruddha, ime aṭṭha mahāpurisavitakke vitakkessasi, tato tvaṁ, anuruddha, yāvadeva ākaṅkhissasi, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharissasi. |
When, Anuruddha, you will reflect on these eight great person's thoughts, then, Anuruddha, whenever you wish, with the abandoning of pleasure and pain, and with the previous disappearance of joy and displeasure, neither painful nor pleasant, with mindfulness purified by equanimity, you will enter and dwell in the fourth jhāna. |
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro; |
When, Anuruddha, you will reflect on these eight great person's thoughts and will be able to obtain these four jhānas—heightened mental states that provide pleasant dwelling in this very life—easily, without trouble, without difficulty, then for you, Anuruddha, just as a householder or householder's son has a wardrobe full of clothes of various colors; |
evamevaṁ te paṁsukūlacīvaraṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. |
in the same way your rag-robe will suffice for you, dwelling contented, without anxiety, for comfortable dwelling, for inclining toward Nibbāna. |
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā sālīnaṁ odano vicitakāḷako anekasūpo anekabyañjano; |
When, Anuruddha, you will reflect on these eight great person's thoughts and will be able to obtain these four jhānas—heightened mental states that provide pleasant dwelling in this very life—easily, without trouble, without difficulty, then for you, Anuruddha, just as a householder or householder's son has rice with curry of various kinds and many side dishes; |
evamevaṁ te piṇḍiyālopabhojanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. |
in the same way your almsfood will suffice for you, dwelling contented, without anxiety, for comfortable dwelling, for inclining toward Nibbāna. |
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ; |
When, Anuruddha, you will reflect on these eight great person's thoughts and will be able to obtain these four jhānas—heightened mental states that provide pleasant dwelling in this very life—easily, without trouble, without difficulty, then for you, Anuruddha, just as a householder or householder's son has a peaked-roof house, plastered inside and out, draft-free, with well-fitted doors and windows shut against the wind; |
evamevaṁ te rukkhamūlasenāsanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. |
in the same way your lodging at the root of a tree will suffice for you, dwelling contented, without anxiety, for comfortable dwelling, for inclining toward Nibbāna. |
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno; |
When, Anuruddha, you will reflect on these eight great person's thoughts and will be able to obtain these four jhānas—heightened mental states that provide pleasant dwelling in this very life—easily, without trouble, without difficulty, then for you, Anuruddha, just as a householder or householder's son has a couch spread with woolen covers, cotton covers, embroidered covers, with a fine covering of kadali deer hide, with a canopy above and red cushions at both ends; |
evamevaṁ te tiṇasanthārakasayanāsanaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. |
in the same way your bed of grass and leaves will suffice for you, dwelling contented, without anxiety, for comfortable dwelling, for inclining toward Nibbāna. |
Yato kho tvaṁ, anuruddha, ime ca aṭṭha mahāpurisavitakke vitakkessasi, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī bhavissasi akicchalābhī akasiralābhī, tato tuyhaṁ, anuruddha, seyyathāpi nāma gahapatissa vā gahapatiputtassa vā nānābhesajjāni, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ; |
When, Anuruddha, you will reflect on these eight great person's thoughts and will be able to obtain these four jhānas—heightened mental states that provide pleasant dwelling in this very life—easily, without trouble, without difficulty, then for you, Anuruddha, just as a householder or householder's son has various medicines—namely, ghee, butter, oil, honey, and molasses; |
evamevaṁ te pūtimuttabhesajjaṁ khāyissati santuṭṭhassa viharato ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. |
in the same way putrid urine medicine will suffice for you, dwelling contented, without anxiety, for comfortable dwelling, for inclining toward Nibbāna. |
Tena hi tvaṁ, anuruddha, āyatikampi vassāvāsaṁ idheva cetīsu pācīnavaṁsadāye vihareyyāsī”ti. |
Therefore, Anuruddha, you should spend even the next rains retreat right here among the Cetis at Pācīnavaṁsadāya." |
“Evaṁ, bhante”ti kho āyasmā anuruddho bhagavato paccassosi. |
"Yes, venerable sir," the Venerable Anuruddha assented to the Blessed One. |
Atha kho bhagavā āyasmantaṁ anuruddhaṁ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—cetīsu pācīnavaṁsadāye antarahito bhaggesu susumāragire bhesakaḷāvane migadāye pāturahosīti. |
Then the Blessed One, having given this advice to the Venerable Anuruddha—just as a strong man might extend his bent arm or bend his extended arm; in the same way—disappeared from among the Cetis at Pācīnavaṁsadāya and appeared among the Bhaggas at Suṁsumāragiri in the Bhesakaḷā Grove, in the deer park. |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the prepared seat. |
Nisajja kho bhagavā bhikkhū āmantesi: |
Having sat down, the Blessed One addressed the bhikkhus: |
“aṭṭha kho, bhikkhave, mahāpurisavitakke desessāmi, taṁ suṇātha …pe… |
"I will teach, bhikkhus, the eight great person's thoughts. Listen to this ... |
katame ca, bhikkhave, aṭṭha mahāpurisavitakkā? |
What, bhikkhus, are the eight great person's thoughts? |
Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassa; |
This Dhamma, bhikkhus, is for one of few desires, not for one of many desires; |
santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassa; |
this Dhamma, bhikkhus, is for one who is content, not for one who is not content; |
pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassa; |
this Dhamma, bhikkhus, is for one who is secluded, not for one who delights in company; |
āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassa; |
this Dhamma, bhikkhus, is for one who is energetic, not for one who is lazy; |
upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo muṭṭhassatissa; |
this Dhamma, bhikkhus, is for one of established mindfulness, not for one of confused mindfulness; |
samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassa; |
this Dhamma, bhikkhus, is for one who is concentrated, not for one who is not concentrated; |
paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassa; |
this Dhamma, bhikkhus, is for one who is wise, not for one who lacks wisdom; |
nippapañcārāmassāyaṁ, bhikkhave, dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino. |
this Dhamma, bhikkhus, is for one who delights in non-proliferation, who is devoted to non-proliferation, not for one who delights in proliferation, who is devoted to proliferation. |
‘Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassā’ti, |
'This Dhamma, bhikkhus, is for one of few desires, not for one of many desires,' |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
thus it was said. With reference to what was this said? |
Idha, bhikkhave, bhikkhu appiccho samāno ‘appicchoti maṁ jāneyyun’ti na icchati, santuṭṭho samāno ‘santuṭṭhoti maṁ jāneyyun’ti na icchati, pavivitto samāno ‘pavivittoti maṁ jāneyyun’ti na icchati, āraddhavīriyo samāno ‘āraddhavīriyoti maṁ jāneyyun’ti na icchati, upaṭṭhitassati samāno ‘upaṭṭhitassatīti maṁ jāneyyun’ti na icchati, samāhito samāno ‘samāhitoti maṁ jāneyyun’ti na icchati, paññavā samāno ‘paññavāti maṁ jāneyyun’ti na icchati, nippapañcārāmo samāno ‘nippapañcārāmoti maṁ jāneyyun’ti na icchati. |
Here, bhikkhus, a bhikkhu who has few desires does not wish: 'May people know me as one of few desires,' being content he does not wish: 'May people know me as content,' being secluded he does not wish: 'May people know me as secluded,' being energetic he does not wish: 'May people know me as energetic,' being of established mindfulness he does not wish: 'May people know me as of established mindfulness,' being concentrated he does not wish: 'May people know me as concentrated,' being wise he does not wish: 'May people know me as wise,' delighting in non-proliferation he does not wish: 'May people know me as one who delights in non-proliferation.' |
‘Appicchassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo mahicchassā’ti, |
'This Dhamma, bhikkhus, is for one of few desires, not for one of many desires,' |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
thus what was said was said with reference to this. |
‘Santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
'This Dhamma, bhikkhus, is for one who is content, not for one who is not content,' thus it was said, with reference to what was this said? |
Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. |
Here, bhikkhus, a bhikkhu is content with whatever robes, almsfood, lodgings, and medicinal requisites for the sick. |
‘Santuṭṭhassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asantuṭṭhassā’ti, |
'This Dhamma, bhikkhus, is for one who is content, not for one who is not content,' |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
thus what was said was said with reference to this. |
‘Pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
'This Dhamma, bhikkhus, is for one who is secluded, not for one who delights in company,' thus it was said, with reference to what was this said? |
Idha, bhikkhave, bhikkhuno pavivittassa viharato bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. |
Here, bhikkhus, when a bhikkhu is dwelling in seclusion, there are those who approach him—bhikkhus, bhikkhunis, male lay followers, female lay followers, kings, royal ministers, sectarians, sectarian disciples. |
Tatra bhikkhu vivekaninnena cittena vivekapoṇena vivekapabbhārena vivekaṭṭhena nekkhammābhiratena aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti. |
There that bhikkhu, with a mind inclined to seclusion, sloping toward seclusion, tending toward seclusion, bent on seclusion, delighting in renunciation, speaks only such talk as is connected with dismissing and sending away. |
‘Pavivittassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo saṅgaṇikārāmassā’ti, |
'This Dhamma, bhikkhus, is for one who is secluded, not for one who delights in company,' |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
thus what was said was said with reference to this. |
‘Āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassā’ti, iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
'This Dhamma, bhikkhus, is for one who is energetic, not for one who is lazy,' thus it was said, with reference to what was this said? |
Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
Here, bhikkhus, a bhikkhu dwells with energy aroused for abandoning unwholesome states and acquiring wholesome states; he is strong, firm in exertion, not shirking his responsibility regarding wholesome states. |
‘Āraddhavīriyassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo kusītassā’ti, |
'This Dhamma, bhikkhus, is for one who is energetic, not for one who is lazy,' |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
thus what was said was said with reference to this. |
‘Upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo muṭṭhassatissā’ti, |
'This Dhamma, bhikkhus, is for one of established mindfulness, not for one of confused mindfulness,' |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
thus it was said. With reference to what was this said? |
Idha, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. |
Here, bhikkhus, a bhikkhu is mindful, possessing supreme mindfulness and alertness, able to remember and recollect what was done and said long ago. |
‘Upaṭṭhitassatissāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo, muṭṭhassatissā’ti, |
'This Dhamma, bhikkhus, is for one of established mindfulness, not for one of confused mindfulness,' |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
thus what was said was said with reference to this. |
‘Samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassā’ti, |
'This Dhamma, bhikkhus, is for one who is concentrated, not for one who is not concentrated,' |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
thus it was said. With reference to what was this said? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. |
Here, bhikkhus, a bhikkhu, secluded from sensual pleasures ... enters and dwells in the fourth jhāna. |
‘Samāhitassāyaṁ, bhikkhave, dhammo, nāyaṁ dhammo asamāhitassā’ti, |
'This Dhamma, bhikkhus, is for one who is concentrated, not for one who is not concentrated,' |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
thus what was said was said with reference to this. |
‘Paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassā’ti, |
'This Dhamma, bhikkhus, is for one who is wise, not for one who lacks wisdom,' |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
thus it was said. With reference to what was this said? |
Idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. |
Here, bhikkhus, a bhikkhu is wise; he possesses wisdom regarding arising and passing away that is noble and penetrative, leading to the complete destruction of suffering. |
‘Paññavato ayaṁ, bhikkhave, dhammo, nāyaṁ dhammo duppaññassā’ti, |
'This Dhamma, bhikkhus, is for one who is wise, not for one who lacks wisdom,' |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
thus what was said was said with reference to this. |
‘Nippapañcārāmassāyaṁ, bhikkhave, dhammo nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti, |
'This Dhamma, bhikkhus, is for one who delights in non-proliferation, who is devoted to non-proliferation, not for one who delights in proliferation, who is devoted to proliferation,' |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
thus it was said. With reference to what was this said? |
Idha, bhikkhave, bhikkhuno papañcanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. |
Here, bhikkhus, a bhikkhu's mind rushes toward, becomes confident in, settles in, and is liberated in the cessation of proliferation. |
‘Nippapañcārāmassāyaṁ, bhikkhave, dhammo, nippapañcaratino, nāyaṁ dhammo papañcārāmassa papañcaratino’ti, |
'This Dhamma, bhikkhus, is for one who delights in non-proliferation, who is devoted to non-proliferation, not for one who delights in proliferation, who is devoted to proliferation,' |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti. |
thus what was said was said with reference to this." |
Atha kho āyasmā anuruddho āyatikampi vassāvāsaṁ tattheva cetīsu pācīnavaṁsadāye vihāsi. |
Then the Venerable Anuruddha spent even the next rains retreat right there among the Cetis at Pācīnavaṁsadāya. |
Atha kho āyasmā anuruddho eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. |
Then the Venerable Anuruddha, dwelling alone, withdrawn, heedful, ardent, and resolute, in no long time achieved that unsurpassed goal of the holy life for the sake of which young men of good family rightly go forth from the household life into homelessness, having realized it for himself with direct knowledge in this very life, and dwelt therein. |
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. |
He directly knew: "Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being." |
Aññataro ca panāyasmā anuruddho arahataṁ ahosīti. |
And the Venerable Anuruddha became one of the arahants. |
Atha kho āyasmā anuruddho arahattappatto tāyaṁ velāyaṁ imā gāthāyo abhāsi: |
Then the Venerable Anuruddha, having attained arahantship, spoke these verses at that time: |
“Mama saṅkappamaññāya, |
"Knowing my intention, |
satthā loke anuttaro; |
the Teacher, unsurpassed in the world; |
Manomayena kāyena, |
Approached with his mind-made body, |
iddhiyā upasaṅkami. |
by psychic power. |
Yathā me ahu saṅkappo, |
As was my intention, |
tato uttari desayi; |
he taught even beyond that; |
Nippapañcarato buddho, |
The Buddha who delights in non-proliferation |
nippapañcaṁ adesayi. |
taught non-proliferation. |
Tassāhaṁ dhammamaññāya, |
Having understood his teaching, |
vihāsiṁ sāsane rato; |
I dwelt delighting in his instruction; |
Tisso vijjā anuppattā, |
The three knowledges have been attained, |
kataṁ buddhassa sāsanan”ti. |
the Buddha's instruction has been done." |
Dasamaṁ. |
Tenth. |
Gahapativaggo tatiyo. |
The Householder Chapter, the third. |
Tassuddānaṁ |
Its summary: |
Dve uggā dve ca hatthakā, |
Two Uggas and two Hatthakas, |
mahānāmena jīvako; |
with Mahānāma and Jīvaka; |
Dve balā akkhaṇā vuttā, |
Two powers, wrong time declared, |
anuruddhena te dasāti. |
and Anuruddha make ten. |
42 - AN8.42 Vitthatūposathasutta |
42 - AN8.42 The Detailed Discourse on the Uposatha |
“Aṭṭhaṅgasamannāgato, bhikkhave, uposatho upavuttho mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro. |
"The uposatha endowed with eight factors, bhikkhus, when observed, is of great fruit, great benefit, great brilliance, great extent. |
Kathaṁ upavuttho ca, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro? |
How observed, bhikkhus, is the uposatha endowed with eight factors of great fruit, great benefit, great brilliance, great extent? |
Idha, bhikkhave, ariyasāvako iti paṭisañcikkhati: |
Here, bhikkhus, a noble-one's-disciple reflects thus: |
‘yāvajīvaṁ arahanto pāṇātipātaṁ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti. |
'As long as they live, arahants have abandoned the killing of living beings, abstain from killing living beings, have laid down the rod, laid down the sword, are conscientious and compassionate, dwelling with sympathy for all living beings. |
Ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. |
Today, for this night and this day, I too, having abandoned the killing of living beings, abstain from killing living beings, have laid down the rod, laid down the sword, am conscientious and compassionate, dwelling with sympathy for all living beings. |
Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. |
By this factor I imitate the arahants, and my uposatha will be observed.' |
Iminā paṭhamena aṅgena samannāgato hoti …pe…. |
He is endowed with this first factor ... |
‘Yāvajīvaṁ arahanto uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṁ kappenti—mañcake vā tiṇasanthārake vā. |
'As long as they live, arahants have abandoned high and luxurious beds, abstain from high and luxurious beds, lie down on low beds—either on a cot or on a spread of grass. |
Ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi—mañcake vā tiṇasanthārake vā. |
Today, for this night and this day, I too, having abandoned high and luxurious beds, abstain from high and luxurious beds, lie down on a low bed—either on a cot or on a spread of grass. |
Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. |
By this factor I imitate the arahants, and my uposatha will be observed.' |
Iminā aṭṭhamena aṅgena samannāgato hoti. |
He is endowed with this eighth factor. |
Evaṁ upavuttho kho, bhikkhave, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro. |
When observed in this way, bhikkhus, the uposatha endowed with eight factors is of great fruit, great benefit, great brilliance, great extent. |
Kīvamahapphalo hoti kīvamahānisaṁso kīvamahājutiko kīvamahāvipphāro? |
How great is its fruit, how great its benefit, how great its brilliance, how great its extent? |
Seyyathāpi, bhikkhave, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ— |
Just as, bhikkhus, if someone were to exercise sovereignty and dominion over these sixteen great countries rich in the seven treasures—namely, |
aṅgānaṁ magadhānaṁ kāsīnaṁ kosalānaṁ vajjīnaṁ mallānaṁ cetīnaṁ vaṅgānaṁ kurūnaṁ pañcālānaṁ macchānaṁ sūrasenānaṁ assakānaṁ avantīnaṁ gandhārānaṁ kambojānaṁ, aṭṭhaṅgasamannāgatassa uposathassa etaṁ kalaṁ nāgghati soḷasiṁ. |
Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, Kamboja—the uposatha endowed with eight factors is not worth a sixteenth part of that. |
Taṁ kissa hetu? |
What is the reason? |
Kapaṇaṁ, bhikkhave, mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya. |
Miserable, bhikkhus, is human kingship compared to divine happiness. |
Yāni, bhikkhave, mānusakāni paññāsa vassāni, cātumahārājikānaṁ devānaṁ eso eko rattindivo. |
What, bhikkhus, are fifty human years is one day and night for the Four Great Kings' devas. |
Tāya rattiyā tiṁsarattiyo māso. |
Of such nights, thirty nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Of such months, twelve months make a year. |
Tena saṁvaccharena dibbāni pañca vassasatāni cātumahārājikānaṁ devānaṁ āyuppamāṇaṁ. |
Of such years, five hundred divine years is the lifespan of the Four Great Kings' devas. |
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, bhikkhus, that someone here—man or woman—having observed the uposatha endowed with eight factors, after the breakup of the body, after death, might be reborn in the company of the Four Great Kings' devas. |
Idaṁ kho panetaṁ, bhikkhave, sandhāya bhāsitaṁ: |
This, bhikkhus, was said with reference to this: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
'Miserable is human kingship compared to divine happiness.' |
Yāni, bhikkhave, mānusakāni vassasatāni, tāvatiṁsānaṁ devānaṁ eso eko rattindivo. |
What, bhikkhus, are one hundred human years is one day and night for the Tāvatiṃsa devas. |
Tāya rattiyā tiṁsarattiyo māso. |
Of such nights, thirty nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Of such months, twelve months make a year. |
Tena saṁvaccharena dibbaṁ vassasahassaṁ tāvatiṁsānaṁ devānaṁ āyuppamāṇaṁ. |
Of such years, one thousand divine years is the lifespan of the Tāvatiṃsa devas. |
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, bhikkhus, that someone here—man or woman—having observed the uposatha endowed with eight factors, after the breakup of the body, after death, might be reborn in the company of the Tāvatiṃsa devas. |
Idaṁ kho panetaṁ, bhikkhave, sandhāya bhāsitaṁ: |
This, bhikkhus, was said with reference to this: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
'Miserable is human kingship compared to divine happiness.' |
Yāni, bhikkhave, mānusakāni dve vassasatāni, yāmānaṁ devānaṁ eso eko rattindivo. |
What, bhikkhus, are two hundred human years is one day and night for the Yāma devas. |
Tāya rattiyā tiṁsarattiyo māso. |
Of such nights, thirty nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Of such months, twelve months make a year. |
Tena saṁvaccharena dibbāni dve vassasahassāni yāmānaṁ devānaṁ āyuppamāṇaṁ. |
Of such years, two thousand divine years is the lifespan of the Yāma devas. |
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā yāmānaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, bhikkhus, that someone here—man or woman—having observed the uposatha endowed with eight factors, after the breakup of the body, after death, might be reborn in the company of the Yāma devas. |
Idaṁ kho panetaṁ, bhikkhave, sandhāya bhāsitaṁ: |
This, bhikkhus, was said with reference to this: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
'Miserable is human kingship compared to divine happiness.' |
Yāni, bhikkhave, mānusakāni cattāri vassasatāni, tusitānaṁ devānaṁ eso eko rattindivo. |
What, bhikkhus, are four hundred human years is one day and night for the Tusita devas. |
Tāya rattiyā tiṁsarattiyo māso. |
Of such nights, thirty nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Of such months, twelve months make a year. |
Tena saṁvaccharena dibbāni cattāri vassasahassāni tusitānaṁ devānaṁ āyuppamāṇaṁ. |
Of such years, four thousand divine years is the lifespan of the Tusita devas. |
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tusitānaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, bhikkhus, that someone here—man or woman—having observed the uposatha endowed with eight factors, after the breakup of the body, after death, might be reborn in the company of the Tusita devas. |
Idaṁ kho panetaṁ, bhikkhave, sandhāya bhāsitaṁ: |
This, bhikkhus, was said with reference to this: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
'Miserable is human kingship compared to divine happiness.' |
Yāni, bhikkhave, mānusakāni aṭṭha vassasatāni, nimmānaratīnaṁ devānaṁ eso eko rattindivo. |
What, bhikkhus, are eight hundred human years is one day and night for the devas who delight in creating. |
Tāya rattiyā tiṁsarattiyo māso. |
Of such nights, thirty nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Of such months, twelve months make a year. |
Tena saṁvaccharena dibbāni aṭṭha vassasahassāni nimmānaratīnaṁ devānaṁ āyuppamāṇaṁ. |
Of such years, eight thousand divine years is the lifespan of the devas who delight in creating. |
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, bhikkhus, that someone here—man or woman—having observed the uposatha endowed with eight factors, after the breakup of the body, after death, might be reborn in the company of the devas who delight in creating. |
Idaṁ kho panetaṁ, bhikkhave, sandhāya bhāsitaṁ: |
This, bhikkhus, was said with reference to this: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
'Miserable is human kingship compared to divine happiness.' |
Yāni, bhikkhave, mānusakāni soḷasa vassasatāni, paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo. |
What, bhikkhus, are sixteen hundred human years is one day and night for the devas who wield power over others' creations. |
Tāya rattiyā tiṁsarattiyo māso. |
Of such nights, thirty nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Of such months, twelve months make a year. |
Tena saṁvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṁ devānaṁ āyuppamāṇaṁ. |
Of such years, sixteen thousand divine years is the lifespan of the devas who wield power over others' creations. |
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, bhikkhus, that someone here—man or woman—having observed the uposatha endowed with eight factors, after the breakup of the body, after death, might be reborn in the company of the devas who wield power over others' creations. |
Idaṁ kho panetaṁ, bhikkhave, sandhāya bhāsitaṁ: |
This, bhikkhus, was said with reference to this: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāyā’ti. |
'Miserable is human kingship compared to divine happiness.' |
Pāṇaṁ na haññe na cadinnamādiye, |
One should not kill a living being nor take what is not given, |
Musā na bhāse na ca majjapo siyā; |
One should not speak falsely nor be a drinker of liquor; |
Abrahmacariyā virameyya methunā, |
One should abstain from unchastity, from sexual intercourse, |
Rattiṁ na bhuñjeyya vikālabhojanaṁ. |
One should not eat at night, at the wrong time. |
Mālaṁ na dhāre na ca gandhamācare, |
One should not wear garlands nor use perfumes, |
Mañce chamāyaṁ va sayetha santhate; |
One should sleep on a mat spread on the ground; |
Etañhi aṭṭhaṅgikamāhuposathaṁ, |
This indeed they call the eightfold uposatha, |
Buddhena dukkhantagunā pakāsitaṁ. |
proclaimed by the Buddha who has made an end of suffering. |
Cando ca suriyo ca ubho sudassanā, |
The moon and sun, both beautiful to see, |
Obhāsayaṁ anupariyanti yāvatā; |
Illuminating as they travel around; |
Tamonudā te pana antalikkhagā, |
Those light-bringers moving through the sky, |
Nabhe pabhāsanti disāvirocanā. |
Shine in the heavens, illuminating the directions. |
Etasmiṁ yaṁ vijjati antare dhanaṁ, |
Whatever treasure exists within their range, |
Muttā maṇi veḷuriyañca bhaddakaṁ; |
Pearls, gems, fine beryl, |
Siṅgīsuvaṇṇaṁ atha vāpi kañcanaṁ, |
Gold coins or refined gold, |
Yaṁ jātarūpaṁ haṭakanti vuccati. |
What is called pure gold, pure ore. |
Aṭṭhaṅgupetassa uposathassa, |
They are not worth a sixteenth part |
Kalampi te nānubhavanti soḷasiṁ; |
of the uposatha endowed with eight factors; |
Candappabhā tāragaṇā ca sabbe. |
All the moon's light and the stars. |
Tasmā hi nārī ca naro ca sīlavā, |
Therefore a woman and man of virtue, |
Aṭṭhaṅgupetaṁ upavassuposathaṁ; |
Having observed the uposatha endowed with eight factors; |
Puññāni katvāna sukhudrayāni, |
Having done meritorious deeds leading to happiness, |
Aninditā saggamupenti ṭhānan”ti. |
Blameless, they go to a heavenly place." |
Dutiyaṁ. |
Second. |
43 - AN8.43 Visākhāsutta |
43 - AN8.43 Visākhā Sutta |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. |
On one occasion the Blessed One was dwelling at Sāvatthī, in Migāra’s Mother’s Palace in the Eastern Park. |
Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā etadavoca: |
Then Visākhā, Migāra’s mother, approached the Blessed One. Having approached, she paid homage to the Blessed One and sat down to one side. The Blessed One said to Visākhā, Migāra’s mother, as she was sitting to one side: |
“aṭṭhaṅgasamannāgato kho, visākhe, uposatho upavuttho mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro. |
“Visākhā, when the Uposatha is observed endowed with eight factors, it is of great fruit, of great benefit, of great splendor, and of great diffusion. |
Kathaṁ upavuttho ca, visākhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro? |
And how, Visākhā, is the Uposatha observed endowed with eight factors of great fruit, of great benefit, of great splendor, and of great diffusion? |
Idha, visākhe, ariyasāvako iti paṭisañcikkhati: |
Here, Visākhā, a noble-one's-disciple reflects thus: |
‘yāvajīvaṁ arahanto pāṇātipātaṁ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā, sabbapāṇabhūtahitānukampino viharanti. |
‘For life, the Arahants have abandoned the taking of life; they abstain from the taking of life; they dwell with rod and weapon laid aside, conscientious, full of kindness, dwelling compassionate for the welfare of all living beings. |
Ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. |
Today, for this night and day, I too abandon the taking of life; I abstain from the taking of life; I dwell with rod and weapon laid aside, conscientious, full of kindness, dwelling compassionate for the welfare of all living beings. |
Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. |
By this factor, I imitate the Arahants, and my Uposatha will be observed.’ |
Iminā paṭhamena aṅgena samannāgato hoti …pe…. |
One is endowed with this first factor …pe…. |
‘Yāvajīvaṁ arahanto uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṁ kappenti—mañcake vā tiṇasanthārake vā. |
‘For life, the Arahants have abandoned high and luxurious beds; they abstain from high and luxurious beds; they lie on a low sleeping place, on a couch or on a mat of grass. |
Ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi—mañcake vā tiṇasanthārake vā. |
Today, for this night and day, I too abandon high and luxurious beds; I abstain from high and luxurious beds; I lie on a low sleeping place, on a couch or on a mat of grass. |
Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. |
By this factor, I imitate the Arahants, and my Uposatha will be observed.’ |
Iminā aṭṭhamena aṅgena samannāgato hoti. |
One is endowed with this eighth factor. |
Evaṁ upavuttho kho, visākhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro. |
Visākhā, when the Uposatha is observed in this way, endowed with eight factors, it is of great fruit, of great benefit, of great splendor, and of great diffusion. |
Kīvamahapphalo hoti, kīvamahānisaṁso, kīvamahājutiko, kīvamahāvipphāro? |
Of what great fruit, of what great benefit, of what great splendor, of what great diffusion? |
Seyyathāpi, visākhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ— |
Just as, Visākhā, if one were to govern a kingdom, the dominion, of these sixteen great countries, abundant in the seven kinds of jewels, namely— |
aṅgānaṁ magadhānaṁ kāsīnaṁ kosalānaṁ vajjīnaṁ mallānaṁ cetīnaṁ vaṅgānaṁ kurūnaṁ pañcālānaṁ macchānaṁ sūrasenānaṁ assakānaṁ avantīnaṁ gandhārānaṁ kambojānaṁ, aṭṭhaṅgasamannāgatassa uposathassa etaṁ kalaṁ nāgghati soḷasiṁ. |
Aṅga, Magadha, Kāsī, Kosala, Vajji, Malla, Cetī, Vaṅga, Kurū, Pañcāla, Maccha, Sūrasena, Assaka, Avantī, Gandhāra, Kambojā—that is not worth a sixteenth part of the Uposatha endowed with eight factors. |
Taṁ kissa hetu? |
For what reason? |
Kapaṇaṁ, visākhe, mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya. |
Miserable, Visākhā, is human sovereignty compared to divine happiness. |
Yāni, visākhe, mānusakāni paññāsa vassāni, cātumahārājikānaṁ devānaṁ eso eko rattindivo. |
Visākhā, the fifty human years are one day and night for the Devas of the Four Great Kings. |
Tāya rattiyā tiṁsarattiyo māso. |
Thirty of those nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Twelve of those months make a year. |
Tena saṁvaccharena dibbāni pañca vassasatāni cātumahārājikānaṁ devānaṁ āyuppamāṇaṁ. |
By those years, the lifespan of the Devas of the Four Great Kings is five hundred divine years. |
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, Visākhā, that a certain woman or man, having observed the Uposatha endowed with eight factors, upon the breakup of the body, after death, may reappear in companionship with the Devas of the Four Great Kings. |
Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: |
It was with reference to this, Visākhā, that it was said: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
‘Miserable is human sovereignty compared to divine happiness.’ |
Yaṁ, visākhe, mānusakaṁ vassasataṁ, tāvatiṁsānaṁ devānaṁ eso eko rattindivo. |
Visākhā, the human hundred years are one day and night for the Tāvatiṁsa Devas. |
Tāya rattiyā tiṁsarattiyo māso. |
Thirty of those nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Twelve of those months make a year. |
Tena saṁvaccharena vassasahassaṁ tāvatiṁsānaṁ devānaṁ āyuppamāṇaṁ. |
By those years, the lifespan of the Tāvatiṁsa Devas is a thousand years. |
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, Visākhā, that a certain woman or man, having observed the Uposatha endowed with eight factors, upon the breakup of the body, after death, may reappear in companionship with the Tāvatiṁsa Devas. |
Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: |
It was with reference to this, Visākhā, that it was said: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
‘Miserable is human sovereignty compared to divine happiness.’ |
Yāni, visākhe, mānusakāni dve vassasatāni …pe… |
Visākhā, the human two hundred years …pe… |
cattāri vassasatāni …pe… |
four hundred years …pe… |
aṭṭha vassasatāni …pe… |
eight hundred years …pe… |
soḷasa vassasatāni paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo. |
sixteen hundred years are one day and night for the Devas who control the creations of others. |
Tāya rattiyā tiṁsarattiyo māso. |
Thirty of those nights make a month. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
Twelve of those months make a year. |
Tena saṁvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṁ devānaṁ āyuppamāṇaṁ. |
By those years, the lifespan of the Devas who control the creations of others is sixteen thousand divine years. |
Ṭhānaṁ kho panetaṁ, visākhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyya. |
It is possible, Visākhā, that a certain woman or man, having observed the Uposatha endowed with eight factors, upon the breakup of the body, after death, may reappear in companionship with the Devas who control the creations of others. |
Idaṁ kho panetaṁ, visākhe, sandhāya bhāsitaṁ: |
It was with reference to this, Visākhā, that it was said: |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāyā’ti. |
‘Miserable is human sovereignty compared to divine happiness.’ |
Pāṇaṁ na haññe na cadinnamādiye, |
One should not kill living beings, nor take what is not given, |
Musā na bhāse na ca majjapo siyā; |
Nor speak falsehood, nor be a consumer of intoxicants; |
Abrahmacariyā virameyya methunā, |
One should abstain from unchastity, from sexual intercourse, |
Rattiṁ na bhuñjeyya vikālabhojanaṁ. |
One should not eat at night, eating food at the wrong time. |
Mālaṁ na dhāre na ca gandhamācare, |
One should not wear garlands, nor apply perfumes, |
Mañce chamāyaṁ va sayetha santhate; |
One should lie down on a mat on the ground; |
Etañhi aṭṭhaṅgikamāhuposathaṁ, |
This indeed is called the Uposatha with eight factors, |
Buddhena dukkhantagunā pakāsitaṁ. |
Declared by the Buddha, who has gone to the end of suffering. |
Cando ca suriyo ca ubho sudassanā, |
The moon and the sun, both beautiful to behold, |
Obhāsayaṁ anupariyanti yāvatā; |
Illuminate as they revolve wherever they go; |
Tamonudā te pana antalikkhagā, |
They are dispellers of darkness, moving through the sky, |
Nabhe pabhāsanti disāvirocanā. |
Shining in the heavens, illuminating the directions. |
Etasmiṁ yaṁ vijjati antare dhanaṁ, |
Whatever wealth exists within this sphere, |
Muttā maṇi veḷuriyañca bhaddakaṁ; |
Pearls, jewels, and beautiful beryl; |
Siṅgīsuvaṇṇaṁ atha vāpi kañcanaṁ, |
Gold, and also that which is called purified gold. |
Yaṁ jātarūpaṁ haṭakanti vuccati. |
Even a sixteenth part of that is not equal to |
Aṭṭhaṅgupetassa uposathassa, |
The Uposatha endowed with eight factors; |
Kalampi te nānubhavanti soḷasiṁ; |
Nor is the light of the moon, nor all the hosts of stars. |
Candappabhā tāragaṇā ca sabbe. |
Therefore, indeed, both woman and man, being virtuous, |
Tasmā hi nārī ca naro ca sīlavā, |
Should observe the Uposatha endowed with eight factors; |
Aṭṭhaṅgupetaṁ upavassuposathaṁ; |
Having done deeds of merit which lead to happiness, |
Puññāni katvāna sukhudrayāni, |
Blameless, they go to the heavenly realm.” |
Aninditā saggamupenti ṭhānan”ti. |
The Third. |
Tatiyaṁ. |
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45 - AN8.45 Bojjha Sutta |
45 - AN8.45 Bojjhasutta |
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On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Then the lay follower Bojjhā approached the Blessed One. Having approached, she paid homage to the Blessed One and sat down to one side. The Blessed One said to the lay follower Bojjhā as she was sitting to one side: |
Atha kho bojjhā upāsikā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho bojjhaṁ upāsikaṁ bhagavā etadavoca: |
“Bojjhā, when the Uposatha is observed endowed with eight factors, it is of great fruit, of great benefit, of great splendor, and of great diffusion. |
“Aṭṭhaṅgasamannāgato, bojjhe, uposatho upavuttho mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro. |
And how, Bojjhā, is the Uposatha observed endowed with eight factors of great fruit, of great benefit, of great splendor, and of great diffusion? |
Kathaṁ upavuttho ca, bojjhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro? |
Here, Bojjhā, a noble-one's-disciple reflects thus: |
Idha, bojjhe, ariyasāvako iti paṭisañcikkhati: |
‘For life, the Arahants have abandoned the taking of life; they abstain from the taking of life; they dwell with rod and weapon laid aside, conscientious, full of kindness, dwelling compassionate for the welfare of all living beings. |
‘yāvajīvaṁ arahanto pāṇātipātaṁ pahāya pāṇātipātā paṭiviratā nihitadaṇḍā nihitasatthā lajjī dayāpannā sabbapāṇabhūtahitānukampino viharanti. |
Today, for this night and day, I too abandon the taking of life; I abstain from the taking of life; I dwell with rod and weapon laid aside, conscientious, full of kindness, dwelling compassionate for the welfare of all living beings. |
Ahampajja imañca rattiṁ imañca divasaṁ pāṇātipātaṁ pahāya pāṇātipātā paṭivirato nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharāmi. |
By this factor, I imitate the Arahants, and my Uposatha will be observed.’ |
Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. |
One is endowed with this first factor …pe…. |
Iminā paṭhamena aṅgena samannāgato hoti …pe…. |
‘For life, the Arahants have abandoned high and luxurious beds; they abstain from high and luxurious beds; they lie on a low sleeping place, on a couch or on a mat of grass. |
‘Yāvajīvaṁ arahanto uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭiviratā nīcaseyyaṁ kappenti—mañcake vā tiṇasanthārake vā. |
Today, for this night and day, I too abandon high and luxurious beds; I abstain from high and luxurious beds; I lie on a low sleeping place, on a couch or on a mat of grass. |
Ahampajja imañca rattiṁ imañca divasaṁ uccāsayanamahāsayanaṁ pahāya uccāsayanamahāsayanā paṭivirato nīcaseyyaṁ kappemi—mañcake vā tiṇasanthārake vā. |
By this factor, I imitate the Arahants, and my Uposatha will be observed.’ |
Imināpaṅgena arahataṁ anukaromi, uposatho ca me upavuttho bhavissatī’ti. |
One is endowed with this eighth factor. |
Iminā aṭṭhamena aṅgena samannāgato hoti. |
Bojjhā, when the Uposatha is observed in this way, endowed with eight factors, it is of great fruit, of great benefit, of great splendor, and of great diffusion. |
Evaṁ upavuttho kho, bojjhe, aṭṭhaṅgasamannāgato uposatho mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro. |
Of what great fruit, of what great benefit, of what great splendor, of what great diffusion? |
Kīvamahapphalo hoti, kīvamahānisaṁso, kīvamahājutiko, kīvamahāvipphāro? |
Just as, Bojjhā, if one were to govern a kingdom, the dominion, of these sixteen great countries, abundant in the seven kinds of jewels, namely— |
Seyyathāpi, bojjhe, yo imesaṁ soḷasannaṁ mahājanapadānaṁ pahūtarattaratanānaṁ issariyādhipaccaṁ rajjaṁ kāreyya, seyyathidaṁ— |
Aṅga, Magadha, Kāsī, Kosala, Vajji, Malla, Cetī, Vaṅga, Kurū, Pañcāla, Maccha, Sūrasena, Assaka, Avantī, Gandhāra, Kambojā—that is not worth a sixteenth part of the Uposatha endowed with eight factors. |
aṅgānaṁ magadhānaṁ kāsīnaṁ kosalānaṁ vajjīnaṁ mallānaṁ cetīnaṁ vaṅgānaṁ kurūnaṁ pañcālānaṁ macchānaṁ sūrasenānaṁ assakānaṁ avantīnaṁ gandhārānaṁ kambojānaṁ, aṭṭhaṅgasamannāgatassa uposathassa etaṁ kalaṁ nāgghati soḷasiṁ. |
For what reason? |
Taṁ kissa hetu? |
Miserable, Bojjhā, is human sovereignty compared to divine happiness. |
Kapaṇaṁ, bojjhe, mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya. |
Bojjhā, the fifty human years are one day and night for the Devas of the Four Great Kings. |
Yāni, bojjhe, mānusakāni paññāsa vassāni, cātumahārājikānaṁ devānaṁ eso eko rattindivo. |
Thirty of those nights make a month. |
Tāya rattiyā tiṁsarattiyo māso. |
Twelve of those months make a year. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
By those years, the lifespan of the Devas of the Four Great Kings is five hundred divine years. |
Tena saṁvaccharena dibbāni pañca vassasatāni cātumahārājikānaṁ devānaṁ āyuppamāṇaṁ. |
It is possible, Bojjhā, that a certain woman or man, having observed the Uposatha endowed with eight factors, upon the breakup of the body, after death, may reappear in companionship with the Devas of the Four Great Kings. |
Ṭhānaṁ kho panetaṁ, bojjhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyya. |
It was with reference to this, Bojjhā, that it was said: |
Idaṁ kho panetaṁ, bojjhe, sandhāya bhāsitaṁ: |
‘Miserable is human sovereignty compared to divine happiness.’ |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāya’. |
Bojjhā, the human hundred years …pe… |
Yaṁ, bojjhe, mānusakaṁ vassasataṁ …pe… |
those, Bojjhā, human two hundred years …pe… |
tāni, bojjhe, mānusakāni dve vassasatāni …pe… |
four hundred years …pe… |
cattāri vassasatāni …pe… |
eight hundred years …pe… |
aṭṭha vassasatāni …pe… |
sixteen hundred years are one day and night for the Devas who control the creations of others. |
soḷasa vassasatāni paranimmitavasavattīnaṁ devānaṁ eso eko rattindivo. |
Thirty of those nights make a month. |
Tāya rattiyā tiṁsarattiyo māso. |
Twelve of those months make a year. |
Tena māsena dvādasamāsiyo saṁvaccharo. |
By those years, the lifespan of the Devas who control the creations of others is sixteen thousand divine years. |
Tena saṁvaccharena dibbāni soḷasa vassasahassāni paranimmitavasavattīnaṁ devānaṁ āyuppamāṇaṁ. |
It is possible, Bojjhā, that a certain woman or man, having observed the Uposatha endowed with eight factors, upon the breakup of the body, after death, may reappear in companionship with the Devas who control the creations of others. |
Ṭhānaṁ kho panetaṁ, bojjhe, vijjati yaṁ idhekacco itthī vā puriso vā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasitvā kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyya. |
It was with reference to this, Bojjhā, that it was said: |
Idaṁ kho panetaṁ, bojjhe, sandhāya bhāsitaṁ: |
‘Miserable is human sovereignty compared to divine happiness.’ |
‘kapaṇaṁ mānusakaṁ rajjaṁ dibbaṁ sukhaṁ upanidhāyā’ti. |
One should not kill living beings, nor take what is not given, |
Pāṇaṁ na haññe na cadinnamādiye, |
Nor speak falsehood, nor be a consumer of intoxicants; |
Musā na bhāse na ca majjapo siyā; |
One should abstain from unchastity, from sexual intercourse, |
Abrahmacariyā virameyya methunā, |
One should not eat at night, eating food at the wrong time. |
Rattiṁ na bhuñjeyya vikālabhojanaṁ. |
One should not wear garlands, nor apply perfumes, |
Mālaṁ na dhāre na ca gandhamācare, |
One should lie down on a mat on the ground; |
Mañce chamāyaṁ va sayetha santhate; |
This indeed is called the Uposatha with eight factors, |
Etañhi aṭṭhaṅgikamāhuposathaṁ, |
Declared by the Buddha, who has gone to the end of suffering. |
Buddhena dukkhantagunā pakāsitaṁ. |
The moon and the sun, both beautiful to behold, |
Cando ca suriyo ca ubho sudassanā, |
Illuminate as they revolve wherever they go; |
Obhāsayaṁ anupariyanti yāvatā; |
They are dispellers of darkness, moving through the sky, |
Tamonudā te pana antalikkhagā, |
Shining in the heavens, illuminating the directions. |
Nabhe pabhāsanti disāvirocanā. |
Whatever wealth exists within this sphere, |
Etasmiṁ yaṁ vijjati antare dhanaṁ, |
Pearls, jewels, and beautiful beryl; |
Muttā maṇi veḷuriyañca bhaddakaṁ; |
Gold, and also that which is called purified gold. |
Siṅgīsuvaṇṇaṁ atha vāpi kañcanaṁ, |
Even a sixteenth part of that is not equal to |
Yaṁ jātarūpaṁ haṭakanti vuccati. |
The Uposatha endowed with eight factors; |
Aṭṭhaṅgupetassa uposathassa, |
Nor is the light of the moon, nor all the hosts of stars. |
Kalampi te nānubhavanti soḷasiṁ; |
Therefore, indeed, both woman and man, being virtuous, |
Candappabhā tāragaṇā ca sabbe. |
Should observe the Uposatha endowed with eight factors; |
Tasmā hi nārī ca naro ca sīlavā, |
Having done deeds of merit which lead to happiness, |
Aṭṭhaṅgupetaṁ upavassuposathaṁ; |
Blameless, they go to the heavenly realm.” |
Puññāni katvāna sukhudrayāni, |
The Fifth. |
Aninditā saggamupenti ṭhānan”ti. |
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Pañcamaṁ. |
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46 - AN8.46 Anuruddhasutta |
46 - AN8.46 Anuruddha Sutta |
Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. |
On one occasion the Blessed One was dwelling at Kosambī, in Ghosita’s Park. |
Tena kho pana samayena āyasmā anuruddho divāvihāraṁ gato hoti paṭisallīno. |
Now on that occasion, the Venerable Anuruddha had gone to dwell in seclusion during the day. |
Atha kho sambahulā manāpakāyikā devatā yenāyasmā anuruddho tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ anuruddhaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā devatā āyasmantaṁ anuruddhaṁ etadavocuṁ: |
Then a number of beautiful devas approached the Venerable Anuruddha. Having approached, they paid homage to the Venerable Anuruddha and stood to one side. Standing to one side, those devas said to the Venerable Anuruddha: |
“mayaṁ, bhante anuruddha, manāpakāyikā nāma devatā tīsu ṭhānesu issariyaṁ kārema vasaṁ vattema. |
“Venerable Anuruddha, we are devas named Manāpakāyikā (Pleasing-bodied), and we exercise power and control in three respects. |
Mayaṁ, bhante anuruddha, yādisakaṁ vaṇṇaṁ ākaṅkhāma tādisakaṁ vaṇṇaṁ ṭhānaso paṭilabhāma; |
Venerable Anuruddha, whatever color we wish for, that color we obtain instantly; |
yādisakaṁ saraṁ ākaṅkhāma tādisakaṁ saraṁ ṭhānaso paṭilabhāma; |
Whatever sound we wish for, that sound we obtain instantly; |
yādisakaṁ sukhaṁ ākaṅkhāma tādisakaṁ sukhaṁ ṭhānaso paṭilabhāma. |
Whatever happiness we wish for, that happiness we obtain instantly. |
Mayaṁ, bhante anuruddha, manāpakāyikā nāma devatā imesu tīsu ṭhānesu issariyaṁ kārema vasaṁ vattemā”ti. |
Venerable Anuruddha, we are devas named Manāpakāyikā, and we exercise power and control in these three respects.” |
Atha kho āyasmato anuruddhassa etadahosi: |
Then this thought occurred to the Venerable Anuruddha: |
“aho vatimā devatā sabbāva nīlā assu nīlavaṇṇā nīlavatthā nīlālaṅkārā”ti. |
“Oh, if only these devas were all blue, of blue color, wearing blue garments, adorned with blue ornaments!” |
Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva nīlā ahesuṁ nīlavaṇṇā nīlavatthā nīlālaṅkārā. |
Then those devas, knowing the thought in the Venerable Anuruddha’s mind, all became blue, of blue color, wearing blue garments, adorned with blue ornaments. |
Atha kho āyasmato anuruddhassa etadahosi: |
Then this thought occurred to the Venerable Anuruddha: |
“aho vatimā devatā sabbāva pītā assu …pe… |
“Oh, if only these devas were all yellow …pe… |
sabbāva lohitakā assu … |
all red … |
sabbāva odātā assu odātavaṇṇā odātavatthā odātālaṅkārā”ti. |
all white, of white color, wearing white garments, adorned with white ornaments!” |
Atha kho tā devatā āyasmato anuruddhassa cittamaññāya sabbāva odātā ahesuṁ odātavaṇṇā odātavatthā odātālaṅkārā. |
Then those devas, knowing the thought in the Venerable Anuruddha’s mind, all became white, of white color, wearing white garments, adorned with white ornaments. |
Atha kho tā devatā ekā ca gāyi ekā ca nacci ekā ca accharaṁ vādesi. |
Then one of those devas sang, one danced, and one played a stringed instrument. |
Seyyathāpi nāma pañcaṅgikassa tūriyassa suvinītassa suppaṭipatāḷitassa kusalehi susamannāhatassa saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca; |
Just as the sound of a five-stringed lute, well-trained and well-strummed by a skilled person, is charming, arousing, desirable, pleasing, and intoxicating; |
evamevaṁ tāsaṁ devatānaṁ alaṅkārānaṁ saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca. |
Even so, the sound of the ornaments of those devas was charming, arousing, desirable, pleasing, and intoxicating. |
Atha kho āyasmā anuruddho indriyāni okkhipi. |
Then the Venerable Anuruddha withdrew his senses. |
Atha kho tā devatā “na khvayyo anuruddho sādiyatī”ti tatthevantaradhāyiṁsu. |
Then those devas thought, “The venerable Anuruddha does not approve,” and they vanished right there. |
Atha kho āyasmā anuruddho sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā anuruddho bhagavantaṁ etadavoca: |
Then the Venerable Anuruddha, having risen from seclusion in the evening, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the Venerable Anuruddha said to the Blessed One: |
“Idhāhaṁ, bhante, divāvihāraṁ gato homi paṭisallīno. |
“Venerable sir, here I had gone to dwell in seclusion during the day. |
Atha kho, bhante, sambahulā manāpakāyikā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, bhante, tā devatā maṁ etadavocuṁ: |
Then, venerable sir, a number of beautiful devas approached me. Having approached, they paid homage to me and stood to one side. Standing to one side, those devas said to me: |
‘mayaṁ, bhante anuruddha, manāpakāyikā nāma devatā tīsu ṭhānesu issariyaṁ kārema vasaṁ vattema. |
‘Venerable Anuruddha, we are devas named Manāpakāyikā (Pleasing-bodied), and we exercise power and control in three respects. |
Mayaṁ, bhante anuruddha, yādisakaṁ vaṇṇaṁ ākaṅkhāma tādisakaṁ vaṇṇaṁ ṭhānaso paṭilabhāma; |
Venerable Anuruddha, whatever color we wish for, that color we obtain instantly; |
yādisakaṁ saraṁ ākaṅkhāma tādisakaṁ saraṁ ṭhānaso paṭilabhāma; |
Whatever sound we wish for, that sound we obtain instantly; |
yādisakaṁ sukhaṁ ākaṅkhāma tādisakaṁ sukhaṁ ṭhānaso paṭilabhāma. |
Whatever happiness we wish for, that happiness we obtain instantly. |
Mayaṁ, bhante anuruddha, manāpakāyikā nāma devatā imesu tīsu ṭhānesu issariyaṁ kārema vasaṁ vattemā’ti. |
Venerable Anuruddha, we are devas named Manāpakāyikā, and we exercise power and control in these three respects.’ |
Tassa mayhaṁ, bhante, etadahosi: |
Then this thought occurred to me, venerable sir: |
‘aho vatimā devatā sabbāva nīlā assu nīlavaṇṇā nīlavatthā nīlālaṅkārā’ti. |
‘Oh, if only these devas were all blue, of blue color, wearing blue garments, adorned with blue ornaments!’ |
Atha kho, bhante, tā devatā mama cittamaññāya sabbāva nīlā ahesuṁ nīlavaṇṇā nīlavatthā nīlālaṅkārā. |
Then, venerable sir, those devas, knowing my thought, all became blue, of blue color, wearing blue garments, adorned with blue ornaments. |
Tassa mayhaṁ, bhante, etadahosi: |
Then this thought occurred to me, venerable sir: |
‘aho vatimā devatā sabbāva pītā assu …pe… |
‘Oh, if only these devas were all yellow …pe… |
sabbāva lohitakā assu …pe… |
all red …pe… |
sabbāva odātā assu odātavaṇṇā odātavatthā odātālaṅkārā’ti. |
all white, of white color, wearing white garments, adorned with white ornaments!’ |
Atha kho, bhante, tā devatā mama cittamaññāya sabbāva odātā ahesuṁ odātavaṇṇā odātavatthā odātālaṅkārā. |
Then, venerable sir, those devas, knowing my thought, all became white, of white color, wearing white garments, adorned with white ornaments. |
Atha kho, bhante, tā devatā ekā ca gāyi ekā ca nacci ekā ca accharaṁ vādesi. |
Then, venerable sir, one of those devas sang, one danced, and one played a stringed instrument. |
Seyyathāpi nāma pañcaṅgikassa tūriyassa suvinītassa suppaṭipatāḷitassa kusalehi susamannāhatassa saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca; |
Just as the sound of a five-stringed lute, well-trained and well-strummed by a skilled person, is charming, arousing, desirable, pleasing, and intoxicating; |
evamevaṁ tāsaṁ devatānaṁ alaṅkārānaṁ saddo hoti vaggu ca rajanīyo ca kamanīyo ca pemanīyo ca madanīyo ca. |
Even so, the sound of the ornaments of those devas was charming, arousing, desirable, pleasing, and intoxicating. |
Atha khvāhaṁ, bhante, indriyāni okkhipi. |
Then, venerable sir, I withdrew my senses. |
Atha kho, bhante, tā devatā ‘na khvayyo anuruddho sādiyatī’ti tatthevantaradhāyiṁsu. |
Then, venerable sir, those devas thought, ‘The venerable Anuruddha does not approve,’ and they vanished right there. |
Katihi nu kho, bhante, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjatī”ti? |
Venerable sir, by how many qualities is a woman endowed, that upon the breakup of the body, after death, she reappears in companionship with the Manāpakāyikā devas?” |
“Aṭṭhahi kho, anuruddha, dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjati. |
“Anuruddha, a woman endowed with eight qualities, upon the breakup of the body, after death, reappears in companionship with the Manāpakāyikā devas. |
Katamehi aṭṭhahi? |
Which eight? |
Idha, anuruddha, mātugāmo yassa mātāpitaro bhattuno denti atthakāmā hitesino anukampakā anukampaṁ upādāya tassa hoti pubbuṭṭhāyinī pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī. |
Here, Anuruddha, a woman, whose parents give her to a husband, being desirous of his welfare, sympathetic, compassionate, out of compassion for him, becomes one who rises before him, goes to bed after him, is obedient to what should be done, acts pleasingly, and speaks kindly. |
Ye te bhattu garuno honti— |
Those who are respected by her husband— |
mātāti vā pitāti vā samaṇabrāhmaṇāti vā— |
whether mother or father, ascetics or brahmins— |
te sakkaroti, garuṁ karoti, māneti, pūjeti, abbhāgate ca āsanodakena paṭipūjeti. |
she honors, respects, esteems, and reveres them, and she provides them with seats and water when they arrive. |
Ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṁsāya samannāgatā alaṁ kātuṁ alaṁ saṁvidhātuṁ. |
Whatever domestic duties of her husband—whether relating to wool or cotton—therein she is diligent, not lazy, endowed with a proper sense of means and methods, able to do and able to arrange. |
Yo so bhattu abbhantaro antojano—dāsāti vā pessāti vā kammakarāti vā— |
Whatever domestic servants of her husband—whether slaves, or laborers, or workers— |
tesaṁ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṁ jānāti khādanīyaṁ bhojanīyañcassa paccaṁsena saṁvibhajati. |
she knows what has been done and what has not been done, she knows the strength and weakness of the sick, and she distributes food, both solid and soft, to them according to their shares. |
Yaṁ bhattu āharati dhanaṁ vā dhaññaṁ vā jātarūpaṁ vā taṁ ārakkhena guttiyā sampādeti, tattha ca hoti adhuttī athenī asoṇḍī avināsikā. |
Whatever wealth her husband brings home—whether money or grain or silver or gold—she protects it with safeguarding and care, and is not a cheat, not a thief, not a drunkard, not a squanderer. |
Upāsikā kho pana hoti buddhaṁ saraṇaṁ gatā dhammaṁ saraṇaṁ gatā saṅghaṁ saraṇaṁ gatā. |
She is a lay follower who has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha. |
Sīlavatī kho pana hoti— |
She is virtuous— |
pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā. |
abstaining from the taking of life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from false speech, abstaining from fermented and distilled liquors which are the basis of heedlessness. |
Cāgavatī kho pana hoti. |
She is generous. |
Vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṁvibhāgaratā. |
She dwells at home with a mind free from the stain of stinginess, open-handed, pure-handed, delighting in relinquishment, responsive to requests, delighting in sharing gifts. |
Imehi kho, anuruddha, aṭṭhahi dhammehi samannāgato mātugāmo kāyassa bhedā paraṁ maraṇā manāpakāyikānaṁ devānaṁ sahabyataṁ upapajjatīti. |
Anuruddha, a woman endowed with these eight qualities, upon the breakup of the body, after death, reappears in companionship with the Manāpakāyikā devas. |
Yo naṁ bharati sabbadā, |
The one who always supports her, |
niccaṁ ātāpi ussuko; |
Always zealous and diligent; |
Taṁ sabbakāmadaṁ posaṁ, |
That supporter, who fulfills all wishes, |
bhattāraṁ nātimaññati. |
Her husband, she does not despise. |
Na cāpi sotthi bhattāraṁ, |
Nor does she anger her husband, |
issāvādena rosaye; |
With jealous words; |
Bhattu ca garuno sabbe, |
And all her husband’s respected ones, |
paṭipūjeti paṇḍitā. |
She honors them, being wise. |
Uṭṭhāhikā analasā, |
Industrious, not lazy, |
saṅgahitaparijjanā; |
Having gathered her retinue; |
Bhattu manāpaṁ carati, |
She acts pleasingly to her husband, |
sambhataṁ anurakkhati. |
And protects what has been stored up. |
Yā evaṁ vattati nārī, |
Such a woman behaves, |
bhattu chandavasānugā; |
Following her husband’s will; |
Manāpā nāma te devā, |
Those devas are called Manāpā, |
yattha sā upapajjatī”ti. |
Where she reappears.” |
Chaṭṭhaṁ. |
The Sixth. |
49 - AN8.49 Paṭhamaidhalokikasutta |
49 - AN8.49 The First This-Worldly Sutta |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. |
On one occasion the Blessed One was dwelling at Sāvatthī, in Migāra’s Mother’s Palace in the Eastern Park. |
Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami …pe…. |
Then Visākhā, Migāra’s mother, approached the Blessed One …pe…. |
Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā etadavoca: |
The Blessed One said to Visākhā, Migāra’s mother, as she was sitting to one side: |
“Catūhi kho, visākhe, dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṁsa loko āraddho hoti. |
“Visākhā, a woman endowed with four qualities is practicing for victory in this world; this world is secured. |
Katamehi catūhi? |
Which four? |
Idha, visākhe, mātugāmo susaṁvihitakammanto hoti, saṅgahitaparijano, bhattu manāpaṁ carati, sambhataṁ anurakkhati. |
Here, Visākhā, a woman is skilled in her household duties, she manages her domestic circle well, she acts pleasingly to her husband, and she guards what has been stored up. |
Kathañca, visākhe, mātugāmo susaṁvihitakammanto hoti? |
And how, Visākhā, is a woman skilled in her household duties? |
Idha, visākhe, mātugāmo ye te bhattu abbhantarā kammantā—uṇṇāti vā kappāsāti vā—tattha dakkhā hoti analasā tatrupāyāya vīmaṁsāya samannāgatā alaṁ kātuṁ alaṁ saṁvidhātuṁ. |
Here, Visākhā, whatever domestic duties of her husband—whether relating to wool or cotton—therein she is diligent, not lazy, endowed with a proper sense of means and methods, able to do and able to arrange. |
Evaṁ kho, visākhe, mātugāmo susaṁvihitakammanto hoti. |
That, Visākhā, is how a woman is skilled in her household duties. |
Kathañca, visākhe, mātugāmo saṅgahitaparijano hoti? |
And how, Visākhā, does a woman manage her domestic circle well? |
Idha, visākhe, mātugāmo yo so bhattu abbhantaro antojano—dāsāti vā pessāti vā kammakarāti vā— |
Here, Visākhā, whatever domestic servants of her husband—whether slaves, or laborers, or workers— |
tesaṁ katañca katato jānāti akatañca akatato jānāti, gilānakānañca balābalaṁ jānāti khādanīyaṁ bhojanīyañcassa paccaṁsena saṁvibhajati. |
she knows what has been done and what has not been done, she knows the strength and weakness of the sick, and she distributes food, both solid and soft, to them according to their shares. |
Evaṁ kho, visākhe, mātugāmo saṅgahitaparijano hoti. |
That, Visākhā, is how a woman manages her domestic circle well. |
Kathañca, visākhe, mātugāmo bhattu manāpaṁ carati? |
And how, Visākhā, does a woman act pleasingly to her husband? |
Idha, visākhe, mātugāmo yaṁ bhattu amanāpasaṅkhātaṁ taṁ jīvitahetupi na ajjhācarati. |
Here, Visākhā, a woman, whatever her husband dislikes, she does not do even for the sake of her life. |
Evaṁ kho, visākhe, mātugāmo bhattu manāpaṁ carati. |
That, Visākhā, is how a woman acts pleasingly to her husband. |
Kathañca, visākhe, mātugāmo sambhataṁ anurakkhati? |
And how, Visākhā, does a woman guard what has been stored up? |
Idha, visākhe, mātugāmo yaṁ bhattā āharati dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā taṁ ārakkhena guttiyā sampādeti, tattha ca hoti adhuttī athenī asoṇḍī avināsikā. |
Here, Visākhā, whatever wealth her husband brings home—whether money or grain or silver or gold—she protects it with safeguarding and care, and is not a cheat, not a thief, not a drunkard, not a squanderer. |
Evaṁ kho, visākhe, mātugāmo sambhataṁ anurakkhati. |
That, Visākhā, is how a woman guards what has been stored up. |
Imehi kho, visākhe, catūhi dhammehi samannāgato mātugāmo idhalokavijayāya paṭipanno hoti, ayaṁsa loko āraddho hoti. |
Visākhā, a woman endowed with these four qualities is practicing for victory in this world; this world is secured. |
Catūhi kho, visākhe, dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hoti. |
Visākhā, a woman endowed with four qualities is practicing for victory in the next world; the next world is secured. |
Katamehi catūhi? |
Which four? |
Idha, visākhe, mātugāmo saddhāsampanno hoti, sīlasampanno hoti, cāgasampanno hoti, paññāsampanno hoti. |
Here, Visākhā, a woman is endowed with faith, endowed with virtue, endowed with generosity, endowed with wisdom. |
Kathañca, visākhe, mātugāmo saddhāsampanno hoti? |
And how, Visākhā, is a woman endowed with faith? |
Idha, visākhe, mātugāmo saddho hoti, saddahati tathāgatassa bodhiṁ: |
Here, Visākhā, a woman is faithful; she has faith in the Tathāgata’s Awakening: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘Indeed, the Blessed One is Arahant, Perfectly Awakened, endowed with knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Awakened One, the Blessed One.’ |
Evaṁ kho, visākhe, mātugāmo saddhāsampanno hoti. |
That, Visākhā, is how a woman is endowed with faith. |
Kathañca, visākhe, mātugāmo sīlasampanno hoti? |
And how, Visākhā, is a woman endowed with virtue? |
Idha, visākhe, mātugāmo pāṇātipātā paṭivirato hoti …pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. |
Here, Visākhā, a woman abstains from the taking of life …pe… abstains from fermented and distilled liquors which are the basis of heedlessness. |
Evaṁ kho, visākhe, mātugāmo sīlasampanno hoti. |
That, Visākhā, is how a woman is endowed with virtue. |
Kathañca, visākhe, mātugāmo cāgasampanno hoti? |
And how, Visākhā, is a woman endowed with generosity? |
Idha, visākhe, mātugāmo vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgā payatapāṇinī vossaggaratā yācayogā dānasaṁvibhāgaratā. |
Here, Visākhā, a woman dwells at home with a mind free from the stain of stinginess, open-handed, pure-handed, delighting in relinquishment, responsive to requests, delighting in sharing gifts. |
Evaṁ kho, visākhe, mātugāmo cāgasampanno hoti. |
That, Visākhā, is how a woman is endowed with generosity. |
Kathañca, visākhe, mātugāmo paññāsampanno hoti? |
And how, Visākhā, is a woman endowed with wisdom? |
Idha, visākhe, mātugāmo paññavā hoti …pe… |
Here, Visākhā, a woman is wise …pe… |
evaṁ kho, visākhe, mātugāmo paññāsampanno hoti. |
That, Visākhā, is how a woman is endowed with wisdom. |
Imehi kho, visākhe, catūhi dhammehi samannāgato mātugāmo paralokavijayāya paṭipanno hoti, paraloko āraddho hotīti. |
Visākhā, a woman endowed with these four qualities is practicing for victory in the next world; the next world is secured. |
Susaṁvihitakammantā, |
Skilled in household duties, |
saṅgahitaparijjanā; |
Having gathered her retinue; |
Bhattu manāpaṁ carati, |
She acts pleasingly to her husband, |
sambhataṁ anurakkhati. |
And protects what has been stored up. |
Saddhā sīlena sampannā, |
Endowed with faith and virtue, |
vadaññū vītamaccharā; |
Generous and free from stinginess; |
Niccaṁ maggaṁ visodheti, |
She always purifies the path, |
sotthānaṁ samparāyikaṁ. |
Leading to welfare in the next world. |
Iccete aṭṭha dhammā ca, |
Thus, these eight qualities, |
yassā vijjanti nāriyā; |
In whatever woman they are found; |
Tampi sīlavatiṁ āhu, |
That one is called virtuous, |
dhammaṭṭhaṁ saccavādiniṁ. |
Righteous, and truthful. |
Soḷasākārasampannā, |
Accomplished in sixteen aspects, |
Aṭṭhaṅgasusamāgatā; |
Well-endowed with eight factors; |
Tādisī sīlavatī upāsikā, |
Such a virtuous lay follower, |
Upapajjati devalokaṁ manāpan”ti. |
Reappears in the pleasing world of devas.” |
Navamaṁ. |
The Ninth. |
51 - AN8.51 Gotamīsutta |
51 - AN8.51 Gotamī Sutta |
Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. |
On one occasion the Blessed One was dwelling among the Sakyans, in Kapilavatthu, in the Nigrodha Park. |
Atha kho mahāpajāpatī gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpatī gotamī bhagavantaṁ etadavoca: |
Then Mahāpajāpatī Gotamī approached the Blessed One. Having approached, she paid homage to the Blessed One and stood to one side. Standing to one side, Mahāpajāpatī Gotamī said to the Blessed One: |
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. |
“Venerable sir, it would be good if women could obtain the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata.” |
“Alaṁ, gotami. |
“Enough, Gotamī! |
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti. |
Do not find it pleasing for women to obtain the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata.” |
Dutiyampi kho mahāpajāpatī gotamī bhagavantaṁ etadavoca: |
A second time Mahāpajāpatī Gotamī said to the Blessed One: |
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. |
“Venerable sir, it would be good if women could obtain the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata.” |
“Alaṁ, gotami. |
“Enough, Gotamī! |
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti. |
Do not find it pleasing for women to obtain the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata.” |
Tatiyampi kho mahāpajāpatī gotamī bhagavantaṁ etadavoca: |
A third time Mahāpajāpatī Gotamī said to the Blessed One: |
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. |
“Venerable sir, it would be good if women could obtain the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata.” |
“Alaṁ, gotami. |
“Enough, Gotamī! |
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti. |
Do not find it pleasing for women to obtain the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata.” |
Atha kho mahāpajāpatī gotamī “na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti dukkhī dummanā assumukhī rudamānā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then Mahāpajāpatī Gotamī, thinking “The Blessed One does not permit women to obtain the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata,” sad, dejected, with tears in her eyes, weeping, paid homage to the Blessed One, circumambulated him, and departed. |
Atha kho bhagavā kapilavatthusmiṁ yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. |
Then the Blessed One, having dwelled at Kapilavatthu for as long as he wished, set out on a wandering tour towards Vesālī. |
Anupubbena cārikaṁ caramāno yena vesālī tadavasari. |
Wandering gradually, he arrived at Vesālī. |
Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
There the Blessed One was dwelling at Vesālī, in the Gabled Hall in the Great Wood. |
Atha kho mahāpajāpatī gotamī kese chedāpetvā kāsāyāni vatthāni acchādetvā sambahulāhi sākiyānīhi saddhiṁ yena vesālī tena pakkāmi. |
Then Mahāpajāpatī Gotamī had her hair cut off, put on saffron robes, and together with many Sakyan women, set out towards Vesālī. |
Anupubbena yena vesālī mahāvanaṁ kūṭāgārasālā tenupasaṅkami. |
Gradually, she arrived at Vesālī, at the Gabled Hall in the Great Wood. |
Atha kho mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake aṭṭhāsi. |
Then Mahāpajāpatī Gotamī, with swollen feet, with her body covered in dust, sad, dejected, with tears in her eyes, weeping, stood outside the gatehouse. |
Addasā kho āyasmā ānando mahāpajāpatiṁ gotamiṁ sūnehi pādehi rajokiṇṇena gattena dukkhiṁ dummanaṁ assumukhiṁ rudamānaṁ bahidvārakoṭṭhake ṭhitaṁ. |
The Venerable Ānanda saw Mahāpajāpatī Gotamī standing outside the gatehouse, with swollen feet, with her body covered in dust, sad, dejected, with tears in her eyes, weeping. |
Disvāna mahāpajāpatiṁ gotamiṁ etadavoca: |
Having seen Mahāpajāpatī Gotamī, he said to her: |
“kiṁ nu tvaṁ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā”ti? |
“Why, Gotamī, are you standing outside the gatehouse, with swollen feet, with your body covered in dust, sad, dejected, with tears in your eyes, weeping?” |
“Tathā hi pana, bhante ānanda, na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. |
“Because, Venerable Ānanda, the Blessed One does not permit women to obtain the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata.” |
“Tena hi tvaṁ, gotami, muhuttaṁ idheva tāva hohi, yāvāhaṁ bhagavantaṁ yācāmi mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. |
“Then, Gotamī, wait here for a moment, while I ask the Blessed One to permit women to obtain the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata.” |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Then the Venerable Ānanda approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the Venerable Ānanda said to the Blessed One: |
“esā, bhante, mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā: |
“Venerable sir, Mahāpajāpatī Gotamī is standing outside the gatehouse, with swollen feet, with her body covered in dust, sad, dejected, with tears in her eyes, weeping, thinking: |
‘na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan’ti. |
‘The Blessed One does not permit women to obtain the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata.’ |
Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. |
Venerable sir, it would be good if women could obtain the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata.” |
“Alaṁ, ānanda. |
“Enough, Ānanda! |
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti. |
Do not find it pleasing for women to obtain the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata.” |
Dutiyampi kho …pe… |
A second time …pe… |
tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca: |
a third time the Venerable Ānanda said to the Blessed One: |
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. |
“Venerable sir, it would be good if women could obtain the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata.” |
“Alaṁ, ānanda. |
“Enough, Ānanda! |
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjā”ti. |
Do not find it pleasing for women to obtain the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata.” |
Atha kho āyasmato ānandassa etadahosi: |
Then this thought occurred to the Venerable Ānanda: |
“na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjaṁ. |
“The Blessed One does not permit women to obtain the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata. |
Yannūnāhaṁ aññenapi pariyāyena bhagavantaṁ yāceyyaṁ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. |
What if I were to ask the Blessed One in another way to permit women to obtain the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata?” |
Atha kho āyasmā ānando bhagavantaṁ etadavoca: |
Then the Venerable Ānanda said to the Blessed One: |
“bhabbo nu kho, bhante, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalaṁ vā sakadāgāmiphalaṁ vā anāgāmiphalaṁ vā arahattaphalaṁ vā sacchikātun”ti? |
“Venerable sir, are women capable, having gone forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata, of realizing the fruit of stream-entry, or the fruit of once-returning, or the fruit of non-returning, or the fruit of Arahantship?” |
“Bhabbo, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātun”ti. |
“Ānanda, women are capable, having gone forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata, of realizing the fruit of stream-entry, and the fruit of once-returning, and the fruit of non-returning, and the fruit of Arahantship.” |
“Sace, bhante, bhabbo mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajitvā sotāpattiphalampi …pe… arahattaphalampi sacchikātuṁ; |
“If, venerable sir, women are capable, having gone forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata, of realizing the fruit of stream-entry …pe… and the fruit of Arahantship; |
bahukārā, bhante, mahāpajāpatī gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā; |
Venerable sir, Mahāpajāpatī Gotamī was of great help to the Blessed One, being his aunt, foster-mother, nurse, and giver of milk; |
bhagavantaṁ janettiyā kālaṅkatāya thaññaṁ pāyesi. |
When the Blessed One’s mother died, she nursed him with her own milk. |
Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjan”ti. |
Venerable sir, it would be good if women could obtain the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata.” |
“Sace, ānanda, mahāpajāpatī gotamī aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā— |
“Ānanda, if Mahāpajāpatī Gotamī accepts the eight Garudhammas (heavy rules), let that be her full ordination. |
Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ kattabbaṁ. |
A bhikkhunī, even if ordained for a hundred years, must pay homage, rise up for, salute with joined hands, and perform proper duties towards a bhikkhu, even if ordained on that very day. |
Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo. |
This rule is to be honored, revered, esteemed, and worshipped, and not to be transgressed throughout life. |
Na bhikkhuniyā abhikkhuke āvāse vassaṁ upagantabbaṁ. |
A bhikkhunī must not spend the Rains residence in a dwelling where there is no bhikkhu. |
Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo. |
This rule is to be honored, revered, esteemed, and worshipped, and not to be transgressed throughout life. |
Anvaḍḍhamāsaṁ bhikkhuniyā bhikkhusaṅghato dve dhammā paccāsīsitabbā— |
Every half month, a bhikkhunī must expect two things from the Saṅgha of bhikkhus— |
uposathapucchakañca, ovādūpasaṅkamanañca. |
the asking of the Uposatha date, and the going for exhortation. |
Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo. |
This rule is to be honored, revered, esteemed, and worshipped, and not to be transgressed throughout life. |
Vassaṁvuṭṭhāya bhikkhuniyā ubhatosaṅghe tīhi ṭhānehi pavāretabbaṁ— |
At the end of the Rains residence, a bhikkhunī must invite criticism from both Saṅghas in three respects— |
diṭṭhena vā sutena vā parisaṅkāya vā. |
in what was seen, or heard, or suspected. |
Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo. |
This rule is to be honored, revered, esteemed, and worshipped, and not to be transgressed throughout life. |
Garudhammaṁ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṁ caritabbaṁ. |
A bhikkhunī who has committed a serious offense must undergo a half-month’s probation in both Saṅghas. |
Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo. |
This rule is to be honored, revered, esteemed, and worshipped, and not to be transgressed throughout life. |
Dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṅghe upasampadā pariyesitabbā. |
A probationer, having trained for two years in the six dhammas, must seek ordination in both Saṅghas. |
Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo. |
This rule is to be honored, revered, esteemed, and worshipped, and not to be transgressed throughout life. |
Na kenaci pariyāyena bhikkhuniyā bhikkhu akkositabbo paribhāsitabbo. |
By no means is a bhikkhunī to abuse or revile a bhikkhu. |
Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo. |
This rule is to be honored, revered, esteemed, and worshipped, and not to be transgressed throughout life. |
Ajjatagge ovaṭo bhikkhunīnaṁ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṁ bhikkhunīsu vacanapatho. |
From today onwards, the speech of bhikkhunīs towards bhikkhus is restricted, but the speech of bhikkhus towards bhikkhunīs is not restricted. |
Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo. |
This rule is to be honored, revered, esteemed, and worshipped, and not to be transgressed throughout life. |
Sace, ānanda, mahāpajāpatī gotamī ime aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā”ti. |
Ānanda, if Mahāpajāpatī Gotamī accepts these eight Garudhammas, let that be her full ordination.” |
Atha kho āyasmā ānando bhagavato santike ime aṭṭha garudhamme uggahetvā yena mahāpajāpatī gotamī tenupasaṅkami; upasaṅkamitvā mahāpajāpatiṁ gotamiṁ etadavoca: |
Then the Venerable Ānanda, having learned these eight Garudhammas from the Blessed One, approached Mahāpajāpatī Gotamī. Having approached, he said to Mahāpajāpatī Gotamī: |
“Sace kho tvaṁ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā— |
“Gotamī, if you accept the eight Garudhammas, that will be your full ordination— |
Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ kattabbaṁ. |
A bhikkhunī, even if ordained for a hundred years, must pay homage, rise up for, salute with joined hands, and perform proper duties towards a bhikkhu, even if ordained on that very day. |
Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo …pe…. |
This rule is to be honored, revered, esteemed, and worshipped, and not to be transgressed throughout life …pe…. |
Ajjatagge ovaṭo bhikkhunīnaṁ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṁ bhikkhunīsu vacanapatho. |
From today onwards, the speech of bhikkhunīs towards bhikkhus is restricted, but the speech of bhikkhus towards bhikkhunīs is not restricted. |
Ayampi dhammo sakkatvā garuṁ katvā mānetvā pūjetvā yāvajīvaṁ anatikkamanīyo. |
This rule is to be honored, revered, esteemed, and worshipped, and not to be transgressed throughout life. |
Sace kho tvaṁ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā”ti. |
Gotamī, if you accept these eight Garudhammas, that will be your full ordination.” |
“Seyyathāpi, bhante ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto uppalamālaṁ vā vassikamālaṁ vā adhimuttakamālaṁ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṁ patiṭṭhāpeyya; |
“Venerable Ānanda, just as a young woman or man, youthful and fond of adornment, having washed their head, would receive a garland of blue water lilies, or a garland of jasmine, or a garland of wild jasmine, and accept it with both hands and place it on their head; |
evamevaṁ kho ahaṁ, bhante ānanda, ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṁ anatikkamanīye”ti. |
Even so, Venerable Ānanda, do I accept these eight Garudhammas, not to be transgressed throughout life.” |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Then the Venerable Ānanda approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the Venerable Ānanda said to the Blessed One: |
“paṭiggahitā, bhante, mahāpajāpatiyā gotamiyā aṭṭha garudhammā yāvajīvaṁ anatikkamanīyā”ti. |
“Venerable sir, Mahāpajāpatī Gotamī has accepted the eight Garudhammas, not to be transgressed throughout life.” |
“Sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajjaṁ, ciraṭṭhitikaṁ, ānanda, brahmacariyaṁ abhavissa, vassasahassameva saddhammo tiṭṭheyya. |
“Ānanda, if women had not obtained the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata, the holy life would have lasted long, the true Dhamma would have remained for a thousand years. |
Yato ca kho, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṁ pabbajito, na dāni, ānanda, brahmacariyaṁ ciraṭṭhitikaṁ bhavissati. |
But since, Ānanda, women have obtained the going forth from the home life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata, now, Ānanda, the holy life will not last long. |
Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati. |
Now, Ānanda, the true Dhamma will remain for five hundred years. |
Seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni appapurisakāni, tāni suppadhaṁsiyāni honti corehi kumbhatthenakehi; |
Just as, Ānanda, any families that have many women and few men are easily plundered by thieves and burglars; |
evamevaṁ kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti. |
Even so, Ānanda, in whatever Dhamma and discipline women obtain the going forth from the home life into homelessness, that holy life does not last long. |
Seyyathāpi, ānanda, sampanne sālikkhette setaṭṭhikā nāma rogajāti nipatati, evaṁ taṁ sālikkhettaṁ na ciraṭṭhitikaṁ hoti; |
Just as, Ānanda, a blight called white rust falls upon a flourishing rice field, and thus that rice field does not last long; |
evamevaṁ kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti. |
Even so, Ānanda, in whatever Dhamma and discipline women obtain the going forth from the home life into homelessness, that holy life does not last long. |
Seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā nāma rogajāti nipatati, evaṁ taṁ ucchukkhettaṁ na ciraṭṭhitikaṁ hoti; |
Just as, Ānanda, a blight called red rust falls upon a flourishing sugarcane field, and thus that sugarcane field does not last long; |
evamevaṁ kho, ānanda, yasmiṁ dhammavinaye labhati mātugāmo agārasmā anagāriyaṁ pabbajjaṁ, na taṁ brahmacariyaṁ ciraṭṭhitikaṁ hoti. |
Even so, Ānanda, in whatever Dhamma and discipline women obtain the going forth from the home life into homelessness, that holy life does not last long. |
Seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva āḷiṁ bandheyya yāvadeva udakassa anatikkamanāya; |
Just as, Ānanda, a man might build a strong embankment for a great reservoir in advance, so that the water would not overflow; |
evamevaṁ kho, ānanda, mayā paṭikacceva bhikkhunīnaṁ aṭṭha garudhammā paññattā yāvajīvaṁ anatikkamanīyā”ti. |
Even so, Ānanda, have I prescribed these eight Garudhammas for bhikkhunīs in advance, not to be transgressed throughout life.” |
Paṭhamaṁ. |
The First. |
54 - AN8.54 Dīghajāṇusutta |
54 - AN8.54 Dīghajāṇu Sutta |
Ekaṁ samayaṁ bhagavā koliyesu viharati kakkarapattaṁ nāma koliyānaṁ nigamo. |
On one occasion the Blessed One was dwelling among the Koliyans, at a Koliyan town named Kakkarapatta. |
Atha kho dīghajāṇu koliyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dīghajāṇu koliyaputto bhagavantaṁ etadavoca: |
Then Dīghajāṇu, a Koliyan, approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, Dīghajāṇu, the Koliyan, said to the Blessed One: |
“mayaṁ, bhante, gihī kāmabhogino puttasambādhasayanaṁ ajjhāvasāma, kāsikacandanaṁ paccanubhoma, mālāgandhavilepanaṁ dhārayāma, jātarūparajataṁ sādayāma. |
“Venerable sir, we are householders, enjoying sensual pleasures, dwelling in a crowded home with children, using Kāsi sandalwood, wearing garlands, perfumes, and unguents, accepting gold and silver. |
Tesaṁ no, bhante, bhagavā amhākaṁ tathā dhammaṁ desetu ye amhākaṁ assu dhammā diṭṭhadhammahitāya diṭṭhadhammasukhāya, samparāyahitāya samparāyasukhāyā”ti. |
Venerable sir, may the Blessed One teach us the Dhamma in such a way that it will be for our welfare and happiness in this present life, and for our welfare and happiness in the future life.” |
“Cattārome, byagghapajja, dhammā kulaputtassa diṭṭhadhammahitāya saṁvattanti diṭṭhadhammasukhāya. |
“Vyagghapajja, there are four dhammas that lead to the welfare and happiness of a clan son in this present life. |
Katame cattāro? |
Which four? |
Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā. |
Accomplishment in diligence, accomplishment in protection, good friendship, and balanced livelihood. |
Katamā ca, byagghapajja, uṭṭhānasampadā? |
And what, Vyagghapajja, is accomplishment in diligence? |
Idha, byagghapajja, kulaputto yena kammaṭṭhānena jīvikaṁ kappeti— |
Here, Vyagghapajja, a clan son earns his living by whatever occupation— |
yadi kasiyā, yadi vaṇijjāya, yadi gorakkhena, yadi issattena, yadi rājaporisena, yadi sippaññatarena— |
whether by farming, or by trade, or by cattle-keeping, or by archery, or by serving the king, or by any other craft— |
tattha dakkho hoti analaso, tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ. |
therein he is diligent, not lazy, endowed with a proper sense of means and methods, able to do and able to arrange. |
Ayaṁ vuccati, byagghapajja, uṭṭhānasampadā. |
This, Vyagghapajja, is called accomplishment in diligence. |
Katamā ca, byagghapajja, ārakkhasampadā? |
And what, Vyagghapajja, is accomplishment in protection? |
Idha, byagghapajja, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā, sedāvakkhittā, dhammikā dhammaladdhā. |
Here, Vyagghapajja, a clan son has wealth acquired by diligent striving, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained. |
Te ārakkhena guttiyā sampādeti: |
He protects it with safeguarding and care, thinking: |
‘kinti me ime bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi ḍaheyya, na udakaṁ vaheyya, na appiyā dāyādā hareyyun’ti. |
‘How can kings not confiscate this wealth of mine, or thieves not steal it, or fire not burn it, or floods not carry it away, or unpleasant heirs not seize it?’ |
Ayaṁ vuccati, byagghapajja, ārakkhasampadā. |
This, Vyagghapajja, is called accomplishment in protection. |
Katamā ca, byagghapajja, kalyāṇamittatā? |
And what, Vyagghapajja, is good friendship? |
Idha, byagghapajja, kulaputto yasmiṁ gāme vā nigame vā paṭivasati, tattha ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati. |
Here, Vyagghapajja, in whatever village or town a clan son dwells, there he associates with those householders or householders’ sons, whether young or old, who are virtuous, endowed with faith, endowed with virtue, endowed with generosity, endowed with wisdom—he sits down with them, converses with them, engages in discussion with them; and he emulates the faith of those who are endowed with faith, he emulates the virtue of those who are endowed with virtue, he emulates the generosity of those who are endowed with generosity, he emulates the wisdom of those who are endowed with wisdom. |
Ayaṁ vuccati, byagghapajja, kalyāṇamittatā. |
This, Vyagghapajja, is called good friendship. |
Katamā ca, byagghapajja, samajīvitā? |
And what, Vyagghapajja, is balanced livelihood? |
Idha, byagghapajja, kulaputto āyañca bhogānaṁ viditvā, vayañca bhogānaṁ viditvā, samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti. |
Here, Vyagghapajja, a clan son, knowing his income and his expenses, leads a balanced life, neither extravagant nor miserly, thinking: ‘Thus my income will cover my expenses, and my expenses will not exceed my income.’ |
Seyyathāpi, byagghapajja, tulādhāro vā tulādhārantevāsī vā tulaṁ paggahetvā jānāti: ‘ettakena vā onataṁ, ettakena vā unnatan’ti; |
Just as, Vyagghapajja, a balance-holder or his apprentice, holding up the balance, knows: ‘It has dipped by so much, or it has risen by so much’; |
evamevaṁ kho, byagghapajja, kulaputto āyañca bhogānaṁ viditvā, vayañca bhogānaṁ viditvā, samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti. |
Even so, Vyagghapajja, a clan son, knowing his income and his expenses, leads a balanced life, neither extravagant nor miserly, thinking: ‘Thus my income will cover my expenses, and my expenses will not exceed my income.’ |
Sacāyaṁ, byagghapajja, kulaputto appāyo samāno uḷāraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘udumbarakhādīvāyaṁ kulaputto bhoge khādatī’ti. |
If, Vyagghapajja, this clan son, having little income, leads an extravagant life, then those who speak will say of him: ‘This clan son consumes his wealth like one who eats a fig tree fruit.’ |
Sace panāyaṁ, byagghapajja, kulaputto mahāyo samāno kasiraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṁvāyaṁ kulaputto marissatī’ti. |
But if, Vyagghapajja, this clan son, having much income, leads a miserable life, then those who speak will say of him: ‘This clan son will die like one whose elder has not died.’ |
Yato ca khoyaṁ, byagghapajja, kulaputto āyañca bhogānaṁ viditvā, vayañca bhogānaṁ viditvā, samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti. |
But when, Vyagghapajja, this clan son, knowing his income and his expenses, leads a balanced life, neither extravagant nor miserly, thinking: ‘Thus my income will cover my expenses, and my expenses will not exceed my income,’ |
Ayaṁ vuccati, byagghapajja, samajīvitā. |
This, Vyagghapajja, is called balanced livelihood. |
Evaṁ samuppannānaṁ, byagghapajja, bhogānaṁ cattāri apāyamukhāni honti— |
Vyagghapajja, there are four ways by which accumulated wealth is dissipated— |
itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko. |
being a womanizer, a drunkard, a gambler, having evil friends, evil companions, evil associates. |
Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. |
Just as, Vyagghapajja, a great reservoir has four inlets and four outlets. |
Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; |
If a man were to close the inlets and open the outlets; |
devo ca na sammā dhāraṁ anuppaveccheyya. |
And the sky were not to pour down rain properly. |
Evañhi tassa, byagghapajja, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi; |
Then, Vyagghapajja, for that great reservoir, a decrease is to be expected, not an increase; |
evamevaṁ, byagghapajja, evaṁ samuppannānaṁ bhogānaṁ cattāri apāyamukhāni honti— |
Even so, Vyagghapajja, there are four ways by which accumulated wealth is dissipated— |
itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko. |
being a womanizer, a drunkard, a gambler, having evil friends, evil companions, evil associates. |
Evaṁ samuppannānaṁ, byagghapajja, bhogānaṁ cattāri āyamukhāni honti— |
Vyagghapajja, there are four ways by which accumulated wealth is increased— |
na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. |
not being a womanizer, not a drunkard, not a gambler, having good friends, good companions, good associates. |
Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. |
Just as, Vyagghapajja, a great reservoir has four inlets and four outlets. |
Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; |
If a man were to open the inlets and close the outlets; |
devo ca sammā dhāraṁ anuppaveccheyya. |
And the sky were to pour down rain properly. |
Evañhi tassa, byagghapajja, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni; |
Then, Vyagghapajja, for that great reservoir, an increase is to be expected, not a decrease; |
evamevaṁ kho, byagghapajja, evaṁ samuppannānaṁ bhogānaṁ cattāri āyamukhāni honti— |
Even so, Vyagghapajja, there are four ways by which accumulated wealth is increased— |
na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. |
not being a womanizer, not a drunkard, not a gambler, having good friends, good companions, good associates. |
Ime kho, byagghapajja, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṁvattanti diṭṭhadhammasukhāya. |
Vyagghapajja, these four dhammas lead to the welfare and happiness of a clan son in this present life. |
Cattārome, byagghapajja, dhammā kulaputtassa samparāyahitāya saṁvattanti samparāyasukhāya. |
Vyagghapajja, there are four dhammas that lead to the welfare and happiness of a clan son in the future life. |
Katame cattāro? |
Which four? |
Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā. |
Accomplishment in faith, accomplishment in virtue, accomplishment in generosity, accomplishment in wisdom. |
Katamā ca, byagghapajja, saddhāsampadā? |
And what, Vyagghapajja, is accomplishment in faith? |
Idha, byagghapajja, kulaputto saddho hoti, saddahati tathāgatassa bodhiṁ: |
Here, Vyagghapajja, a clan son is faithful; he has faith in the Tathāgata’s Awakening: |
‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti. |
‘Indeed, the Blessed One is …pe… teacher of devas and humans, the Awakened One, the Blessed One.’ |
Ayaṁ vuccati, byagghapajja, saddhāsampadā. |
This, Vyagghapajja, is called accomplishment in faith. |
Katamā ca, byagghapajja, sīlasampadā? |
And what, Vyagghapajja, is accomplishment in virtue? |
Idha, byagghapajja, kulaputto pāṇātipātā paṭivirato hoti …pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. |
Here, Vyagghapajja, a clan son abstains from the taking of life …pe… abstains from fermented and distilled liquors which are the basis of heedlessness. |
Ayaṁ vuccati, byagghapajja, sīlasampadā. |
This, Vyagghapajja, is called accomplishment in virtue. |
Katamā ca, byagghapajja, cāgasampadā? |
And what, Vyagghapajja, is accomplishment in generosity? |
Idha, byagghapajja, kulaputto vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato. |
Here, Vyagghapajja, a clan son dwells at home with a mind free from the stain of stinginess, open-handed, pure-handed, delighting in relinquishment, responsive to requests, delighting in sharing gifts. |
Ayaṁ vuccati, byagghapajja, cāgasampadā. |
This, Vyagghapajja, is called accomplishment in generosity. |
Katamā ca, byagghapajja, paññāsampadā? |
And what, Vyagghapajja, is accomplishment in wisdom? |
Idha, byagghapajja, kulaputto paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. |
Here, Vyagghapajja, a clan son is wise, endowed with wisdom that discerns the rise and fall (of phenomena), noble, penetrative, leading to the complete destruction of suffering. |
Ayaṁ vuccati, byagghapajja, paññāsampadā. |
This, Vyagghapajja, is called accomplishment in wisdom. |
Ime kho, byagghapajja, cattāro dhammā kulaputtassa samparāyahitāya saṁvattanti samparāyasukhāyāti. |
Vyagghapajja, these four dhammas lead to the welfare and happiness of a clan son in the future life. |
Uṭṭhātā kammadheyyesu, |
Diligent in his work, |
appamatto vidhānavā; |
Heedful and resourceful; |
Samaṁ kappeti jīvikaṁ, |
He leads a balanced life, |
sambhataṁ anurakkhati. |
And protects what he has stored up. |
Saddho sīlena sampanno, |
Faithful and endowed with virtue, |
vadaññū vītamaccharo; |
Generous and free from stinginess; |
Niccaṁ maggaṁ visodheti, |
He always purifies the path, |
sotthānaṁ samparāyikaṁ. |
Leading to welfare in the next world. |
Iccete aṭṭha dhammā ca, |
Thus, these eight dhammas, |
saddhassa gharamesino; |
For a faithful householder; |
Akkhātā saccanāmena, |
Are truly proclaimed, |
ubhayattha sukhāvahā. |
Bringing happiness in both worlds. |
Diṭṭhadhammahitatthāya, |
For the sake of welfare in this world, |
samparāyasukhāya ca; |
And for happiness in the next world; |
Evametaṁ gahaṭṭhānaṁ, |
Thus for householders, |
cāgo puññaṁ pavaḍḍhatī”ti. |
Generosity and merit increase.” |
Catutthaṁ. |
The Fourth. |
55 - AN8.55 Ujjayasutta |
55 - AN8.55 Ujjaya Sutta |
Atha kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then the Brahmin Ujjaya approached the Blessed One. Having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ujjayo brāhmaṇo bhagavantaṁ etadavoca: |
Having concluded the courteous and amiable talk, he sat down to one side. Sitting to one side, the Brahmin Ujjaya said to the Blessed One: |
“mayaṁ, bho gotama, pavāsaṁ gantukāmā. |
“Reverend Gotama, we wish to go on a journey. |
Tesaṁ no bhavaṁ gotamo amhākaṁ tathā dhammaṁ desetu—ye amhākaṁ assu dhammā diṭṭhadhammahitāya, diṭṭhadhammasukhāya, samparāyahitāya, samparāyasukhāyā”ti. |
May Reverend Gotama teach us the Dhamma in such a way that it will be for our welfare and happiness in this present life, and for our welfare and happiness in the future life.” |
“Cattārome, brāhmaṇa, dhammā kulaputtassa diṭṭhadhammahitāya saṁvattanti, diṭṭhadhammasukhāya. |
“Brahmin, there are four dhammas that lead to the welfare and happiness of a clan son in this present life. |
Katame cattāro? |
Which four? |
Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā. |
Accomplishment in diligence, accomplishment in protection, good friendship, and balanced livelihood. |
Katamā ca, brāhmaṇa, uṭṭhānasampadā? |
And what, Brahmin, is accomplishment in diligence? |
Idha, brāhmaṇa, kulaputto yena kammaṭṭhānena jīvikaṁ kappeti— |
Here, Brahmin, a clan son earns his living by whatever occupation— |
yadi kasiyā, yadi vaṇijjāya, yadi gorakkhena, yadi issattena, yadi rājaporisena, yadi sippaññatarena— |
whether by farming, or by trade, or by cattle-keeping, or by archery, or by serving the king, or by any other craft— |
tattha dakkho hoti analaso, tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ. |
therein he is diligent, not lazy, endowed with a proper sense of means and methods, able to do and able to arrange. |
Ayaṁ vuccati, brāhmaṇa, uṭṭhānasampadā. |
This, Brahmin, is called accomplishment in diligence. |
Katamā ca, brāhmaṇa, ārakkhasampadā? |
And what, Brahmin, is accomplishment in protection? |
Idha, brāhmaṇa, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā, bāhābalaparicitā, sedāvakkhittā, dhammikā dhammaladdhā. |
Here, Brahmin, a clan son has wealth acquired by diligent striving, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained. |
Te ārakkhena guttiyā sampādeti: |
He protects it with safeguarding and care, thinking: |
‘kinti me ime bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi ḍaheyya, na udakaṁ vaheyya, na appiyā dāyādā hareyyun’ti. |
‘How can kings not confiscate this wealth of mine, or thieves not steal it, or fire not burn it, or floods not carry it away, or unpleasant heirs not seize it?’ |
Ayaṁ vuccati, brāhmaṇa, ārakkhasampadā. |
This, Brahmin, is called accomplishment in protection. |
Katamā ca, brāhmaṇa, kalyāṇamittatā? |
And what, Brahmin, is good friendship? |
Idha, brāhmaṇa, kulaputto yasmiṁ gāme vā nigame vā paṭivasati tatra ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati. |
Here, Brahmin, in whatever village or town a clan son dwells, there he associates with those householders or householders’ sons, whether young or old, who are virtuous, endowed with faith, endowed with virtue, endowed with generosity, endowed with wisdom—he sits down with them, converses with them, engages in discussion with them; and he emulates the faith of those who are endowed with faith, he emulates the virtue of those who are endowed with virtue, he emulates the generosity of those who are endowed with generosity, he emulates the wisdom of those who are endowed with wisdom. |
Ayaṁ vuccati, brāhmaṇa, kalyāṇamittatā. |
This, Brahmin, is called good friendship. |
Katamā ca, brāhmaṇa, samajīvitā? |
And what, Brahmin, is balanced livelihood? |
Idha, brāhmaṇa, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti. |
Here, Brahmin, a clan son, knowing his income and his expenses, leads a balanced life, neither extravagant nor miserly, thinking: ‘Thus my income will cover my expenses, and my expenses will not exceed my income.’ |
Seyyathāpi, brāhmaṇa, tulādhāro vā tulādhārantevāsī vā tulaṁ paggahetvā jānāti: ‘ettakena vā onataṁ, ettakena vā unnatan’ti; |
Just as, Brahmin, a balance-holder or his apprentice, holding up the balance, knows: ‘It has dipped by so much, or it has risen by so much’; |
evamevaṁ kho, brāhmaṇa, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti. |
Even so, Brahmin, a clan son, knowing his income and his expenses, leads a balanced life, neither extravagant nor miserly, thinking: ‘Thus my income will cover my expenses, and my expenses will not exceed my income.’ |
Sacāyaṁ, brāhmaṇa, kulaputto appāyo samāno uḷāraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘udumbarakhādīvāyaṁ kulaputto bhoge khādatī’ti. |
If, Brahmin, this clan son, having little income, leads an extravagant life, then those who speak will say of him: ‘This clan son consumes his wealth like one who eats a fig tree fruit.’ |
Sace panāyaṁ, brāhmaṇa, kulaputto mahāyo samāno kasiraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṁvāyaṁ kulaputto marissatī’ti. |
But if, Brahmin, this clan son, having much income, leads a miserable life, then those who speak will say of him: ‘This clan son will die like one whose elder has not died.’ |
Yato ca khoyaṁ, brāhmaṇa, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti, |
But when, Brahmin, this clan son, knowing his income and his expenses, leads a balanced life, neither extravagant nor miserly, thinking: ‘Thus my income will cover my expenses, and my expenses will not exceed my income,’ |
ayaṁ vuccati, brāhmaṇa, samajīvitā. |
This, Brahmin, is called balanced livelihood. |
Evaṁ samuppannānaṁ, brāhmaṇa, bhogānaṁ cattāri apāyamukhāni honti— |
Brahmin, there are four ways by which accumulated wealth is dissipated— |
itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko. |
being a womanizer, a drunkard, a gambler, having evil friends, evil companions, evil associates. |
Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṁ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi; |
Just as, Brahmin, a great reservoir has four inlets and four outlets. If a man were to close the inlets and open the outlets; and the sky were not to pour down rain properly. Then, Brahmin, for that great reservoir, a decrease is to be expected, not an increase; |
evamevaṁ kho, brāhmaṇa, evaṁ samuppannānaṁ bhogānaṁ cattāri apāyamukhāni honti— |
Even so, Brahmin, there are four ways by which accumulated wealth is dissipated— |
itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko. |
being a womanizer, a drunkard, a gambler, having evil friends, evil companions, evil associates. |
Evaṁ samuppannānaṁ, brāhmaṇa, bhogānaṁ cattāri āyamukhāni honti— |
Brahmin, there are four ways by which accumulated wealth is increased— |
na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. |
not being a womanizer, not a drunkard, not a gambler, having good friends, good companions, good associates. |
Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; devo ca sammā dhāraṁ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni; |
Just as, Brahmin, a great reservoir has four inlets and four outlets. If a man were to open the inlets and close the outlets; and the sky were to pour down rain properly. Then, Brahmin, for that great reservoir, an increase is to be expected, not a decrease; |
evamevaṁ kho, brāhmaṇa, evaṁ samuppannānaṁ bhogānaṁ cattāri āyamukhāni honti— |
Even so, Brahmin, there are four ways by which accumulated wealth is increased— |
na itthidhutto …pe… kalyāṇasampavaṅko. |
not being a womanizer …pe… good associates. |
Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṁvattanti diṭṭhadhammasukhāya. |
Brahmin, these four dhammas lead to the welfare and happiness of a clan son in this present life. |
Cattārome, brāhmaṇa, kulaputtassa dhammā samparāyahitāya saṁvattanti samparāyasukhāya. |
Brahmin, there are four dhammas that lead to the welfare and happiness of a clan son in the future life. |
Katame cattāro? |
Which four? |
Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā. |
Accomplishment in faith, accomplishment in virtue, accomplishment in generosity, accomplishment in wisdom. |
Katamā ca, brāhmaṇa, saddhāsampadā? |
And what, Brahmin, is accomplishment in faith? |
Idha, brāhmaṇa, kulaputto saddho hoti, saddahati tathāgatassa bodhiṁ: |
Here, Brahmin, a clan son is faithful; he has faith in the Tathāgata’s Awakening: |
‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti. |
‘Indeed, the Blessed One is …pe… teacher of devas and humans, the Awakened One, the Blessed One.’ |
Ayaṁ vuccati, brāhmaṇa, saddhāsampadā. |
This, Brahmin, is called accomplishment in faith. |
Katamā ca, brāhmaṇa, sīlasampadā? |
And what, Brahmin, is accomplishment in virtue? |
Idha, brāhmaṇa, kulaputto pāṇātipātā paṭivirato hoti …pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. |
Here, Brahmin, a clan son abstains from the taking of life …pe… abstains from fermented and distilled liquors which are the basis of heedlessness. |
Ayaṁ vuccati, brāhmaṇa, sīlasampadā. |
This, Brahmin, is called accomplishment in virtue. |
Katamā ca, brāhmaṇa, cāgasampadā? |
And what, Brahmin, is accomplishment in generosity? |
Idha, brāhmaṇa, kulaputto vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṁvibhāgarato. |
Here, Brahmin, a clan son dwells at home with a mind free from the stain of stinginess, open-handed, pure-handed, delighting in relinquishment, responsive to requests, delighting in sharing gifts. |
Ayaṁ vuccati, brāhmaṇa, cāgasampadā. |
This, Brahmin, is called accomplishment in generosity. |
Katamā ca, brāhmaṇa, paññāsampadā? |
And what, Brahmin, is accomplishment in wisdom? |
Idha, brāhmaṇa, kulaputto paññavā hoti …pe… sammā dukkhakkhayagāminiyā. |
Here, Brahmin, a clan son is wise …pe… leading to the complete destruction of suffering. |
Ayaṁ vuccati, brāhmaṇa, paññāsampadā. |
This, Brahmin, is called accomplishment in wisdom. |
“Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa samparāyahitāya saṁvattanti samparāyasukhāyāti. |
“Brahmin, these four dhammas lead to the welfare and happiness of a clan son in the future life. |
Uṭṭhātā kammadheyyesu, |
Diligent in his work, |
appamatto vidhānavā; |
Heedful and resourceful; |
Samaṁ kappeti jīvikaṁ, |
He leads a balanced life, |
sambhataṁ anurakkhati. |
And protects what he has stored up. |
Saddho sīlena sampanno, |
Faithful and endowed with virtue, |
vadaññū vītamaccharo; |
Generous and free from stinginess; |
Niccaṁ maggaṁ visodheti, |
He always purifies the path, |
sotthānaṁ samparāyikaṁ. |
Leading to welfare in the next world. |
Iccete aṭṭha dhammā ca, |
Thus, these eight dhammas, |
saddhassa gharamesino; |
For a faithful householder; |
Akkhātā saccanāmena, |
Are truly proclaimed, |
ubhayattha sukhāvahā. |
Bringing happiness in both worlds. |
Diṭṭhadhammahitatthāya, |
For the sake of welfare in this world, |
samparāyasukhāya ca; |
And for happiness in the next world; |
Evametaṁ gahaṭṭhānaṁ, |
Thus for householders, |
cāgo puññaṁ pavaḍḍhatī”ti. |
Generosity and merit increase.” |
Pañcamaṁ. |
The Fifth. |
61 - AN8.61 Icchāsutta |
61 - AN8.61 Desire Sutta |
“Aṭṭhime, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. |
“Bhikkhus, these eight individuals are present, found in the world. |
Katame aṭṭha? |
Which eight? |
Idha, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
Here, bhikkhus, when a bhikkhu dwells secluded, living unattached, desire for gain arises in him. |
So uṭṭhahati ghaṭati vāyamati lābhāya. |
He strives, exerts, and makes an effort for gain. |
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati. |
As he strives, exerts, and makes an effort for gain, gain does not arise for him. |
So tena alābhena socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
Due to that lack of gain, he grieves, he is distressed, he laments, he beats his breast, he falls into confusion. |
Ayaṁ vuccati, bhikkhave: |
This, bhikkhus, is called: |
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. |
‘A bhikkhu dwells desiring gain, strives, exerts, and makes an effort for gain, but does not obtain gain, and he grieves and laments, and has fallen away from the true Dhamma.’ |
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
But here, bhikkhus, when a bhikkhu dwells secluded, living unattached, desire for gain arises in him. |
So uṭṭhahati ghaṭati vāyamati lābhāya. |
He strives, exerts, and makes an effort for gain. |
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. |
As he strives, exerts, and makes an effort for gain, gain arises for him. |
So tena lābhena majjati pamajjati pamādamāpajjati. |
Due to that gain, he becomes intoxicated, heedless, and falls into heedlessness. |
Ayaṁ vuccati, bhikkhave: |
This, bhikkhus, is called: |
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca madī ca pamādī ca, cuto ca saddhammā’. |
‘A bhikkhu dwells desiring gain, strives, exerts, and makes an effort for gain, and he obtains gain, and he is intoxicated and heedless, and has fallen away from the true Dhamma.’ |
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
But here, bhikkhus, when a bhikkhu dwells secluded, living unattached, desire for gain arises in him. |
So na uṭṭhahati na ghaṭati na vāyamati lābhāya. |
He does not strive, does not exert, does not make an effort for gain. |
Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho nuppajjati. |
As he does not strive, does not exert, does not make an effort for gain, gain does not arise for him. |
So tena alābhena socati, kilamati, paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
Due to that lack of gain, he grieves, he is distressed, he laments, he beats his breast, he falls into confusion. |
Ayaṁ vuccati, bhikkhave: |
This, bhikkhus, is called: |
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. |
‘A bhikkhu dwells desiring gain, does not strive, does not exert, does not make an effort for gain, and does not obtain gain, and he grieves and laments, and has fallen away from the true Dhamma.’ |
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
But here, bhikkhus, when a bhikkhu dwells secluded, living unattached, desire for gain arises in him. |
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. |
He does not strive, does not exert, does not make an effort for gain. |
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho uppajjati. |
As he does not strive, does not exert, does not make an effort for gain, gain arises for him. |
So tena lābhena majjati, pamajjati, pamādamāpajjati. |
Due to that gain, he becomes intoxicated, heedless, and falls into heedlessness. |
Ayaṁ vuccati, bhikkhave: |
This, bhikkhus, is called: |
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, lābhī ca madī ca, pamādī ca, cuto ca saddhammā’. |
‘A bhikkhu dwells desiring gain, does not strive, does not exert, does not make an effort for gain, and he obtains gain, and he is intoxicated and heedless, and has fallen away from the true Dhamma.’ |
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
But here, bhikkhus, when a bhikkhu dwells secluded, living unattached, desire for gain arises in him. |
So uṭṭhahati ghaṭati vāyamati lābhāya. |
He strives, exerts, and makes an effort for gain. |
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho nuppajjati. |
As he strives, exerts, and makes an effort for gain, gain does not arise for him. |
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
Due to that lack of gain, he does not grieve, he is not distressed, he does not lament, he does not beat his breast, he does not fall into confusion. |
Ayaṁ vuccati, bhikkhave: |
This, bhikkhus, is called: |
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. |
‘A bhikkhu dwells desiring gain, strives, exerts, and makes an effort for gain, but does not obtain gain, and he does not grieve and does not lament, and has not fallen away from the true Dhamma.’ |
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
But here, bhikkhus, when a bhikkhu dwells secluded, living unattached, desire for gain arises in him. |
So uṭṭhahati ghaṭati vāyamati lābhāya. |
He strives, exerts, and makes an effort for gain. |
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. |
As he strives, exerts, and makes an effort for gain, gain arises for him. |
So tena lābhena na majjati, na pamajjati, na pamādamāpajjati. |
Due to that gain, he does not become intoxicated, not heedless, and does not fall into heedlessness. |
Ayaṁ vuccati, bhikkhave: |
This, bhikkhus, is called: |
‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. |
‘A bhikkhu dwells desiring gain, strives, exerts, and makes an effort for gain, and he obtains gain, and he is not intoxicated and not heedless, and has not fallen away from the true Dhamma.’ |
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
But here, bhikkhus, when a bhikkhu dwells secluded, living unattached, desire for gain arises in him. |
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. |
He does not strive, does not exert, does not make an effort for gain. |
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho nuppajjati. |
As he does not strive, does not exert, does not make an effort for gain, gain does not arise for him. |
So tena alābhena na socati, na kilamati, na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
Due to that lack of gain, he does not grieve, he is not distressed, he does not lament, he does not beat his breast, he does not fall into confusion. |
Ayaṁ vuccati, bhikkhave: |
This, bhikkhus, is called: |
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. |
‘A bhikkhu dwells desiring gain, does not strive, does not exert, does not make an effort for gain, and does not obtain gain, and he does not grieve and does not lament, and has not fallen away from the true Dhamma.’ |
Idha pana, bhikkhave, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
But here, bhikkhus, when a bhikkhu dwells secluded, living unattached, desire for gain arises in him. |
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. |
He does not strive, does not exert, does not make an effort for gain. |
Tassa anuṭṭhahato aghaṭato avāyamato lābhāya lābho uppajjati. |
As he does not strive, does not exert, does not make an effort for gain, gain arises for him. |
So tena lābhena na majjati, na pamajjati, na pamādamāpajjati. |
Due to that gain, he does not become intoxicated, not heedless, and does not fall into heedlessness. |
Ayaṁ vuccati, bhikkhave: |
This, bhikkhus, is called: |
‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. |
‘A bhikkhu dwells desiring gain, does not strive, does not exert, does not make an effort for gain, and he obtains gain, and he is not intoxicated and not heedless, and has not fallen away from the true Dhamma.’ |
Ime kho, bhikkhave, aṭṭha puggalā santo saṁvijjamānā lokasmin”ti. |
Bhikkhus, these eight individuals are present, found in the world.” |
Paṭhamaṁ. |
The First. |
62 - AN8.62 Alaṁsutta |
62 - AN8.62 Able Sutta |
“Chahi, bhikkhave, dhammehi samannāgato bhikkhu alaṁ attano alaṁ paresaṁ. |
“Bhikkhus, a bhikkhu endowed with six qualities is able for himself and able for others. |
Katamehi chahi? |
Which six? |
Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; |
Here, bhikkhus, a bhikkhu is quick to understand wholesome dhammas; |
sutānañca dhammānaṁ dhāraṇajātiko hoti; |
He is of a nature to retain the dhammas he has heard; |
dhātānañca dhammānaṁ atthūpaparikkhitā hoti; |
He is one who examines the meaning of the dhammas he has retained; |
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; |
Having understood the meaning and the Dhamma, he practices in accordance with the Dhamma; |
kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; |
He is a good speaker, with good speech, endowed with a cultured voice, clear and distinct, able to convey the meaning; |
sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ. |
He is an instructor, encourager, inciter, and gladdener of his fellow practitioners. |
Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu alaṁ attano alaṁ paresaṁ. |
Bhikkhus, a bhikkhu endowed with these six qualities is able for himself and able for others. |
Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu alaṁ attano alaṁ paresaṁ. |
Bhikkhus, a bhikkhu endowed with five qualities is able for himself and able for others. |
Katamehi pañcahi? |
Which five? |
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; |
Here, bhikkhus, a bhikkhu is not quick to understand wholesome dhammas; |
sutānañca dhammānaṁ dhāraṇajātiko hoti; |
He is of a nature to retain the dhammas he has heard; |
dhātānañca dhammānaṁ atthūpaparikkhitā hoti; |
He is one who examines the meaning of the dhammas he has retained; |
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; |
Having understood the meaning and the Dhamma, he practices in accordance with the Dhamma; |
kalyāṇavāco ca hoti …pe… atthassa viññāpaniyā; |
He is a good speaker …pe… able to convey the meaning; |
sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ. |
He is an instructor, encourager, inciter, and gladdener of his fellow practitioners. |
Imehi kho, bhikkhave, pañcahi dhammehi samannāgato bhikkhu alaṁ attano alaṁ paresaṁ. |
Bhikkhus, a bhikkhu endowed with these five qualities is able for himself and able for others. |
Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṁ attano nālaṁ paresaṁ. |
Bhikkhus, a bhikkhu endowed with four qualities is able for himself, but not able for others. |
Katamehi catūhi? |
Which four? |
Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; |
Here, bhikkhus, a bhikkhu is quick to understand wholesome dhammas; |
sutānañca dhammānaṁ dhāraṇajātiko hoti; |
He is of a nature to retain the dhammas he has heard; |
dhātānañca dhammānaṁ atthūpaparikkhitā hoti; |
He is one who examines the meaning of the dhammas he has retained; |
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; |
Having understood the meaning and the Dhamma, he practices in accordance with the Dhamma; |
no ca kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; |
But he is not a good speaker, with good speech, not endowed with a cultured voice, clear and distinct, not able to convey the meaning; |
no ca sandassako hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ. |
And he is not an instructor, encourager, inciter, and gladdener of his fellow practitioners. |
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṁ attano nālaṁ paresaṁ. |
Bhikkhus, a bhikkhu endowed with these four qualities is able for himself, but not able for others. |
Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṁ paresaṁ nālaṁ attano. |
Bhikkhus, a bhikkhu endowed with four qualities is able for others, but not able for himself. |
Katamehi catūhi? |
Which four? |
Idha, bhikkhave, bhikkhu khippanisanti ca hoti kusalesu dhammesu; |
Here, bhikkhus, a bhikkhu is quick to understand wholesome dhammas; |
sutānañca dhammānaṁ dhāraṇajātiko hoti; |
He is of a nature to retain the dhammas he has heard; |
no ca dhātānaṁ dhammānaṁ atthūpaparikkhitā hoti; |
But he is not one who examines the meaning of the dhammas he has retained; |
na ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; |
And he does not practice in accordance with the Dhamma, having understood the meaning and the Dhamma; |
kalyāṇavāco ca hoti kalyāṇavākkaraṇo …pe… atthassa viññāpaniyā; |
He is a good speaker, with good speech …pe… able to convey the meaning; |
sandassako ca hoti …pe… sabrahmacārīnaṁ. |
He is an instructor …pe… of his fellow practitioners. |
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṁ paresaṁ, nālaṁ attano. |
Bhikkhus, a bhikkhu endowed with these four qualities is able for others, but not able for himself. |
Tīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṁ attano nālaṁ paresaṁ. |
Bhikkhus, a bhikkhu endowed with three qualities is able for himself, but not able for others. |
Katamehi tīhi? |
Which three? |
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; |
Here, bhikkhus, a bhikkhu is not quick to understand wholesome dhammas; |
sutānañca dhammānaṁ dhāraṇajātiko hoti; |
He is of a nature to retain the dhammas he has heard; |
dhātānañca dhammānaṁ atthūpaparikkhitā hoti; |
He is one who examines the meaning of the dhammas he has retained; |
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; |
Having understood the meaning and the Dhamma, he practices in accordance with the Dhamma; |
no ca kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; |
But he is not a good speaker, with good speech, not endowed with a cultured voice, clear and distinct, not able to convey the meaning; |
no ca sandassako hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ. |
And he is not an instructor, encourager, inciter, and gladdener of his fellow practitioners. |
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu alaṁ attano, nālaṁ paresaṁ. |
Bhikkhus, a bhikkhu endowed with these three qualities is able for himself, but not able for others. |
Tīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṁ paresaṁ, nālaṁ attano. |
Bhikkhus, a bhikkhu endowed with three qualities is able for others, but not able for himself. |
Katamehi tīhi? |
Which three? |
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; |
Here, bhikkhus, a bhikkhu is not quick to understand wholesome dhammas; |
sutānañca dhammānaṁ dhāraṇajātiko hoti; |
He is of a nature to retain the dhammas he has heard; |
no ca dhātānaṁ dhammānaṁ atthūpaparikkhitā hoti; |
But he is not one who examines the meaning of the dhammas he has retained; |
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; |
And he does not practice in accordance with the Dhamma, having understood the meaning and the Dhamma; |
kalyāṇavāco ca hoti …pe… atthassa viññāpaniyā; |
He is a good speaker, with good speech, endowed with a cultured voice, clear and distinct, able to convey the meaning; |
sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ. |
He is an instructor, encourager, inciter, and gladdener of his fellow practitioners. |
Imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu alaṁ paresaṁ, nālaṁ attano. |
Bhikkhus, a bhikkhu endowed with these three qualities is able for others, but not able for himself. |
Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṁ attano, nālaṁ paresaṁ. |
Bhikkhus, a bhikkhu endowed with two qualities is able for himself, but not able for others. |
Katamehi dvīhi? |
Which two? |
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; |
Here, bhikkhus, a bhikkhu is not quick to understand wholesome dhammas; |
no ca sutānaṁ dhammānaṁ dhāraṇajātiko hoti; |
He is not of a nature to retain the dhammas he has heard; |
dhātānañca dhammānaṁ atthūpaparikkhitā hoti; |
He is one who examines the meaning of the dhammas he has retained; |
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; |
Having understood the meaning and the Dhamma, he practices in accordance with the Dhamma; |
no ca kalyāṇavāco hoti …pe… atthassa viññāpaniyā; |
But he is not a good speaker …pe… able to convey the meaning; |
no ca sandassako hoti …pe… sabrahmacārīnaṁ. |
And he is not an instructor …pe… of his fellow practitioners. |
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu alaṁ attano, nālaṁ paresaṁ. |
Bhikkhus, a bhikkhu endowed with these two qualities is able for himself, but not able for others. |
Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu alaṁ paresaṁ, nālaṁ attano. |
Bhikkhus, a bhikkhu endowed with two qualities is able for others, but not able for himself. |
Katamehi dvīhi? |
Which two? |
Idha, bhikkhave, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; |
Here, bhikkhus, a bhikkhu is not quick to understand wholesome dhammas; |
no ca sutānaṁ dhammānaṁ dhāraṇajātiko hoti; |
He is not of a nature to retain the dhammas he has heard; |
no ca dhātānaṁ dhammānaṁ atthūpaparikkhitā hoti; |
He is not one who examines the meaning of the dhammas he has retained; |
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; |
And he does not practice in accordance with the Dhamma, having understood the meaning and the Dhamma; |
kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; |
He is a good speaker, with good speech, endowed with a cultured voice, clear and distinct, able to convey the meaning; |
sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ. |
He is an instructor, encourager, inciter, and gladdener of his fellow practitioners. |
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu alaṁ paresaṁ, nālaṁ attano”ti. |
Bhikkhus, a bhikkhu endowed with these two qualities is able for others, but not able for himself.” |
Dutiyaṁ. |
The Second. |
63 - AN8.63 Saṅkhittasutta |
63 - AN8.63 Brief Sutta |
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: |
Then a certain bhikkhu approached the Blessed One …pe… Sitting to one side, that bhikkhu said to the Blessed One: |
“sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. |
“Venerable sir, it would be good if the Blessed One would teach me the Dhamma in brief, so that having heard the Dhamma from the Blessed One, I may dwell alone, secluded, diligent, ardent, and resolute.” |
“Evamevaṁ panidhekacce moghapurisā mamaññeva ajjhesanti. |
“Just so, some foolish men here seek me out. |
Dhamme ca bhāsite mamaññeva anubandhitabbaṁ maññantī”ti. |
And when the Dhamma is taught, they think that only I should be followed.” |
“Desetu me, bhante, bhagavā saṅkhittena dhammaṁ, desetu sugato saṅkhittena dhammaṁ. Appeva nāmāhaṁ bhagavato bhāsitassa atthaṁ ājāneyyaṁ, appeva nāmāhaṁ bhagavato bhāsitassa dāyādo assan”ti. |
“Venerable sir, may the Blessed One teach me the Dhamma in brief, may the Fortunate One teach me the Dhamma in brief. Perhaps I may understand the meaning of the Blessed One’s words, perhaps I may be an heir to the Blessed One’s words.” |
“Tasmātiha te, bhikkhu, evaṁ sikkhitabbaṁ: |
“Therefore, bhikkhu, you should train thus: |
‘ajjhattaṁ me cittaṁ ṭhitaṁ bhavissati susaṇṭhitaṁ, na ca uppannā pāpakā akusalā dhammā cittaṁ pariyādāya ṭhassantī’ti. |
‘My mind will be steady within, well-established, and arisen bad unwholesome qualities will not overcome my mind.’ |
Evañhi te, bhikkhu, sikkhitabbaṁ. |
Thus, bhikkhu, you should train. |
Yato kho te, bhikkhu, ajjhattaṁ cittaṁ ṭhitaṁ hoti susaṇṭhitaṁ, na ca uppannā pāpakā akusalā dhammā cittaṁ pariyādāya tiṭṭhanti, tato te, bhikkhu, evaṁ sikkhitabbaṁ: |
When, bhikkhu, your mind is steady within, well-established, and arisen bad unwholesome qualities do not overcome your mind, then, bhikkhu, you should train thus: |
‘mettā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. |
‘My liberation of mind through **loving-kindness** will be developed, cultivated, made a vehicle, made a basis, established, practiced, and thoroughly undertaken.’ |
Evañhi te, bhikkhu, sikkhitabbaṁ. |
Thus, bhikkhu, you should train. |
Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti bahulīkato, tato tvaṁ, bhikkhu, imaṁ samādhiṁ savitakkampi savicāraṁ bhāveyyāsi, avitakkampi vicāramattaṁ bhāveyyāsi, avitakkampi avicāraṁ bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi. |
When, bhikkhu, this concentration of yours is thus developed and cultivated, then, bhikkhu, you should develop this concentration with initial application and sustained application, or without initial application but with sustained application, or without initial application and without sustained application, or with rapture, or without rapture, or accompanied by pleasure, or accompanied by equanimity. |
Yato kho, te bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti subhāvito, tato te, bhikkhu, evaṁ sikkhitabbaṁ: |
When, bhikkhu, this concentration of yours is thus developed and well-developed, then, bhikkhu, you should train thus: |
‘karuṇā me cetovimutti … |
‘My liberation of mind through **compassion** … |
muditā me cetovimutti … |
My liberation of mind through **altruistic joy** … |
upekkhā me cetovimutti bhāvitā bhavissati bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā’ti. |
My liberation of mind through **equanimity** will be developed, cultivated, made a vehicle, made a basis, established, practiced, and thoroughly undertaken.’ |
Evañhi te, bhikkhu, sikkhitabbaṁ. |
Thus, bhikkhu, you should train. |
Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti subhāvito, tato tvaṁ, bhikkhu, imaṁ samādhiṁ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi. |
When, bhikkhu, this concentration of yours is thus developed and well-developed, then, bhikkhu, you should develop this concentration with initial application and sustained application, or without initial application but with sustained application, or without initial application and without sustained application, or with rapture, or without rapture, or accompanied by pleasure, or accompanied by equanimity. |
Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti subhāvito, tato te, bhikkhu, evaṁ sikkhitabbaṁ: |
When, bhikkhu, this concentration of yours is thus developed and well-developed, then, bhikkhu, you should train thus: |
‘kāye kāyānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti. |
‘I will dwell contemplating the **body** in the body, ardent, clearly comprehending, mindful, removing covetousness and distress in the world.’ |
Evañhi te, bhikkhu, sikkhitabbaṁ. |
Thus, bhikkhu, you should train. |
Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti bahulīkato, tato tvaṁ, bhikkhu, imaṁ samādhiṁ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi. |
When, bhikkhu, this concentration of yours is thus developed and cultivated, then, bhikkhu, you should develop this concentration with initial application and sustained application, or without initial application but with sustained application, or without initial application and without sustained application, or with rapture, or without rapture, or accompanied by pleasure, or accompanied by equanimity. |
Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti subhāvito, tato te, bhikkhu, evaṁ sikkhitabbaṁ: |
When, bhikkhu, this concentration of yours is thus developed and well-developed, then, bhikkhu, you should train thus: |
‘vedanāsu … |
‘I will dwell contemplating **feelings** … |
citte … |
**mind** … |
dhammesu dhammānupassī viharissāmi ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan’ti. |
**phenomena** in phenomena, ardent, clearly comprehending, mindful, removing covetousness and distress in the world.’ |
Evañhi te, bhikkhu, sikkhitabbaṁ. |
Thus, bhikkhu, you should train. |
Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti bahulīkato, tato tvaṁ, bhikkhu, imaṁ samādhiṁ savitakkasavicārampi bhāveyyāsi, avitakkavicāramattampi bhāveyyāsi, avitakkaavicārampi bhāveyyāsi, sappītikampi bhāveyyāsi, nippītikampi bhāveyyāsi, sātasahagatampi bhāveyyāsi, upekkhāsahagatampi bhāveyyāsi. |
When, bhikkhu, this concentration of yours is thus developed and cultivated, then, bhikkhu, you should develop this concentration with initial application and sustained application, or without initial application but with sustained application, or without initial application and without sustained application, or with rapture, or without rapture, or accompanied by pleasure, or accompanied by equanimity. |
Yato kho te, bhikkhu, ayaṁ samādhi evaṁ bhāvito hoti subhāvito, tato tvaṁ, bhikkhu, yena yeneva gagghasi phāsuṁyeva gagghasi, yattha yattha ṭhassasi phāsuṁyeva ṭhassasi, yattha yattha nisīdissasi phāsuṁyeva nisīdissasi, yattha yattha seyyaṁ kappessasi phāsuṁyeva seyyaṁ kappessasī”ti. |
When, bhikkhu, this concentration of yours is thus developed and well-developed, then, bhikkhu, wherever you laugh, you will laugh comfortably; wherever you stand, you will stand comfortably; wherever you sit, you will sit comfortably; wherever you lie down, you will lie down comfortably.” |
Atha kho so bhikkhu bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then that bhikkhu, having been exhorted by the Blessed One with this exhortation, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. |
Atha kho so bhikkhu eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. |
Then that bhikkhu, dwelling alone, secluded, diligent, ardent, and resolute, before long, with his own direct knowledge, realized and abided in that unsurpassed culmination of the holy life for the sake of which clan sons rightly go forth from the home life into homelessness. |
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. |
He directly knew: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more for this state of being.” |
Aññataro ca pana so bhikkhu arahataṁ ahosīti. |
And that bhikkhu was one of the Arahants. |
Tatiyaṁ. |
The Third. |
64 - AN8.64 Gayāsīsasutta |
64 - AN8.64 Gayāsīsa Sutta |
Ekaṁ samayaṁ bhagavā gayāyaṁ viharati gayāsīse. |
On one occasion the Blessed One was dwelling at Gayā, at Gayāsīsa. |
Tatra kho bhagavā bhikkhū āmantesi …pe… |
There the Blessed One addressed the bhikkhus …pe… |
“pubbāhaṁ, bhikkhave, sambodhā anabhisambuddho bodhisattova samāno obhāsaññeva kho sañjānāmi, no ca rūpāni passāmi. |
“Before my enlightenment, bhikkhus, while I was still a Bodhisatta, I perceived only light, but I did not see forms. |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then this thought occurred to me, bhikkhus: |
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ rūpāni ca passeyyaṁ; |
‘If I were to perceive light and also see forms; |
evaṁ me idaṁ ñāṇadassanaṁ parisuddhataraṁ assā’ti. |
Then this knowledge and vision of mine would be purer.’ |
So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi; |
So, bhikkhus, at a later time, dwelling diligent, ardent, and resolute, I perceived light and also saw forms; |
no ca kho tāhi devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi. |
But I did not converse with those devas, nor did I engage in discussion with them. |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then this thought occurred to me, bhikkhus: |
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ; |
‘If I were to perceive light, and also see forms, and converse with those devas, and engage in discussion with them; |
evaṁ me idaṁ ñāṇadassanaṁ parisuddhataraṁ assā’ti. |
Then this knowledge and vision of mine would be purer.’ |
So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi; |
So, bhikkhus, at a later time, dwelling diligent, ardent, and resolute, I perceived light and also saw forms, and conversed with those devas, and engaged in discussion with them; |
no ca kho tā devatā jānāmi— |
But I did not know those devas— |
imā devatā amukamhā vā amukamhā vā devanikāyāti. |
‘These devas are from such-and-such a group of devas.’ |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then this thought occurred to me, bhikkhus: |
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ, tā ca devatā jāneyyaṁ: |
‘If I were to perceive light, and also see forms, and converse with those devas, and engage in discussion with them, and know those devas: |
“imā devatā amukamhā vā amukamhā vā devanikāyā”ti; |
“These devas are from such-and-such a group of devas”; |
evaṁ me idaṁ ñāṇadassanaṁ parisuddhataraṁ assā’ti. |
Then this knowledge and vision of mine would be purer.’ |
So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi, tā ca devatā jānāmi: |
So, bhikkhus, at a later time, dwelling diligent, ardent, and resolute, I perceived light and also saw forms, and conversed with those devas, and engaged in discussion with them, and knew those devas: |
‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti; |
‘These devas are from such-and-such a group of devas’; |
no ca kho tā devatā jānāmi: |
But I did not know those devas: |
‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti …pe… |
‘These devas, by the result of such-and-such kamma, having passed away from here, have reappeared there’ …pe… |
tā ca devatā jānāmi: |
And I knew those devas: |
‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti; |
‘These devas, by the result of such-and-such kamma, having passed away from here, have reappeared there’; |
no ca kho tā devatā jānāmi: |
But I did not know those devas: |
‘imā devatā imassa kammassa vipākena evamāhārā evaṁsukhadukkhappaṭisaṁvediniyo’ti …pe… |
‘These devas, by the result of such-and-such kamma, have such-and-such food, experience such-and-such pleasure and pain’ …pe… |
tā ca devatā jānāmi: |
And I knew those devas: |
‘imā devatā imassa kammassa vipākena evamāhārā evaṁsukhadukkhappaṭisaṁvediniyo’ti; |
‘These devas, by the result of such-and-such kamma, have such-and-such food, experience such-and-such pleasure and pain’; |
no ca kho tā devatā jānāmi: |
But I did not know those devas: |
‘imā devatā evaṁdīghāyukā evaṁciraṭṭhitikā’ti …pe… |
‘These devas have such-and-such a lifespan, such-and-such a duration of existence’ …pe… |
tā ca devatā jānāmi: |
And I knew those devas: |
‘imā devatā evaṁdīghāyukā evaṁciraṭṭhitikā’ti; |
‘These devas have such-and-such a lifespan, such-and-such a duration of existence’; |
no ca kho tā devatā jānāmi yadi vā me imāhi devatāhi saddhiṁ sannivutthapubbaṁ yadi vā na sannivutthapubbanti. |
But I did not know whether I had dwelled together with these devas before or not. |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then this thought occurred to me, bhikkhus: |
‘sace kho ahaṁ obhāsañceva sañjāneyyaṁ, rūpāni ca passeyyaṁ, tāhi ca devatāhi saddhiṁ santiṭṭheyyaṁ sallapeyyaṁ sākacchaṁ samāpajjeyyaṁ, tā ca devatā jāneyyaṁ: |
‘If I were to perceive light, and also see forms, and converse with those devas, and engage in discussion with them, and know those devas: |
“imā devatā amukamhā vā amukamhā vā devanikāyā”ti, tā ca devatā jāneyyaṁ: |
“These devas are from such-and-such a group of devas,” and know those devas: |
“imā devatā imassa kammassa vipākena ito cutā tattha upapannā”ti, tā ca devatā jāneyyaṁ: |
“These devas, by the result of such-and-such kamma, having passed away from here, have reappeared there,” and know those devas: |
“imā devatā evamāhārā evaṁsukhadukkhappaṭisaṁvediniyo”ti, tā ca devatā jāneyyaṁ: |
“These devas have such-and-such food, experience such-and-such pleasure and pain,” and know those devas: |
“imā devatā evaṁdīghāyukā evaṁciraṭṭhitikā”ti, tā ca devatā jāneyyaṁ yadi vā me imāhi devatāhi saddhiṁ sannivutthapubbaṁ yadi vā na sannivutthapubbanti; |
“These devas have such-and-such a lifespan, such-and-such a duration of existence,” and know whether I had dwelled together with these devas before or not; |
evaṁ me idaṁ ñāṇadassanaṁ parisuddhataraṁ assā’ti. |
Then this knowledge and vision of mine would be purer.’ |
So kho ahaṁ, bhikkhave, aparena samayena appamatto ātāpī pahitatto viharanto obhāsañceva sañjānāmi, rūpāni ca passāmi, tāhi ca devatāhi saddhiṁ santiṭṭhāmi sallapāmi sākacchaṁ samāpajjāmi, tā ca devatā jānāmi: |
So, bhikkhus, at a later time, dwelling diligent, ardent, and resolute, I perceived light and also saw forms, and conversed with those devas, and engaged in discussion with them, and knew those devas: |
‘imā devatā amukamhā vā amukamhā vā devanikāyā’ti, tā ca devatā jānāmi: |
‘These devas are from such-and-such a group of devas,’ and knew those devas: |
‘imā devatā imassa kammassa vipākena ito cutā tattha upapannā’ti, tā ca devatā jānāmi: |
‘These devas, by the result of such-and-such kamma, having passed away from here, have reappeared there,’ and knew those devas: |
‘imā devatā evamāhārā evaṁsukhadukkhappaṭisaṁvediniyo’ti, tā ca devatā jānāmi: |
‘These devas have such-and-such food, experience such-and-such pleasure and pain,’ and knew those devas: |
‘imā devatā evaṁdīghāyukā evaṁciraṭṭhitikā’ti, tā ca devatā jānāmi yadi vā me devatāhi saddhiṁ sannivutthapubbaṁ yadi vā na sannivutthapubbanti. |
‘These devas have such-and-such a lifespan, such-and-such a duration of existence,’ and knew whether I had dwelled together with these devas before or not. |
Yāvakīvañca me, bhikkhave, evaṁ aṭṭhaparivaṭṭaṁ adhidevañāṇadassanaṁ na suvisuddhaṁ ahosi, neva tāvāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. |
And as long as, bhikkhus, my knowledge and vision of the devas, in these eight aspects, was not thoroughly purified, so long, bhikkhus, I did not claim to have fully awakened to unsurpassed perfect self-awakening in the world with its devas, Māra, Brahmā, with its ascetics and brahmins, its devas and humans. |
Yato ca kho me, bhikkhave, evaṁ aṭṭhaparivaṭṭaṁ adhidevañāṇadassanaṁ suvisuddhaṁ ahosi, athāhaṁ, bhikkhave, ‘sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ; |
But when, bhikkhus, my knowledge and vision of the devas, in these eight aspects, was thoroughly purified, then, bhikkhus, I claimed to have fully awakened to unsurpassed perfect self-awakening in the world with its devas, Māra, Brahmā, with its ascetics and brahmins, its devas and humans; |
ñāṇañca pana me dassanaṁ udapādi; |
And knowledge and vision arose in me: |
akuppā me cetovimutti; ayamantimā jāti natthi dāni punabbhavo”ti. |
‘My liberation of mind is unshakeable; this is the last birth; there is no more renewed existence.’” |
Catutthaṁ. |
The Fourth. |
70 - AN8.70 Bhūmicālasutta |
70 - AN8.70 Earthquake Sutta |
Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
On one occasion the Blessed One was dwelling at Vesālī, in the Gabled Hall in the Great Wood. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. |
Then the Blessed One, having dressed in the morning, taking his bowl and robe, entered Vesālī for alms. |
Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: |
Having walked for alms in Vesālī, after his meal, on his return from the almsround, the Blessed One addressed the Venerable Ānanda: |
“gaṇhāhi, ānanda, nisīdanaṁ. |
“Take the sitting cloth, Ānanda. |
Yena cāpālaṁ cetiyaṁ tenupasaṅkamissāma divāvihārāyā”ti. |
Let us go to the Cāpāla Shrine for a day’s abiding.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi. |
“Yes, venerable sir,” the Venerable Ānanda replied to the Blessed One, and taking the sitting cloth, he followed close behind the Blessed One. |
Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then the Blessed One approached the Cāpāla Shrine. Having approached, he sat down on the prepared seat. |
Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Having sat down, the Blessed One addressed the Venerable Ānanda: |
“Ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtakaṁ cetiyaṁ; ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ. |
“Pleasant, Ānanda, is Vesālī; pleasant is the Udena Shrine; pleasant is the Gotamaka Shrine; pleasant is the Sattamba Shrine; pleasant is the Bahuputtaka Shrine; pleasant is the Sārandada Shrine; pleasant is the Cāpāla Shrine. |
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. |
Whoever, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, established, practiced, and thoroughly undertaken the four **bases of spiritual power** (iddhipāda), if he wishes, Ānanda, he may remain for a world-period or for the remainder of a world-period. |
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. Ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti. |
The Tathāgata, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, established, practiced, and thoroughly undertaken the four bases of spiritual power. If he wishes, Ānanda, the Tathāgata may remain for a world-period or for the remainder of a world-period.” |
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; |
Yet, the Venerable Ānanda, despite such a broad hint given by the Blessed One, such a broad intimation, was unable to penetrate it; |
na bhagavantaṁ yāci: |
He did not beg the Blessed One: |
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto. |
“Venerable sir, may the Blessed One remain for a world-period! May the Fortunate One remain for a world-period, for the welfare of many, for the happiness of many, out of compassion for the world, for the good, welfare, and happiness of devas and humans!”—as if his mind were possessed by Māra. |
Dutiyampi kho bhagavā …pe… |
A second time the Blessed One …pe… |
tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
A third time the Blessed One addressed the Venerable Ānanda: |
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtakaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ. |
“Pleasant, Ānanda, is Vesālī; pleasant is the Udena Shrine; pleasant is the Gotamaka Shrine; pleasant is the Sattamba Shrine; pleasant is the Bahuputtaka Shrine; pleasant is the Sārandada Shrine; pleasant is the Cāpāla Shrine. |
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, ākaṅkhamāno so, ānanda, kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. |
Whoever, Ānanda, has developed, cultivated, made a vehicle of, made a basis of, established, practiced, and thoroughly undertaken the four bases of spiritual power, if he wishes, Ānanda, he may remain for a world-period or for the remainder of a world-period. |
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā …pe… ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti. |
The Tathāgata, Ānanda, has developed …pe… if he wishes, Ānanda, the Tathāgata may remain for a world-period or for the remainder of a world-period.” |
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; |
Yet, the Venerable Ānanda, despite such a broad hint given by the Blessed One, such a broad intimation, was unable to penetrate it; |
na bhagavantaṁ yāci: |
He did not beg the Blessed One: |
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto. |
“Venerable sir, may the Blessed One remain for a world-period! May the Fortunate One remain for a world-period, for the welfare of many, for the happiness of many, out of compassion for the world, for the good, welfare, and happiness of devas and humans!”—as if his mind were possessed by Māra. |
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One addressed the Venerable Ānanda: |
“gaccha tvaṁ, ānanda, yassadāni kālaṁ maññasī”ti. |
“Go, Ānanda, do as you now deem fit.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā bhagavato avidūre aññatarasmiṁ rukkhamūle nisīdi. |
“Yes, venerable sir,” the Venerable Ānanda replied to the Blessed One, and rising from his seat, he paid homage to the Blessed One, circumambulated him, and sat down at the foot of a certain tree not far from the Blessed One. |
Atha kho māro pāpimā acirapakkante āyasmante ānande bhagavantaṁ etadavoca: |
Then Māra, the Evil One, approached the Blessed One, soon after the Venerable Ānanda had departed, and said to the Blessed One: |
“Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. |
“Venerable sir, may the Blessed One now attain final Nibbāna! May the Fortunate One attain final Nibbāna! Now is the time for the Blessed One to attain final Nibbāna! |
Bhāsitā kho panesā, bhante, bhagavatā vācā: |
For, venerable sir, this word was spoken by the Blessed One: |
‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. |
‘Evil One, I will not attain final Nibbāna until my bhikkhus become disciples who are competent, disciplined, confident, secure from the bonds of attachment, learned, Dhamma-holders, practicing in accordance with the Dhamma, practicing rightly, conforming to the Dhamma, having learned their teacher’s teaching, will explain, teach, declare, establish, open up, analyze, and make plain the Dhamma, and having well-refuted the arisen opposing views with the Dhamma, will teach the Dhamma with a wonder-working quality.’ |
Etarahi, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. |
Now, venerable sir, the bhikkhus, the Blessed One’s disciples, are competent, disciplined, confident, secure from the bonds of attachment, learned, Dhamma-holders, practicing in accordance with the Dhamma, practicing rightly, conforming to the Dhamma, having learned their teacher’s teaching, they explain, teach, declare, establish, open up, analyze, and make plain the Dhamma, and having well-refuted the arisen opposing views with the Dhamma, they teach the Dhamma with a wonder-working quality. |
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. |
Venerable sir, may the Blessed One now attain final Nibbāna! May the Fortunate One attain final Nibbāna! Now is the time for the Blessed One to attain final Nibbāna! |
Bhāsitā kho panesā, bhante, bhagavatā vācā: |
For, venerable sir, this word was spoken by the Blessed One: |
‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti …pe… |
‘Evil One, I will not attain final Nibbāna until my bhikkhunīs become disciples …pe… |
yāva me upāsakā na sāvakā bhavissanti …pe… |
until my laymen become disciples …pe… |
yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. |
until my laywomen become disciples who are competent, disciplined, confident, secure from the bonds of attachment, learned, Dhamma-holders, practicing in accordance with the Dhamma, practicing rightly, conforming to the Dhamma, having learned their teacher’s teaching, will explain, teach, declare, establish, open up, analyze, and make plain the Dhamma, and having well-refuted the arisen opposing views with the Dhamma, will teach the Dhamma with a wonder-working quality.’ |
Etarahi, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā pattayogakkhemā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. |
Now, venerable sir, the laywomen, the Blessed One’s disciples, are competent, disciplined, confident, secure from the bonds of attachment, learned, Dhamma-holders, practicing in accordance with the Dhamma, practicing rightly, conforming to the Dhamma, having learned their teacher’s teaching, they explain, teach, declare, establish, open up, analyze, and make plain the Dhamma, and having well-refuted the arisen opposing views with the Dhamma, they teach the Dhamma with a wonder-working quality. |
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato. |
Venerable sir, may the Blessed One now attain final Nibbāna! May the Fortunate One attain final Nibbāna! Now is the time for the Blessed One to attain final Nibbāna! |
Bhāsitā kho panesā, bhante, bhagavatā vācā: |
For, venerable sir, this word was spoken by the Blessed One: |
‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitan’ti. |
‘Evil One, I will not attain final Nibbāna until this holy life of mine becomes prosperous, flourishing, widespread, widely known, until it is well-proclaimed by devas and humans.’ |
Etarahi, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitaṁ. |
Now, venerable sir, the Blessed One’s holy life is prosperous, flourishing, widespread, widely known, well-proclaimed by devas and humans. |
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato. Parinibbānakālo dāni, bhante, bhagavato”ti. |
Venerable sir, may the Blessed One now attain final Nibbāna! May the Fortunate One attain final Nibbāna! Now is the time for the Blessed One to attain final Nibbāna!” |
“Appossukko tvaṁ, pāpima, hohi. Naciraṁ tathāgatassa parinibbānaṁ bhavissati. |
“Be at ease, Evil One. The Tathāgata’s final Nibbāna will not be long delayed. |
Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti. |
In three months from now, the Tathāgata will attain final Nibbāna.” |
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji. |
Then the Blessed One, mindfully and clearly comprehending, at the Cāpāla Shrine, relinquished the life-formation. |
Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu. |
And when the Blessed One relinquished the life-formation, there occurred a great earthquake, terrifying and hair-raising, and the divine drums burst open. |
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: |
Then the Blessed One, understanding this matter, on that occasion uttered this inspired utterance: |
“Tulamatulañca sambhavaṁ, |
“The Sage relinquished the equal and the unequal, |
Bhavasaṅkhāramavassaji muni; |
The volitional formations of existence; |
Ajjhattarato samāhito, |
Content within, concentrated, |
Abhindi kavacamivattasambhavan”ti. |
He shattered the armor of self-existence.” |
Atha kho āyasmato ānandassa etadahosi: |
Then this thought occurred to the Venerable Ānanda: |
“mahā vatāyaṁ bhūmicālo; |
“Indeed, this is a great earthquake! |
sumahā vatāyaṁ bhūmicālo bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu. |
Indeed, this is a very great earthquake, terrifying and hair-raising, and the divine drums have burst open! |
Ko nu kho hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā”ti? |
What now is the cause, what is the reason for the appearance of this great earthquake?” |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Then the Venerable Ānanda approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the Venerable Ānanda said to the Blessed One: |
“mahā vatāyaṁ, bhante, bhūmicālo; |
“Venerable sir, indeed this is a great earthquake! |
sumahā vatāyaṁ, bhante, bhūmicālo bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu. |
Indeed, venerable sir, this is a very great earthquake, terrifying and hair-raising, and the divine drums have burst open! |
Ko nu kho, bhante, hetu, ko paccayo mahato bhūmicālassa pātubhāvāyā”ti? |
What now, venerable sir, is the cause, what is the reason for the appearance of this great earthquake?” |
“Aṭṭhime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. |
“Ānanda, there are these eight causes, eight reasons for the appearance of a great earthquake. |
Katame aṭṭha? |
Which eight? |
Ayaṁ, ānanda, mahāpathavī udake patiṭṭhitā; udakaṁ vāte patiṭṭhitaṁ; vāto ākāsaṭṭho hoti. So, ānanda, samayo yaṁ mahāvātā vāyanti; mahāvātā vāyantā udakaṁ kampenti; udakaṁ kampitaṁ pathaviṁ kampeti. |
1. Here, Ānanda, this great earth is established on water; water is established on wind; wind is established in space. There comes a time, Ānanda, when great winds blow; great winds blowing cause the water to quake; the quaking water causes the earth to quake. |
Ayaṁ, ānanda, paṭhamo hetu, paṭhamo paccayo mahato bhūmicālassa pātubhāvāya. |
This, Ānanda, is the first cause, the first reason for the appearance of a great earthquake. |
Puna caparaṁ, ānanda, samaṇo vā brāhmaṇo vā iddhimā cetovasippatto devatā vā mahiddhikā mahānubhāvā. Tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṁ pathaviṁ kampeti saṅkampeti sampakampeti sampavedheti. |
2. Furthermore, Ānanda, when a recluse or brahmin, who is mighty and has mastery of mind, or a deva of great power and might, has developed a limited perception of earth and an immeasurable perception of water. He causes this earth to quake, shake, tremble, and violently shake. |
Ayaṁ, ānanda, dutiyo hetu, dutiyo paccayo mahato bhūmicālassa pātubhāvāya. |
This, Ānanda, is the second cause, the second reason for the appearance of a great earthquake. |
Puna caparaṁ, ānanda, yadā bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṁ okkamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. |
3. Furthermore, Ānanda, when a Bodhisatta, having descended from the Tusita realm, mindfully and clearly comprehending, enters his mother’s womb, then this earth quakes, shakes, trembles, and violently shakes. |
Ayaṁ, ānanda, tatiyo hetu, tatiyo paccayo mahato bhūmicālassa pātubhāvāya. |
This, Ānanda, is the third cause, the third reason for the appearance of a great earthquake. |
Puna caparaṁ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. |
4. Furthermore, Ānanda, when a Bodhisatta, mindfully and clearly comprehending, emerges from his mother’s womb, then this earth quakes, shakes, trembles, and violently shakes. |
Ayaṁ, ānanda, catuttho hetu, catuttho paccayo mahato bhūmicālassa pātubhāvāya. |
This, Ānanda, is the fourth cause, the fourth reason for the appearance of a great earthquake. |
Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. |
5. Furthermore, Ānanda, when the Tathāgata awakens to unsurpassed perfect self-awakening, then this earth quakes, shakes, trembles, and violently shakes. |
Ayaṁ, ānanda, pañcamo hetu, pañcamo paccayo mahato bhūmicālassa pātubhāvāya. |
This, Ānanda, is the fifth cause, the fifth reason for the appearance of a great earthquake. |
Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. |
6. Furthermore, Ānanda, when the Tathāgata sets in motion the unsurpassed Wheel of Dhamma, then this earth quakes, shakes, trembles, and violently shakes. |
Ayaṁ, ānanda, chaṭṭho hetu, chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya. |
This, Ānanda, is the sixth cause, the sixth reason for the appearance of a great earthquake. |
Puna caparaṁ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. |
7. Furthermore, Ānanda, when the Tathāgata, mindfully and clearly comprehending, relinquishes the life-formation, then this earth quakes, shakes, trembles, and violently shakes. |
Ayaṁ, ānanda, sattamo hetu, sattamo paccayo mahato bhūmicālassa pātubhāvāya. |
This, Ānanda, is the seventh cause, the seventh reason for the appearance of a great earthquake. |
Puna caparaṁ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. |
8. Furthermore, Ānanda, when the Tathāgata attains final Nibbāna with the element of Nibbāna without remainder, then this earth quakes, shakes, trembles, and violently shakes. |
Ayaṁ, ānanda, aṭṭhamo hetu, aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya. |
This, Ānanda, is the eighth cause, the eighth reason for the appearance of a great earthquake. |
Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā”ti. |
Ānanda, these are the eight causes, eight reasons for the appearance of a great earthquake.” |
Dasamaṁ. |
The Tenth. |
Bhūmicālavaggo dutiyo. |
The Earthquake Chapter, the Second. |
Tassuddānaṁ |
The summary of that: |
Icchā alañca saṅkhittaṁ, |
Desire and able, brief, |
gayā abhibhunā saha; |
Gayā with overcoming; |
Vimokkho dve ca vohārā, |
Liberation, two modes of speech, |
parisā bhūmicālenāti. |
Assemblies, and the earthquake. |
73 - AN8.73 Paṭhamamaraṇassatisutta |
73 - AN8.73 The First Mindfulness of Death Sutta |
Ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe. |
On one occasion the Blessed One was dwelling in the Brick Hall at Nātika. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“maraṇassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā. |
“Bhikkhus, **mindfulness of death**, when developed and cultivated, is of great fruit, of great benefit, culminating in the Deathless, ending in the Deathless. |
Bhāvetha no tumhe, bhikkhave, maraṇassatin”ti. |
Do you, bhikkhus, develop mindfulness of death?” |
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: |
When this was said, a certain bhikkhu said to the Blessed One: |
“ahaṁ kho, bhante, bhāvemi maraṇassatin”ti. |
“Venerable sir, I do develop mindfulness of death.” |
“Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? |
“And how, bhikkhu, do you develop mindfulness of death?” |
“Idha mayhaṁ, bhante, evaṁ hoti: |
“Here, venerable sir, it occurs to me: |
‘aho vatāhaṁ rattindivaṁ jīveyyaṁ, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, if only I would live for a day and night, I would pay attention to the Blessed One’s teaching; much would be done by me.’ |
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. |
That is how, venerable sir, I develop mindfulness of death.” |
Aññataropi kho bhikkhu bhagavantaṁ etadavoca: |
Another bhikkhu also said to the Blessed One: |
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. |
“Venerable sir, I too develop mindfulness of death.” |
“Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? |
“And how, bhikkhu, do you develop mindfulness of death?” |
“Idha mayhaṁ, bhante, evaṁ hoti: |
“Here, venerable sir, it occurs to me: |
‘aho vatāhaṁ divasaṁ jīveyyaṁ, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, if only I would live for a day, I would pay attention to the Blessed One’s teaching; much would be done by me.’ |
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. |
That is how, venerable sir, I develop mindfulness of death.” |
Aññataropi kho bhikkhu bhagavantaṁ etadavoca: |
Another bhikkhu also said to the Blessed One: |
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. |
“Venerable sir, I too develop mindfulness of death.” |
“Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? |
“And how, bhikkhu, do you develop mindfulness of death?” |
“Idha mayhaṁ, bhante, evaṁ hoti: |
“Here, venerable sir, it occurs to me: |
‘aho vatāhaṁ upaḍḍhadivasaṁ jīveyyaṁ, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, if only I would live for half a day, I would pay attention to the Blessed One’s teaching; much would be done by me.’ |
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. |
That is how, venerable sir, I develop mindfulness of death.” |
Aññataropi kho bhikkhu bhagavantaṁ etadavoca: |
Another bhikkhu also said to the Blessed One: |
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. |
“Venerable sir, I too develop mindfulness of death.” |
“Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? |
“And how, bhikkhu, do you develop mindfulness of death?” |
“Idha mayhaṁ, bhante, evaṁ hoti: |
“Here, venerable sir, it occurs to me: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ ekapiṇḍapātaṁ bhuñjāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, if only I would live for the time it takes to eat one mouthful of food, I would pay attention to the Blessed One’s teaching; much would be done by me.’ |
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. |
That is how, venerable sir, I develop mindfulness of death.” |
Aññataropi kho bhikkhu bhagavantaṁ etadavoca: |
Another bhikkhu also said to the Blessed One: |
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. |
“Venerable sir, I too develop mindfulness of death.” |
“Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? |
“And how, bhikkhu, do you develop mindfulness of death?” |
“Idha mayhaṁ, bhante, evaṁ hoti: |
“Here, venerable sir, it occurs to me: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ upaḍḍhapiṇḍapātaṁ bhuñjāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, if only I would live for the time it takes to eat half a mouthful of food, I would pay attention to the Blessed One’s teaching; much would be done by me.’ |
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. |
That is how, venerable sir, I develop mindfulness of death.” |
Aññataropi kho bhikkhu bhagavantaṁ etadavoca: |
Another bhikkhu also said to the Blessed One: |
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. |
“Venerable sir, I too develop mindfulness of death.” |
“Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? |
“And how, bhikkhu, do you develop mindfulness of death?” |
“Idha mayhaṁ, bhante, evaṁ hoti: |
“Here, venerable sir, it occurs to me: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, if only I would live for the time it takes to chew and swallow four or five mouthfuls, I would pay attention to the Blessed One’s teaching; much would be done by me.’ |
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. |
That is how, venerable sir, I develop mindfulness of death.” |
Aññataropi kho bhikkhu bhagavantaṁ etadavoca: |
Another bhikkhu also said to the Blessed One: |
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. |
“Venerable sir, I too develop mindfulness of death.” |
“Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? |
“And how, bhikkhu, do you develop mindfulness of death?” |
“Idha mayhaṁ, bhante, evaṁ hoti: |
“Here, venerable sir, it occurs to me: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ ekaṁ ālopaṁ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, if only I would live for the time it takes to chew and swallow one mouthful, I would pay attention to the Blessed One’s teaching; much would be done by me.’ |
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. |
That is how, venerable sir, I develop mindfulness of death.” |
Aññataropi kho bhikkhu bhagavantaṁ etadavoca: |
Another bhikkhu also said to the Blessed One: |
“ahampi kho, bhante, bhāvemi maraṇassatin”ti. |
“Venerable sir, I too develop mindfulness of death.” |
“Yathā kathaṁ pana tvaṁ, bhikkhu, bhāvesi maraṇassatin”ti? |
“And how, bhikkhu, do you develop mindfulness of death?” |
“Idha mayhaṁ, bhante, evaṁ hoti: |
“Here, venerable sir, it occurs to me: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ assasitvā vā passasāmi, passasitvā vā assasāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, if only I would live for the time it takes to breathe in after breathing out, or to breathe out after breathing in, I would pay attention to the Blessed One’s teaching; much would be done by me.’ |
Evaṁ kho ahaṁ, bhante, bhāvemi maraṇassatin”ti. |
That is how, venerable sir, I develop mindfulness of death.” |
Evaṁ vutte, bhagavā te bhikkhū etadavoca: |
When this was said, the Blessed One said to those bhikkhus: |
“yvāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: |
“That bhikkhu, bhikkhus, who develops mindfulness of death thus: |
‘aho vatāhaṁ rattindivaṁ jīveyyaṁ, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, if only I would live for a day and night, I would pay attention to the Blessed One’s teaching; much would be done by me.’ |
Yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: |
And that bhikkhu, bhikkhus, who develops mindfulness of death thus: |
‘aho vatāhaṁ divasaṁ jīveyyaṁ, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti; |
‘Oh, if only I would live for a day, I would pay attention to the Blessed One’s teaching; much would be done by me.’ |
yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: |
And that bhikkhu, bhikkhus, who develops mindfulness of death thus: |
‘aho vatāhaṁ upaḍḍhadivasaṁ jīveyyaṁ, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, if only I would live for half a day, I would pay attention to the Blessed One’s teaching; much would be done by me.’ |
Yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: |
And that bhikkhu, bhikkhus, who develops mindfulness of death thus: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ ekapiṇḍapātaṁ bhuñjāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti; |
‘Oh, if only I would live for the time it takes to eat one mouthful of food, I would pay attention to the Blessed One’s teaching; much would be done by me.’ |
yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: |
And that bhikkhu, bhikkhus, who develops mindfulness of death thus: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ upaḍḍhapiṇḍapātaṁ bhuñjāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, if only I would live for the time it takes to eat half a mouthful of food, I would pay attention to the Blessed One’s teaching; much would be done by me.’ |
Yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: |
And that bhikkhu, bhikkhus, who develops mindfulness of death thus: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti— |
‘Oh, if only I would live for the time it takes to chew and swallow four or five mouthfuls, I would pay attention to the Blessed One’s teaching; much would be done by me’— |
ime vuccanti, bhikkhave, ‘bhikkhū pamattā viharanti, dandhaṁ maraṇassatiṁ bhāventi āsavānaṁ khayāya’. |
These, bhikkhus, are called ‘bhikkhus who dwell heedless, who develop mindfulness of death slowly for the destruction of the taints.’ |
Yo ca khvāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: |
But that bhikkhu, bhikkhus, who develops mindfulness of death thus: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ ekaṁ ālopaṁ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti. |
‘Oh, if only I would live for the time it takes to chew and swallow one mouthful, I would pay attention to the Blessed One’s teaching; much would be done by me.’ |
Yo cāyaṁ, bhikkhave, bhikkhu evaṁ maraṇassatiṁ bhāveti: |
And that bhikkhu, bhikkhus, who develops mindfulness of death thus: |
‘aho vatāhaṁ tadantaraṁ jīveyyaṁ yadantaraṁ assasitvā vā passasāmi, passasitvā vā assasāmi, bhagavato sāsanaṁ manasi kareyyaṁ, bahu vata me kataṁ assā’ti— |
‘Oh, if only I would live for the time it takes to breathe in after breathing out, or to breathe out after breathing in, I would pay attention to the Blessed One’s teaching; much would be done by me’— |
ime vuccanti, bhikkhave, ‘bhikkhū appamattā viharanti, tikkhaṁ maraṇassatiṁ bhāventi āsavānaṁ khayāya’. |
These, bhikkhus, are called ‘bhikkhus who dwell diligent, who develop mindfulness of death keenly for the destruction of the taints.’ |
Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: |
Therefore, bhikkhus, you should train thus: |
‘appamattā viharissāma, tikkhaṁ maraṇassatiṁ bhāvayissāma āsavānaṁ khayāyā’ti. |
‘We will dwell diligent, we will develop mindfulness of death keenly for the destruction of the taints.’ |
Evañhi vo, bhikkhave, sikkhitabban”ti. |
Thus, bhikkhus, you should train.” |
Tatiyaṁ. |
The Third. |
76 - AN8.76 Dutiyasampadāsutta |
76 - AN8.76 The Second Accomplishments Sutta |
“Aṭṭhimā, bhikkhave, sampadā. |
“Bhikkhus, there are these eight accomplishments. |
Katamā aṭṭha? |
Which eight? |
Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā, saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā. |
Accomplishment in diligence, accomplishment in protection, good friendship, balanced livelihood, accomplishment in faith, accomplishment in virtue, accomplishment in generosity, accomplishment in wisdom. |
Katamā ca, bhikkhave, uṭṭhānasampadā? |
And what, bhikkhus, is accomplishment in diligence? |
Idha, bhikkhave, kulaputto yena kammaṭṭhānena jīvitaṁ kappeti— |
Here, bhikkhus, a clan son earns his living by whatever occupation— |
yadi kasiyā yadi vaṇijjāya yadi gorakkhena yadi issattena yadi rājaporisena yadi sippaññatarena— |
whether by farming, or by trade, or by cattle-keeping, or by archery, or by serving the king, or by any other craft— |
tattha dakkho hoti analaso, tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātunti. |
therein he is diligent, not lazy, endowed with a proper sense of means and methods, able to do and able to arrange. |
Ayaṁ vuccati, bhikkhave, uṭṭhānasampadā. |
This, bhikkhus, is called accomplishment in diligence. |
Katamā ca, bhikkhave, ārakkhasampadā? |
And what, bhikkhus, is accomplishment in protection? |
Idha, bhikkhave, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā te ārakkhena guttiyā sampādeti: |
Here, bhikkhus, a clan son has wealth acquired by diligent striving, gathered by the strength of his arms, earned by the sweat of his brow, righteous and righteously obtained. He protects it with safeguarding and care, thinking: |
‘kinti me bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi ḍaheyya, na udakaṁ vaheyya, na appiyā dāyādā hareyyun’ti. |
‘How can kings not confiscate this wealth of mine, or thieves not steal it, or fire not burn it, or floods not carry it away, or unpleasant heirs not seize it?’ |
Ayaṁ vuccati, bhikkhave, ārakkhasampadā. |
This, bhikkhus, is called accomplishment in protection. |
Katamā ca, bhikkhave, kalyāṇamittatā? |
And what, bhikkhus, is good friendship? |
Idha, bhikkhave, kulaputto yasmiṁ gāme vā nigame vā paṭivasati, tattha ye te honti gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino vuddhā vā vuddhasīlino saddhāsampannā sīlasampannā cāgasampannā paññāsampannā, tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati. |
Here, bhikkhus, in whatever village or town a clan son dwells, there he associates with those householders or householders’ sons, whether young or old, who are virtuous, endowed with faith, endowed with virtue, endowed with generosity, endowed with wisdom—he sits down with them, converses with them, engages in discussion with them; and he emulates the faith of those who are endowed with faith, he emulates the virtue of those who are endowed with virtue, he emulates the generosity of those who are endowed with generosity, he emulates the wisdom of those who are endowed with wisdom. |
Ayaṁ vuccati, bhikkhave, kalyāṇamittatā. |
This, bhikkhus, is called good friendship. |
Katamā ca, bhikkhave, samajīvitā? |
And what, bhikkhus, is balanced livelihood? |
Idha, bhikkhave, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti. |
Here, bhikkhus, a clan son, knowing his income and his expenses, leads a balanced life, neither extravagant nor miserly, thinking: ‘Thus my income will cover my expenses, and my expenses will not exceed my income.’ |
Seyyathāpi, bhikkhave, tulādhāro vā tulādhārantevāsī vā tulaṁ paggahetvā jānāti: ‘ettakena vā onataṁ, ettakena vā unnatan’ti; |
Just as, bhikkhus, a balance-holder or his apprentice, holding up the balance, knows: ‘It has dipped by so much, or it has risen by so much’; |
evamevaṁ kho, bhikkhave, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti. |
Even so, bhikkhus, a clan son, knowing his income and his expenses, leads a balanced life, neither extravagant nor miserly, thinking: ‘Thus my income will cover my expenses, and my expenses will not exceed my income.’ |
Sacāyaṁ, bhikkhave, kulaputto appāyo samāno uḷāraṁ jīvikaṁ kappeti, tassa bhavanti vattāro ‘udumbarakhādī vāyaṁ kulaputto bhoge khādatī’ti. |
If, bhikkhus, this clan son, having little income, leads an extravagant life, then those who speak will say of him: ‘This clan son consumes his wealth like one who eats a fig tree fruit.’ |
Sace panāyaṁ, bhikkhave, kulaputto mahāyo samāno kasiraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṁ vāyaṁ kulaputto marissatī’ti. |
But if, bhikkhus, this clan son, having much income, leads a miserable life, then those who speak will say of him: ‘This clan son will die like one whose elder has not died.’ |
Yato ca khoyaṁ, bhikkhave, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti. |
But when, bhikkhus, this clan son, knowing his income and his expenses, leads a balanced life, neither extravagant nor miserly, thinking: ‘Thus my income will cover my expenses, and my expenses will not exceed my income,’ |
Ayaṁ vuccati, bhikkhave, samajīvitā. |
This, bhikkhus, is called balanced livelihood. |
Katamā ca, bhikkhave, saddhāsampadā? |
And what, bhikkhus, is accomplishment in faith? |
Idha, bhikkhave, kulaputto saddho hoti, saddahati tathāgatassa bodhiṁ: |
Here, bhikkhus, a clan son is faithful; he has faith in the Tathāgata’s Awakening: |
‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti. |
‘Indeed, the Blessed One is …pe… teacher of devas and humans, the Awakened One, the Blessed One.’ |
Ayaṁ vuccati, bhikkhave, saddhāsampadā. |
This, bhikkhus, is called accomplishment in faith. |
Katamā ca, bhikkhave, sīlasampadā? |
And what, bhikkhus, is accomplishment in virtue? |
Idha, bhikkhave, kulaputto pāṇātipātā paṭivirato hoti …pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. |
Here, bhikkhus, a clan son abstains from the taking of life …pe… abstains from fermented and distilled liquors which are the basis of heedlessness. |
Ayaṁ vuccati, bhikkhave, sīlasampadā. |
This, bhikkhus, is called accomplishment in virtue. |
Katamā ca, bhikkhave, cāgasampadā? |
And what, bhikkhus, is accomplishment in generosity? |
Idha, bhikkhave, kulaputto vigatamalamaccherena cetasā agāraṁ ajjhāvasati …pe… yācayogo dānasaṁvibhāgarato. |
Here, bhikkhus, a clan son dwells at home with a mind free from the stain of stinginess …pe… responsive to requests, delighting in sharing gifts. |
Ayaṁ vuccati, bhikkhave, cāgasampadā. |
This, bhikkhus, is called accomplishment in generosity. |
Katamā ca, bhikkhave, paññāsampadā? |
And what, bhikkhus, is accomplishment in wisdom? |
Idha, bhikkhave, kulaputto paññavā hoti …pe… sammā dukkhakkhayagāminiyā. |
Here, bhikkhus, a clan son is wise …pe… leading to the complete destruction of suffering. |
Ayaṁ vuccati, bhikkhave, paññāsampadā. |
This, bhikkhus, is called accomplishment in wisdom. |
Imā kho, bhikkhave, aṭṭha sampadāti. |
Bhikkhus, these are the eight accomplishments. |
Uṭṭhātā kammadheyyesu, |
Diligent in his work, |
appamatto vidhānavā; |
Heedful and resourceful; |
Samaṁ kappeti jīvikaṁ, |
He leads a balanced life, |
sambhataṁ anurakkhati. |
And protects what he has stored up. |
Saddho sīlena sampanno, |
Faithful and endowed with virtue, |
vadaññū vītamaccharo; |
Generous and free from stinginess; |
Niccaṁ maggaṁ visodheti, |
He always purifies the path, |
sotthānaṁ samparāyikaṁ. |
Leading to welfare in the next world. |
Iccete aṭṭha dhammā ca, |
Thus, these eight dhammas, |
saddhassa gharamesino; |
For a faithful householder; |
Akkhātā saccanāmena, |
Are truly proclaimed, |
ubhayattha sukhāvahā. |
Bringing happiness in both worlds. |
Diṭṭhadhammahitatthāya, |
For the sake of welfare in this world, |
samparāyasukhāya ca; |
And for happiness in the next world; |
Evametaṁ gahaṭṭhānaṁ, |
Thus for householders, |
cāgo puññaṁ pavaḍḍhatī”ti. |
Generosity and merit increase.” |
Chaṭṭhaṁ. |
The Sixth. |
77 - AN8.77 Icchāsutta |
77 - AN8.77 Desire Sutta |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
Then the Venerable Sāriputta addressed the bhikkhus: |
“āvuso bhikkhavo”ti. |
“Friends, bhikkhus!” |
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. |
“Friend,” those bhikkhus replied to the Venerable Sāriputta. |
Āyasmā sāriputto etadavoca: |
The Venerable Sāriputta said this: |
“Aṭṭhime, āvuso, puggalā santo saṁvijjamānā lokasmiṁ. |
“Friends, these eight individuals are present, found in the world. |
Katame aṭṭha? |
Which eight? |
Idhāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
1. Here, friends, when a bhikkhu dwells secluded, living unattached, desire for gain arises in him. |
So uṭṭhahati, ghaṭati, vāyamati lābhāya. |
He strives, exerts, and makes an effort for gain. |
Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya lābho nuppajjati. |
As he strives, exerts, and makes an effort for gain, gain does not arise for him. |
So tena alābhena socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
Due to that lack of gain, he grieves, he is distressed, he laments, he beats his breast, he falls into confusion. |
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. |
This, friends, is called: ‘A bhikkhu dwells desiring gain, strives, exerts, and makes an effort for gain, but does not obtain gain, and he grieves and laments, and has fallen away from the true Dhamma.’ |
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
2. But here, friends, when a bhikkhu dwells secluded, living unattached, desire for gain arises in him. |
So uṭṭhahati, ghaṭati, vāyamati lābhāya. |
He strives, exerts, and makes an effort for gain. |
Tassa uṭṭhahato ghaṭato vāyamato lābhāya lābho uppajjati. |
As he strives, exerts, and makes an effort for gain, gain arises for him. |
So tena lābhena majjati pamajjati pamādamāpajjati. |
Due to that gain, he becomes intoxicated, heedless, and falls into heedlessness. |
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, lābhī ca, madī ca pamādī ca, cuto ca saddhammā’. |
This, friends, is called: ‘A bhikkhu dwells desiring gain, strives, exerts, and makes an effort for gain, and he obtains gain, and he is intoxicated and heedless, and has fallen away from the true Dhamma.’ |
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
3. But here, friends, when a bhikkhu dwells secluded, living unattached, desire for gain arises in him. |
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. |
He does not strive, does not exert, does not make an effort for gain. |
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho nuppajjati. |
As he does not strive, does not exert, does not make an effort for gain, gain does not arise for him. |
So tena alābhena socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. |
Due to that lack of gain, he grieves, he is distressed, he laments, he beats his breast, he falls into confusion. |
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, socī ca paridevī ca, cuto ca saddhammā’. |
This, friends, is called: ‘A bhikkhu dwells desiring gain, does not strive, does not exert, does not make an effort for gain, and does not obtain gain, and he grieves and laments, and has fallen away from the true Dhamma.’ |
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
4. But here, friends, when a bhikkhu dwells secluded, living unattached, desire for gain arises in him. |
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. |
He does not strive, does not exert, does not make an effort for gain. |
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya lābho uppajjati. |
As he does not strive, does not exert, does not make an effort for gain, gain arises for him. |
So tena lābhena majjati pamajjati pamādamāpajjati. |
Due to that gain, he becomes intoxicated, heedless, and falls into heedlessness. |
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati na ghaṭati na vāyamati lābhāya, lābhī ca, madī ca pamādī ca, cuto ca saddhammā’. |
This, friends, is called: ‘A bhikkhu dwells desiring gain, does not strive, does not exert, does not make an effort for gain, and he obtains gain, and he is intoxicated and heedless, and has fallen away from the true Dhamma.’ |
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
5. But here, friends, when a bhikkhu dwells secluded, living unattached, desire for gain arises in him. |
So uṭṭhahati, ghaṭati, vāyamati lābhāya. |
He strives, exerts, and makes an effort for gain. |
Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya, lābho nuppajjati. |
As he strives, exerts, and makes an effort for gain, gain does not arise for him. |
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
Due to that lack of gain, he does not grieve, he is not distressed, he does not lament, he does not beat his breast, he does not fall into confusion. |
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati ghaṭati vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. |
This, friends, is called: ‘A bhikkhu dwells desiring gain, strives, exerts, and makes an effort for gain, but does not obtain gain, and he does not grieve and does not lament, and has not fallen away from the true Dhamma.’ |
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
6. But here, friends, when a bhikkhu dwells secluded, living unattached, desire for gain arises in him. |
So uṭṭhahati, ghaṭati, vāyamati lābhāya. |
He strives, exerts, and makes an effort for gain. |
Tassa uṭṭhahato, ghaṭato, vāyamato lābhāya, lābho uppajjati. |
As he strives, exerts, and makes an effort for gain, gain arises for him. |
So tena lābhena na majjati na pamajjati na pamādamāpajjati. |
Due to that gain, he does not become intoxicated, not heedless, and does not fall into heedlessness. |
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, uṭṭhahati, ghaṭati, vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. |
This, friends, is called: ‘A bhikkhu dwells desiring gain, strives, exerts, and makes an effort for gain, and he obtains gain, and he is not intoxicated and not heedless, and has not fallen away from the true Dhamma.’ |
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
7. But here, friends, when a bhikkhu dwells secluded, living unattached, desire for gain arises in him. |
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. |
He does not strive, does not exert, does not make an effort for gain. |
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya, lābho nuppajjati. |
As he does not strive, does not exert, does not make an effort for gain, gain does not arise for him. |
So tena alābhena na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. |
Due to that lack of gain, he does not grieve, he is not distressed, he does not lament, he does not beat his breast, he does not fall into confusion. |
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, na ca lābhī, na ca socī na ca paridevī, accuto ca saddhammā’. |
This, friends, is called: ‘A bhikkhu dwells desiring gain, does not strive, does not exert, does not make an effort for gain, and does not obtain gain, and he does not grieve and does not lament, and has not fallen away from the true Dhamma.’ |
Idha panāvuso, bhikkhuno pavivittassa viharato nirāyattavuttino icchā uppajjati lābhāya. |
8. But here, friends, when a bhikkhu dwells secluded, living unattached, desire for gain arises in him. |
So na uṭṭhahati, na ghaṭati, na vāyamati lābhāya. |
He does not strive, does not exert, does not make an effort for gain. |
Tassa anuṭṭhahato, aghaṭato, avāyamato lābhāya, lābho uppajjati. |
As he does not strive, does not exert, does not make an effort for gain, gain arises for him. |
So tena lābhena na majjati na pamajjati na pamādamāpajjati. |
Due to that gain, he does not become intoxicated, not heedless, and does not fall into heedlessness. |
Ayaṁ vuccatāvuso, ‘bhikkhu iccho viharati lābhāya, na uṭṭhahati, na ghaṭati, na vāyamati lābhāya, lābhī ca, na ca madī na ca pamādī, accuto ca saddhammā’. |
This, friends, is called: ‘A bhikkhu dwells desiring gain, does not strive, does not exert, does not make an effort for gain, and he obtains gain, and he is not intoxicated and not heedless, and has not fallen away from the true Dhamma.’ |
Ime kho, āvuso, aṭṭha puggalā santo saṁvijjamānā lokasmin”ti. |
Friends, these eight individuals are present, found in the world.” |
Sattamaṁ. |
The Seventh. |
78 - AN8.78 Alaṁsutta |
78 - AN8.78 Able Sutta |
Tatra kho āyasmā sāriputto bhikkhū āmantesi …pe… |
Then the Venerable Sāriputta addressed the bhikkhus …pe… |
chahāvuso, dhammehi samannāgato bhikkhu alaṁ attano, alaṁ paresaṁ. |
“Friends, a bhikkhu endowed with six qualities is able for himself and able for others. |
Katamehi chahi? |
Which six? |
Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu; |
Here, friends, a bhikkhu is quick to understand wholesome dhammas; |
sutānañca dhammānaṁ dhāraṇajātiko hoti; |
He is of a nature to retain the dhammas he has heard; |
dhātānañca dhammānaṁ atthūpaparikkhitā hoti; |
He is one who examines the meaning of the dhammas he has retained; |
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; |
Having understood the meaning and the Dhamma, he practices in accordance with the Dhamma; |
kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; |
He is a good speaker, with good speech, endowed with a cultured voice, clear and distinct, able to convey the meaning; |
sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ. |
He is an instructor, encourager, inciter, and gladdener of his fellow practitioners. |
Imehi kho, āvuso, chahi dhammehi samannāgato bhikkhu alaṁ attano, alaṁ paresaṁ. |
Friends, a bhikkhu endowed with these six qualities is able for himself and able for others. |
Pañcahāvuso, dhammehi samannāgato bhikkhu alaṁ attano, alaṁ paresaṁ. |
Friends, a bhikkhu endowed with five qualities is able for himself and able for others. |
Katamehi pañcahi? |
Which five? |
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; |
Here, friends, a bhikkhu is not quick to understand wholesome dhammas; |
sutānañca dhammānaṁ dhāraṇajātiko hoti; |
He is of a nature to retain the dhammas he has heard; |
dhātānañca dhammānaṁ atthūpaparikkhitā hoti; |
He is one who examines the meaning of the dhammas he has retained; |
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; |
Having understood the meaning and the Dhamma, he practices in accordance with the Dhamma; |
kalyāṇavāco ca hoti …pe… |
He is a good speaker …pe… |
sandassako ca hoti …pe… sabrahmacārīnaṁ. |
He is an instructor …pe… of his fellow practitioners. |
Imehi kho, āvuso, pañcahi dhammehi samannāgato bhikkhu alaṁ attano, alaṁ paresaṁ. |
Friends, a bhikkhu endowed with these five qualities is able for himself and able for others. |
Catūhāvuso, dhammehi samannāgato bhikkhu alaṁ attano, nālaṁ paresaṁ. |
Friends, a bhikkhu endowed with four qualities is able for himself, but not able for others. |
Katamehi catūhi? |
Which four? |
Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu; |
Here, friends, a bhikkhu is quick to understand wholesome dhammas; |
sutānañca dhammānaṁ dhāraṇajātiko hoti; |
He is of a nature to retain the dhammas he has heard; |
dhātānañca dhammānaṁ atthūpaparikkhitā hoti; |
He is one who examines the meaning of the dhammas he has retained; |
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; |
Having understood the meaning and the Dhamma, he practices in accordance with the Dhamma; |
no ca kalyāṇavāco hoti …pe… |
But he is not a good speaker …pe… |
no ca sandassako hoti …pe… sabrahmacārīnaṁ. |
And he is not an instructor …pe… of his fellow practitioners. |
Imehi kho, āvuso, catūhi dhammehi samannāgato bhikkhu alaṁ attano, nālaṁ paresaṁ. |
Friends, a bhikkhu endowed with these four qualities is able for himself, but not able for others. |
Catūhāvuso, dhammehi samannāgato bhikkhu alaṁ paresaṁ, nālaṁ attano. |
Friends, a bhikkhu endowed with four qualities is able for others, but not able for himself. |
Katamehi catūhi? |
Which four? |
Idhāvuso, bhikkhu khippanisanti ca hoti kusalesu dhammesu; |
Here, friends, a bhikkhu is quick to understand wholesome dhammas; |
sutānañca dhammānaṁ dhāraṇajātiko hoti; |
He is of a nature to retain the dhammas he has heard; |
no ca dhātānaṁ dhammānaṁ atthūpaparikkhitā hoti; |
But he is not one who examines the meaning of the dhammas he has retained; |
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; |
And he does not practice in accordance with the Dhamma, having understood the meaning and the Dhamma; |
kalyāṇavāco ca hoti …pe… |
He is a good speaker …pe… |
sandassako ca hoti …pe… sabrahmacārīnaṁ. |
He is an instructor …pe… of his fellow practitioners. |
Imehi kho, āvuso, catūhi dhammehi samannāgato bhikkhu alaṁ paresaṁ, nālaṁ attano. |
Friends, a bhikkhu endowed with these four qualities is able for others, but not able for himself. |
Tīhāvuso, dhammehi samannāgato bhikkhu alaṁ attano, nālaṁ paresaṁ. |
Friends, a bhikkhu endowed with three qualities is able for himself, but not able for others. |
Katamehi tīhi? |
Which three? |
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; |
Here, friends, a bhikkhu is not quick to understand wholesome dhammas; |
sutānañca dhammānaṁ dhāraṇajātiko hoti; |
He is of a nature to retain the dhammas he has heard; |
dhātānañca dhammānaṁ atthūpaparikkhitā hoti; |
He is one who examines the meaning of the dhammas he has retained; |
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; |
Having understood the meaning and the Dhamma, he practices in accordance with the Dhamma; |
no ca kalyāṇavāco hoti …pe… |
But he is not a good speaker …pe… |
no ca sandassako hoti …pe… sabrahmacārīnaṁ. |
And he is not an instructor …pe… of his fellow practitioners. |
Imehi kho, āvuso, tīhi dhammehi samannāgato bhikkhu alaṁ attano, nālaṁ paresaṁ. |
Friends, a bhikkhu endowed with these three qualities is able for himself, but not able for others. |
Tīhāvuso, dhammehi samannāgato bhikkhu alaṁ paresaṁ, nālaṁ attano. |
Friends, a bhikkhu endowed with three qualities is able for others, but not able for himself. |
Katamehi tīhi? |
Which three? |
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; |
Here, friends, a bhikkhu is not quick to understand wholesome dhammas; |
sutānañca dhammānaṁ dhāraṇajātiko hoti; |
He is of a nature to retain the dhammas he has heard; |
no ca dhātānaṁ dhammānaṁ atthūpaparikkhitā hoti; |
But he is not one who examines the meaning of the dhammas he has retained; |
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; |
And he does not practice in accordance with the Dhamma, having understood the meaning and the Dhamma; |
kalyāṇavāco ca hoti …pe… atthassa viññāpaniyā, |
He is a good speaker …pe… able to convey the meaning, |
sandassako ca hoti …pe… sabrahmacārīnaṁ. |
He is an instructor …pe… of his fellow practitioners. |
Imehi kho, āvuso, tīhi dhammehi samannāgato bhikkhu alaṁ paresaṁ, nālaṁ attano. |
Friends, a bhikkhu endowed with these three qualities is able for others, but not able for himself. |
Dvīhāvuso, dhammehi samannāgato bhikkhu alaṁ attano, nālaṁ paresaṁ. |
Friends, a bhikkhu endowed with two qualities is able for himself, but not able for others. |
Katamehi dvīhi? |
Which two? |
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; |
Here, friends, a bhikkhu is not quick to understand wholesome dhammas; |
no ca sutānaṁ dhammānaṁ dhāraṇajātiko hoti; |
He is not of a nature to retain the dhammas he has heard; |
dhātānañca dhammānaṁ atthūpaparikkhitā hoti; |
He is one who examines the meaning of the dhammas he has retained; |
atthamaññāya dhammamaññāya dhammānudhammappaṭipanno ca hoti; |
Having understood the meaning and the Dhamma, he practices in accordance with the Dhamma; |
no ca kalyāṇavāco hoti …pe… |
But he is not a good speaker …pe… |
no ca sandassako hoti …pe… sabrahmacārīnaṁ. |
And he is not an instructor …pe… of his fellow practitioners. |
Imehi kho, āvuso, dvīhi dhammehi samannāgato bhikkhu alaṁ attano, nālaṁ paresaṁ. |
Friends, a bhikkhu endowed with these two qualities is able for himself, but not able for others. |
Dvīhāvuso, dhammehi samannāgato bhikkhu alaṁ paresaṁ, nālaṁ attano. |
Friends, a bhikkhu endowed with two qualities is able for others, but not able for himself. |
Katamehi dvīhi? |
Which two? |
Idhāvuso, bhikkhu na heva kho khippanisanti ca hoti kusalesu dhammesu; |
Here, friends, a bhikkhu is not quick to understand wholesome dhammas; |
no ca sutānaṁ dhammānaṁ dhāraṇajātiko hoti; |
He is not of a nature to retain the dhammas he has heard; |
no ca dhātānaṁ dhammānaṁ atthūpaparikkhitā hoti; |
He is not one who examines the meaning of the dhammas he has retained; |
no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; |
And he does not practice in accordance with the Dhamma, having understood the meaning and the Dhamma; |
kalyāṇavāco ca hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; |
He is a good speaker, with good speech, endowed with a cultured voice, clear and distinct, able to convey the meaning; |
sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ. |
He is an instructor, encourager, inciter, and gladdener of his fellow practitioners. |
Imehi kho, āvuso, dvīhi dhammehi samannāgato bhikkhu alaṁ paresaṁ, nālaṁ attano”ti. |
Friends, a bhikkhu endowed with these two qualities is able for others, but not able for himself.” |
Aṭṭhamaṁ. |
The Eighth. |
80 - AN8.80 Kusītārambhavatthusutta |
80 - AN8.80 Grounds for Laziness and the Arousal of Energy Sutta |
“Aṭṭhimāni, bhikkhave, kusītavatthūni. |
“Bhikkhus, there are these eight **grounds for laziness**. |
Katamāni aṭṭha? |
Which eight? |
Idha, bhikkhave, bhikkhunā kammaṁ kattabbaṁ hoti. |
1. Here, bhikkhus, a bhikkhu has work to do. |
Tassa evaṁ hoti: |
He thinks: |
‘kammaṁ kho me kattabbaṁ bhavissati. Kammaṁ kho pana me karontassa kāyo kilamissati. Handāhaṁ nipajjāmī’ti. |
‘I have work to do. My body will be tired while doing the work. Let me lie down.’ |
So nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
He lies down; he does not arouse energy for the attainment of the unobtained, for the acquisition of the unacquired, for the realization of the unrealized. |
Idaṁ, bhikkhave, paṭhamaṁ kusītavatthu. |
This, bhikkhus, is the first ground for laziness. |
Puna caparaṁ, bhikkhave, bhikkhunā kammaṁ kataṁ hoti. |
2. Furthermore, bhikkhus, a bhikkhu has done work. |
Tassa evaṁ hoti: |
He thinks: |
‘ahaṁ kho kammaṁ akāsiṁ. Kammaṁ kho pana me karontassa kāyo kilanto. Handāhaṁ nipajjāmī’ti. |
‘I have done work. My body is tired from doing the work. Let me lie down.’ |
So nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
He lies down; he does not arouse energy for the attainment of the unobtained, for the acquisition of the unacquired, for the realization of the unrealized. |
Idaṁ, bhikkhave, dutiyaṁ kusītavatthu. |
This, bhikkhus, is the second ground for laziness. |
Puna caparaṁ, bhikkhave, bhikkhunā maggo gantabbo hoti. |
3. Furthermore, bhikkhus, a bhikkhu has a journey to make. |
Tassa evaṁ hoti: |
He thinks: |
‘maggo me gantabbo bhavissati. Maggaṁ kho pana me gacchantassa kāyo kilamissati. Handāhaṁ nipajjāmī’ti. |
‘I have a journey to make. My body will be tired while making the journey. Let me lie down.’ |
So nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
He lies down; he does not arouse energy for the attainment of the unobtained, for the acquisition of the unacquired, for the realization of the unrealized. |
Idaṁ, bhikkhave, tatiyaṁ kusītavatthu. |
This, bhikkhus, is the third ground for laziness. |
Puna caparaṁ, bhikkhave, bhikkhunā maggo gato hoti. |
4. Furthermore, bhikkhus, a bhikkhu has made a journey. |
Tassa evaṁ hoti: |
He thinks: |
‘ahaṁ kho maggaṁ agamāsiṁ. Maggaṁ kho pana me gacchantassa kāyo kilanto. Handāhaṁ nipajjāmī’ti. |
‘I have made a journey. My body is tired from making the journey. Let me lie down.’ |
So nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
He lies down; he does not arouse energy for the attainment of the unobtained, for the acquisition of the unacquired, for the realization of the unrealized. |
Idaṁ, bhikkhave, catutthaṁ kusītavatthu. |
This, bhikkhus, is the fourth ground for laziness. |
Puna caparaṁ, bhikkhave, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. |
5. Furthermore, bhikkhus, a bhikkhu, while walking for alms in a village or town, does not obtain a sufficient quantity of coarse or fine food. |
Tassa evaṁ hoti: |
He thinks: |
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo kilanto akammañño. Handāhaṁ nipajjāmī’ti. |
‘I did not obtain a sufficient quantity of coarse or fine food while walking for alms in a village or town. My body is tired and not fit for work. Let me lie down.’ |
So nipajjati, na vīriyaṁ ārabhati …pe… |
He lies down; he does not arouse energy …pe… |
idaṁ, bhikkhave, pañcamaṁ kusītavatthu. |
This, bhikkhus, is the fifth ground for laziness. |
Puna caparaṁ, bhikkhave, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. |
6. Furthermore, bhikkhus, a bhikkhu, while walking for alms in a village or town, obtains a sufficient quantity of coarse or fine food. |
Tassa evaṁ hoti: |
He thinks: |
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo garuko akammañño māsācitaṁ maññe. Handāhaṁ nipajjāmī’ti. |
‘I obtained a sufficient quantity of coarse or fine food while walking for alms in a village or town. My body is heavy and not fit for work, as if it were a heap of black beans. Let me lie down.’ |
So nipajjati, na vīriyaṁ ārabhati …pe… |
He lies down; he does not arouse energy …pe… |
idaṁ, bhikkhave, chaṭṭhaṁ kusītavatthu. |
This, bhikkhus, is the sixth ground for laziness. |
Puna caparaṁ, bhikkhave, bhikkhuno uppanno hoti appamattako ābādho. |
7. Furthermore, bhikkhus, a bhikkhu has a slight illness arisen. |
Tassa evaṁ hoti: |
He thinks: |
‘uppanno kho me ayaṁ appamattako ābādho atthi kappo nipajjituṁ. Handāhaṁ nipajjāmī’ti. |
‘This slight illness has arisen in me. There is a reason for me to lie down. Let me lie down.’ |
So nipajjati, na vīriyaṁ ārabhati …pe… |
He lies down; he does not arouse energy …pe… |
idaṁ, bhikkhave, sattamaṁ kusītavatthu. |
This, bhikkhus, is the seventh ground for laziness. |
Puna caparaṁ, bhikkhave, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. |
8. Furthermore, bhikkhus, a bhikkhu has recovered from an illness, having recently recovered from sickness. |
Tassa evaṁ hoti: |
He thinks: |
‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Tassa me kāyo dubbalo akammañño. Handāhaṁ nipajjāmī’ti. |
‘I have recovered from an illness, having recently recovered from sickness. My body is weak and not fit for work. Let me lie down.’ |
So nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
He lies down; he does not arouse energy for the attainment of the unobtained, for the acquisition of the unacquired, for the realization of the unrealized. |
Idaṁ, bhikkhave, aṭṭhamaṁ kusītavatthu. |
This, bhikkhus, is the eighth ground for laziness. |
Imāni kho, bhikkhave, aṭṭha kusītavatthūni. |
Bhikkhus, these are the eight grounds for laziness. |
Aṭṭhimāni, bhikkhave, ārambhavatthūni. |
Bhikkhus, there are these eight **grounds for the arousal of energy**. |
Katamāni aṭṭha? |
Which eight? |
Idha, bhikkhave, bhikkhunā kammaṁ kattabbaṁ hoti. |
1. Here, bhikkhus, a bhikkhu has work to do. |
Tassa evaṁ hoti: |
He thinks: |
‘kammaṁ kho me kattabbaṁ bhavissati. Kammaṁ kho mayā karontena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. |
‘I have work to do. It is not easy to pay attention to the teachings of the Buddhas while doing work. Let me arouse energy in advance for the attainment of the unobtained, for the acquisition of the unacquired, for the realization of the unrealized.’ |
So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
He arouses energy for the attainment of the unobtained, for the acquisition of the unacquired, for the realization of the unrealized. |
Idaṁ, bhikkhave, paṭhamaṁ ārambhavatthu. |
This, bhikkhus, is the first ground for the arousal of energy. |
Puna caparaṁ, bhikkhave, bhikkhunā kammaṁ kataṁ hoti. |
2. Furthermore, bhikkhus, a bhikkhu has done work. |
Tassa evaṁ hoti: |
He thinks: |
‘ahaṁ kho kammaṁ akāsiṁ. Kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. |
‘I have done work. While doing work, I was not able to pay attention to the teachings of the Buddhas. Let me arouse energy for the attainment of the unobtained, for the acquisition of the unacquired, for the realization of the unrealized.’ |
So vīriyaṁ ārabhati. |
He arouses energy. |
Idaṁ, bhikkhave, dutiyaṁ ārambhavatthu. |
This, bhikkhus, is the second ground for the arousal of energy. |
Puna caparaṁ, bhikkhave, bhikkhunā maggo gantabbo hoti. |
3. Furthermore, bhikkhus, a bhikkhu has a journey to make. |
Tassa evaṁ hoti— |
He thinks— |
maggo kho me gantabbo bhavissati. Maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ vīriyaṁ …pe… |
‘I have a journey to make. It is not easy to pay attention to the teachings of the Buddhas while making the journey. Let me arouse energy …pe… |
idaṁ, bhikkhave, tatiyaṁ ārambhavatthu. |
This, bhikkhus, is the third ground for the arousal of energy. |
Puna caparaṁ, bhikkhave, bhikkhunā maggo gato hoti. |
4. Furthermore, bhikkhus, a bhikkhu has made a journey. |
Tassa evaṁ hoti— |
He thinks— |
ahaṁ kho maggaṁ agamāsiṁ. Maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ. Handāhaṁ vīriyaṁ ārabhāmi …pe… |
‘I have made a journey. While making the journey, I was not able to pay attention to the teachings of the Buddhas. Let me arouse energy …pe… |
idaṁ, bhikkhave, catutthaṁ ārambhavatthu. |
This, bhikkhus, is the fourth ground for the arousal of energy. |
Puna caparaṁ, bhikkhave, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. |
5. Furthermore, bhikkhus, a bhikkhu, while walking for alms in a village or town, does not obtain a sufficient quantity of coarse or fine food. |
Tassa evaṁ hoti— |
He thinks— |
ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto nālatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo lahuko kammañño. Handāhaṁ vīriyaṁ ārabhāmi …pe… |
‘I did not obtain a sufficient quantity of coarse or fine food while walking for alms in a village or town. My body is light and fit for work. Let me arouse energy …pe… |
idaṁ, bhikkhave, pañcamaṁ ārambhavatthu. |
This, bhikkhus, is the fifth ground for the arousal of energy. |
Puna caparaṁ, bhikkhave, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. |
6. Furthermore, bhikkhus, a bhikkhu, while walking for alms in a village or town, obtains a sufficient quantity of coarse or fine food. |
Tassa evaṁ hoti— |
He thinks— |
ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. Tassa me kāyo balavā kammañño. Handāhaṁ vīriyaṁ ārabhāmi …pe… |
‘I obtained a sufficient quantity of coarse or fine food while walking for alms in a village or town. My body is strong and fit for work. Let me arouse energy …pe… |
idaṁ, bhikkhave, chaṭṭhaṁ ārambhavatthu. |
This, bhikkhus, is the sixth ground for the arousal of energy. |
Puna caparaṁ, bhikkhave, bhikkhuno uppanno hoti appamattako ābādho. |
7. Furthermore, bhikkhus, a bhikkhu has a slight illness arisen. |
Tassa evaṁ hoti— |
He thinks— |
uppanno kho me ayaṁ appamattako ābādho. Ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho pavaḍḍheyya. Handāhaṁ paṭikacceva vīriyaṁ ārabhāmi …pe… |
‘This slight illness has arisen in me. It is possible that my illness might worsen. Let me arouse energy in advance …pe… |
idaṁ, bhikkhave, sattamaṁ ārambhavatthu. |
This, bhikkhus, is the seventh ground for the arousal of energy. |
Puna caparaṁ, bhikkhave, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. |
8. Furthermore, bhikkhus, a bhikkhu has recovered from an illness, having recently recovered from sickness. |
Tassa evaṁ hoti: |
He thinks: |
‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā. Ṭhānaṁ kho panetaṁ vijjati yaṁ me ābādho paccudāvatteyya. Handāhaṁ paṭikacceva vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. |
‘I have recovered from an illness, having recently recovered from sickness. It is possible that my illness might recur. Let me arouse energy in advance for the attainment of the unobtained, for the acquisition of the unacquired, for the realization of the unrealized.’ |
So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
He arouses energy for the attainment of the unobtained, for the acquisition of the unacquired, for the realization of the unrealized. |
Idaṁ, bhikkhave, aṭṭhamaṁ ārambhavatthu. |
This, bhikkhus, is the eighth ground for the arousal of energy. |
Imāni kho, bhikkhave, aṭṭha ārambhavatthūnī”ti. |
Bhikkhus, these are the eight grounds for the arousal of energy.” |
Dasamaṁ. |
The Tenth. |
Yamakavaggo tatiyo. |
The Twin Chapter, the Third. |
Tassuddānaṁ |
The summary of that: |
Dve saddhā dve maraṇassatī, |
Two on faith, two on mindfulness of death, |
dve sampadā athāpare; |
Two on accomplishments, and then others; |
Icchā alaṁ parihānaṁ, |
Desire, able, decline, |
kusītārambhavatthūnīti. |
And grounds for laziness and arousal of energy. |
86 - AN8.86 Yasasutta |
86 - AN8.86 Fame Sutta |
Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena icchānaṅgalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. |
On one occasion the Blessed One, while wandering in the Kosalan country with a large Saṅgha of bhikkhus, arrived at a Brahmin village of the Kosalans named Icchānaṅgala. |
Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. |
There the Blessed One was dwelling at Icchānaṅgala, in the Icchānaṅgala forest thicket. |
Assosuṁ kho icchānaṅgalakā brāhmaṇagahapatikā: |
The Brahmin householders of Icchānaṅgala heard: |
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. |
“Indeed, the ascetic Gotama, a son of the Sakyans, gone forth from the Sakyan clan, has arrived at Icchānaṅgala and is dwelling at Icchānaṅgala, in the Icchānaṅgala forest thicket. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Indeed, this good report has spread concerning the Reverend Gotama: |
‘itipi so bhagavā arahaṁ sammāsambuddho …pe… |
‘Indeed, the Blessed One is Arahant, Perfectly Awakened …pe… |
sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’”ti. |
It is good to see such Arahants.’” |
Atha kho icchānaṅgalakā brāhmaṇagahapatikā tassā rattiyā accayena pahutaṁ khādanīyaṁ bhojanīyaṁ ādāya yena icchānaṅgalavanasaṇḍo tenupasaṅkamiṁsu; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhaṁsu uccāsaddā mahāsaddā. |
Then the Brahmin householders of Icchānaṅgala, after that night had passed, taking abundant hard and soft food, approached the Icchānaṅgala forest thicket; having approached, they stood outside the gatehouse, making loud and great noise. |
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. |
Now on that occasion, the Venerable Nāgita was attending on the Blessed One. |
Atha kho bhagavā āyasmantaṁ nāgitaṁ āmantesi: |
Then the Blessed One addressed the Venerable Nāgita: |
“ke pana te, nāgita, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope”ti? |
“Who now, Nāgita, are these making loud and great noise, like fishmongers slaughtering fish, I suppose?” |
“Ete, bhante, icchānaṅgalakā brāhmaṇagahapatikā pahutaṁ khādanīyaṁ bhojanīyaṁ ādāya bahidvārakoṭṭhake ṭhitā bhagavantaṁyeva uddissa bhikkhusaṅghañcā”ti. |
“Venerable sir, these are the Brahmin householders of Icchānaṅgala, who, taking abundant hard and soft food, are standing outside the gatehouse, for the Blessed One and the Saṅgha of bhikkhus.” |
“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. |
“Nāgita, may I not associate with fame, nor may fame associate with me. |
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī. Yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, |
Nāgita, whoever would not obtain at will, without difficulty, without trouble, this happiness of renunciation, happiness of seclusion, happiness of tranquillity, happiness of awakening. But I, who obtain at will, without difficulty, without trouble, this happiness of renunciation, happiness of seclusion, happiness of tranquillity, happiness of awakening, |
so taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyyā”ti. |
Should I accept that happiness of filth, happiness of sluggishness, happiness of gain, honor, and renown?” |
“Adhivāsetu dāni, bhante, bhagavā. Adhivāsetu sugato. |
“Venerable sir, may the Blessed One now acquiesce. May the Fortunate One acquiesce. |
Adhivāsanakālo dāni, bhante, bhagavato. |
Now is the time for the Blessed One to acquiesce. |
Yena yeneva dāni, bhante, bhagavā gamissati tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. |
For now, venerable sir, wherever the Blessed One goes, the Brahmin householders, both townspeople and country dwellers, will be inclined towards him. |
Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṁ udakāni pavattanti; |
Just as, venerable sir, when a heavy rain falls, the waters flow according to the slope; |
evamevaṁ kho, bhante, yena yeneva dāni bhagavā gamissati tanninnāva bhavissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. |
Even so, venerable sir, now wherever the Blessed One goes, the Brahmin householders, both townspeople and country dwellers, will be inclined towards him. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi, bhante, bhagavato sīlapaññāṇan”ti. |
Because, venerable sir, of the Blessed One’s virtue and wisdom.” |
“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. |
“Nāgita, may I not associate with fame, nor may fame associate with me. |
Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī. Yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī, |
Nāgita, whoever would not obtain at will, without difficulty, without trouble, this happiness of renunciation, happiness of seclusion, happiness of tranquillity, happiness of awakening. But I, who obtain at will, without difficulty, without trouble, this happiness of renunciation, happiness of seclusion, happiness of tranquillity, happiness of awakening, |
so taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyya. |
Should he accept that happiness of filth, happiness of sluggishness, happiness of gain, honor, and renown? |
devatāpi kho, nāgita, ekaccā nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhiniyo assu akicchalābhiniyo akasiralābhiniyo, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. |
Nāgita, some devas too would not obtain at will, without difficulty, without trouble, this happiness of renunciation, happiness of seclusion, happiness of tranquillity, happiness of awakening, which I obtain at will, without difficulty, without trouble. |
Tumhākampi kho, nāgita, saṅgamma samāgamma saṅgaṇikavihāraṁ anuyuttānaṁ viharataṁ evaṁ hoti: |
Even for you, Nāgita, dwelling engaged in communal living, in association and intimacy, it occurs thus: |
‘na hi nūname āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino. Yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. |
‘Surely these Venerables do not obtain at will, without difficulty, without trouble, this happiness of renunciation, happiness of seclusion, happiness of tranquillity, happiness of awakening. But I, who obtain at will, without difficulty, without trouble, this happiness of renunciation, happiness of seclusion, happiness of tranquillity, happiness of awakening. |
Tathā hi paname āyasmanto saṅgamma samāgamma saṅgaṇikavihāraṁ anuyuttā viharanti’. |
For indeed, these Venerables dwell engaged in communal living, in association and intimacy.’ |
Idhāhaṁ, nāgita, bhikkhū passāmi aññamaññaṁ aṅgulipatodakena sañjagghante saṅkīḷante. |
Here, Nāgita, I see bhikkhus laughing and playing with each other, poking each other with their fingers. |
Tassa mayhaṁ, nāgita, evaṁ hoti: |
Then this thought occurs to me, Nāgita: |
‘na hi nūname āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino. Yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. |
‘Surely these Venerables do not obtain at will, without difficulty, without trouble, this happiness of renunciation, happiness of seclusion, happiness of tranquillity, happiness of awakening. But I, who obtain at will, without difficulty, without trouble, this happiness of renunciation, happiness of seclusion, happiness of tranquillity, happiness of awakening. |
Tathā hi paname āyasmanto aññamaññaṁ aṅgulipatodakena sañjagghanti saṅkīḷanti’. |
For indeed, these Venerables laugh and play with each other, poking each other with their fingers.’ |
Idha panāhaṁ, nāgita, bhikkhū passāmi yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutte viharante. |
But here, Nāgita, I see bhikkhus, having eaten their fill, dwelling addicted to the happiness of sleep, the happiness of lying down, the happiness of sluggishness. |
Tassa mayhaṁ, nāgita, evaṁ hoti: |
Then this thought occurs to me, Nāgita: |
‘na hi nūname āyasmanto imassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhino assu akicchalābhino akasiralābhino. Yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. |
‘Surely these Venerables do not obtain at will, without difficulty, without trouble, this happiness of renunciation, happiness of seclusion, happiness of tranquillity, happiness of awakening. But I, who obtain at will, without difficulty, without trouble, this happiness of renunciation, happiness of seclusion, happiness of tranquillity, happiness of awakening. |
Tathā hi paname āyasmanto yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyuttā viharanti’. |
For indeed, these Venerables, having eaten their fill, dwell addicted to the happiness of sleep, the happiness of lying down, the happiness of sluggishness.’ |
Idhāhaṁ, nāgita, bhikkhuṁ passāmi gāmantavihāriṁ samāhitaṁ nisinnaṁ. |
Here, Nāgita, I see a bhikkhu dwelling near a village, sitting in concentration. |
Tassa mayhaṁ, nāgita, evaṁ hoti: |
Then this thought occurs to me, Nāgita: |
‘idāni imaṁ āyasmantaṁ ārāmiko vā upaṭṭhahissati samaṇuddeso vā. Taṁ tamhā samādhimhā cāvessatī’ti. |
‘Now this Venerable will be attended by a monastery attendant or a novice. That will cause him to fall from that concentration.’ |
Tenāhaṁ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. |
Therefore, Nāgita, I am not pleased with that bhikkhu’s dwelling near a village. |
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe pacalāyamānaṁ nisinnaṁ. |
But here, Nāgita, I see a forest bhikkhu, sitting drowsy in the forest. |
Tassa mayhaṁ, nāgita, evaṁ hoti: |
Then this thought occurs to me, Nāgita: |
‘idāni ayamāyasmā imaṁ niddākilamathaṁ paṭivinodetvā araññasaññaṁyeva manasi karissati ekattan’ti. |
‘Now this Venerable, having overcome this sleepiness and fatigue, will pay attention to the perception of the forest as one.’ |
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena. |
Therefore, Nāgita, I am pleased with that bhikkhu’s dwelling in the forest. |
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe asamāhitaṁ nisinnaṁ. |
Here, Nāgita, I see a forest bhikkhu, sitting without concentration in the forest. |
Tassa mayhaṁ, nāgita, evaṁ hoti: |
Then this thought occurs to me, Nāgita: |
‘idāni ayamāyasmā asamāhitaṁ vā cittaṁ samādahissati, samāhitaṁ vā cittaṁ anurakkhissatī’ti. |
‘Now this Venerable will either concentrate his unconcentrated mind, or he will maintain his concentrated mind.’ |
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena. |
Therefore, Nāgita, I am pleased with that bhikkhu’s dwelling in the forest. |
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ araññe samāhitaṁ nisinnaṁ. |
Here, Nāgita, I see a forest bhikkhu, sitting in concentration in the forest. |
Tassa mayhaṁ, nāgita, evaṁ hoti: |
Then this thought occurs to me, Nāgita: |
‘idāni ayamāyasmā avimuttaṁ vā cittaṁ vimuccissati, vimuttaṁ vā cittaṁ anurakkhissatī’ti. |
‘Now this Venerable will either liberate his unliberated mind, or he will maintain his liberated mind.’ |
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena. |
Therefore, Nāgita, I am pleased with that bhikkhu’s dwelling in the forest. |
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi gāmantavihāriṁ lābhiṁ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. |
Here, Nāgita, I see a bhikkhu dwelling near a village, who obtains robes, almsfood, lodgings, and requisites for the sick, including medicines. |
So taṁ lābhasakkārasilokaṁ nikāmayamāno riñcati paṭisallānaṁ, riñcati araññavanapatthāni pantāni senāsanāni; |
Desiring that gain, honor, and renown, he abandons seclusion, he abandons remote forest and wilderness dwellings; |
gāmanigamarājadhāniṁ osaritvā vāsaṁ kappeti. |
Having moved into a village, town, or royal capital, he makes his dwelling there. |
Tenāhaṁ, nāgita, tassa bhikkhuno na attamano homi gāmantavihārena. |
Therefore, Nāgita, I am not pleased with that bhikkhu’s dwelling near a village. |
Idha panāhaṁ, nāgita, bhikkhuṁ passāmi āraññikaṁ lābhiṁ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. |
Here, Nāgita, I see a forest bhikkhu, who obtains robes, almsfood, lodgings, and requisites for the sick, including medicines. |
So taṁ lābhasakkārasilokaṁ paṭipaṇāmetvā na riñcati paṭisallānaṁ, na riñcati araññavanapatthāni pantāni senāsanāni. |
Putting aside that gain, honor, and renown, he does not abandon seclusion, he does not abandon remote forest and wilderness dwellings. |
Tenāhaṁ, nāgita, tassa bhikkhuno attamano homi araññavihārena. |
Therefore, Nāgita, I am pleased with that bhikkhu’s dwelling in the forest. |
Yasmāhaṁ, nāgita, samaye addhānamaggappaṭipanno na kañci passāmi purato vā pacchato vā, phāsu me, nāgita, tasmiṁ samaye hoti antamaso uccārapassāvakammāyā”ti. |
Nāgita, at whatever time I am traveling on a path and do not see anyone in front or behind me, then, Nāgita, it is comfortable for me, even for the act of urinating and defecating.” |
Chaṭṭhaṁ. |
The Sixth. |
3 - AN9.3 Meghiyasutta |
3 - AN9.3 Discourse to Meghiya |
Ekaṁ samayaṁ bhagavā cālikāyaṁ viharati cālikāpabbate. |
At one time the Blessed One was dwelling at Cālikā on Mount Cālikā. |
Tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hoti. |
Now at that time the Venerable Meghiya was the Blessed One's attendant. |
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā meghiyo bhagavantaṁ etadavoca: |
Then the Venerable Meghiya approached the Blessed One; having approached, he paid homage to the Blessed One and stood to one side. Standing to one side, the Venerable Meghiya said this to the Blessed One: |
“icchāmahaṁ, bhante, jantugāmaṁ piṇḍāya pavisitun”ti. |
I wish, venerable sir, to enter Jantu village for alms. |
“Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti. |
Do now, Meghiya, what you think is the right time. |
Atha kho āyasmā meghiyo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisi. |
Then the Venerable Meghiya, having dressed in the morning and taken his bowl and robe, entered Jantu village for alms. |
Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkami. |
Having wandered for alms in Jantu village, after the meal, returning from the alms round, he approached the bank of the Kimikāḷā River. |
Addasā kho āyasmā meghiyo kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ ramaṇīyaṁ. |
The Venerable Meghiya, while walking back and forth along the bank of the Kimikāḷā River, saw a pleasing and delightful mango grove. |
Disvānassa etadahosi: |
Having seen it, this occurred to him: |
“pāsādikaṁ vatidaṁ ambavanaṁ ramaṇīyaṁ, alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya. |
"This mango grove is indeed pleasing and delightful, suitable indeed for a clansman intent on striving to strive. |
Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā”ti. |
If the Blessed One would give me permission, I would come to this mango grove to strive." |
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca: |
Then the Venerable Meghiya approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Meghiya said this to the Blessed One: |
“Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya jantugāmaṁ piṇḍāya pāvisiṁ. |
"Here, venerable sir, having dressed in the morning and taken my bowl and robe, I entered Jantu village for alms. |
Jantugāme piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kimikāḷāya nadiyā tīraṁ tenupasaṅkamiṁ. |
Having wandered for alms in Jantu village, after the meal, returning from the alms round, I approached the bank of the Kimikāḷā River. |
Addasaṁ kho ahaṁ, bhante, kimikāḷāya nadiyā tīre jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno ambavanaṁ pāsādikaṁ ramaṇīyaṁ. |
While walking back and forth along the bank of the Kimikāḷā River, venerable sir, I saw a pleasing and delightful mango grove. |
Disvāna me etadahosi: |
Having seen it, this occurred to me: |
‘pāsādikaṁ vatidaṁ ambavanaṁ ramaṇīyaṁ. |
'This mango grove is indeed pleasing and delightful. |
Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāya. |
Suitable indeed for a clansman intent on striving to strive. |
Sace maṁ bhagavā anujāneyya, āgaccheyyāhaṁ imaṁ ambavanaṁ padhānāyā’ti. |
If the Blessed One would give me permission, I would come to this mango grove to strive.' |
Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti. |
If the Blessed One would give me permission, I would go to that mango grove to strive." |
“Āgamehi tāva, meghiya. Ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī”ti. |
Wait a moment, Meghiya. I am alone until another bhikkhu comes. |
Dutiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca: |
A second time the Venerable Meghiya said this to the Blessed One: |
“bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa paṭicayo. |
"The Blessed One, venerable sir, has nothing further to be done, nothing more to be accomplished. |
Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paṭicayo. |
But I, venerable sir, have something further to be done, something more to be accomplished. |
Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti. |
If the Blessed One would give me permission, I would go to that mango grove to strive." |
“Āgamehi tāva, meghiya, ekakamhi tāva yāva aññopi koci bhikkhu āgacchatī”ti. |
Wait a moment, Meghiya, I am alone until another bhikkhu comes. |
Tatiyampi kho āyasmā meghiyo bhagavantaṁ etadavoca: |
A third time the Venerable Meghiya said this to the Blessed One: |
“bhagavato, bhante, natthi kiñci uttari karaṇīyaṁ, natthi katassa paṭicayo. |
"The Blessed One, venerable sir, has nothing further to be done, nothing more to be accomplished. |
Mayhaṁ kho pana, bhante, atthi uttari karaṇīyaṁ, atthi katassa paṭicayo. |
But I, venerable sir, have something further to be done, something more to be accomplished. |
Sace maṁ bhagavā anujāneyya, gaccheyyāhaṁ taṁ ambavanaṁ padhānāyā”ti. |
If the Blessed One would give me permission, I would go to that mango grove to strive." |
“Padhānanti kho, meghiya, vadamānaṁ kinti vadeyyāma. |
"Since you speak of striving, Meghiya, what can we say? |
Yassadāni tvaṁ, meghiya, kālaṁ maññasī”ti. |
Do now, Meghiya, what you think is the right time." |
Atha kho āyasmā meghiyo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena taṁ ambavanaṁ tenupasaṅkami; upasaṅkamitvā taṁ ambavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. |
Then the Venerable Meghiya, rising from his seat, paid homage to the Blessed One, circumambulated him, and approached that mango grove; having approached, he entered that mango grove and sat down at the foot of a certain tree for the day's abiding. |
Atha kho āyasmato meghiyassa tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ— |
Then, while the Venerable Meghiya was dwelling in that mango grove, three kinds of bad, unwholesome thoughts arose frequently, namely: |
kāmavitakko, byāpādavitakko, vihiṁsāvitakko. |
thoughts of sensual desire, thoughts of ill-will, thoughts of harming. |
Atha kho āyasmato meghiyassa etadahosi: |
Then this occurred to the Venerable Meghiya: |
“acchariyaṁ vata bho, abbhutaṁ vata bho. |
"It is wonderful indeed, sir, it is amazing indeed, sir. |
Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā; |
Though we have gone forth from the household life to homelessness out of faith, |
atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā— |
yet we are still assailed by these three bad, unwholesome thoughts: |
kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkenā”ti. |
by thoughts of sensual desire, by thoughts of ill-will, by thoughts of harming." |
Atha kho āyasmā meghiyo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā meghiyo bhagavantaṁ etadavoca: |
Then the Venerable Meghiya approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Meghiya said this to the Blessed One: |
“Idha mayhaṁ, bhante, tasmiṁ ambavane viharantassa yebhuyyena tayo pāpakā akusalā vitakkā samudācaranti, seyyathidaṁ— |
"While I was dwelling in that mango grove, venerable sir, three kinds of bad, unwholesome thoughts arose frequently, namely: |
kāmavitakko, byāpādavitakko, vihiṁsāvitakko. |
thoughts of sensual desire, thoughts of ill-will, thoughts of harming. |
Tassa mayhaṁ, bhante, etadahosi: |
This occurred to me, venerable sir: |
‘acchariyaṁ vata bho, abbhutaṁ vata bho. |
'It is wonderful indeed, sir, it is amazing indeed, sir. |
Saddhāya ca vatamhā agārasmā anagāriyaṁ pabbajitā; |
Though we have gone forth from the household life to homelessness out of faith, |
atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā— |
yet we are still assailed by these three bad, unwholesome thoughts: |
kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkenā’”ti. |
by thoughts of sensual desire, by thoughts of ill-will, by thoughts of harming.'" |
“Aparipakkāya, meghiya, cetovimuttiyā pañca dhammā paripakkāya saṁvattanti. |
"For the immature liberation of mind, Meghiya, five states lead to maturity. |
Katame pañca? |
What five? |
Idha, meghiya, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. |
Here, Meghiya, a bhikkhu has good friends, good companions, good associates. |
Aparipakkāya, meghiya, cetovimuttiyā ayaṁ paṭhamo dhammo paripakkāya saṁvattati. |
This, Meghiya, is the first state that leads to the maturity of the immature liberation of mind. |
Puna caparaṁ, meghiya, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
Furthermore, Meghiya, a bhikkhu is virtuous, he dwells restrained by the restraint of the Pātimokkha, possessed of good conduct and resort, seeing danger in the slightest faults, he undertakes and trains in the training rules. |
Aparipakkāya, meghiya, cetovimuttiyā ayaṁ dutiyo dhammo paripakkāya saṁvattati. |
This, Meghiya, is the second state that leads to the maturity of the immature liberation of mind. |
Puna caparaṁ, meghiya, yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī hoti akicchalābhī akasiralābhī. |
Furthermore, Meghiya, he readily obtains, without difficulty or trouble, talk that is truly austere and conducive to the opening of the heart, that is to say: talk on fewness of wishes, talk on contentment, talk on seclusion, talk on non-association, talk on arousing energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, talk on the knowledge and vision of liberation. |
Aparipakkāya, meghiya, cetovimuttiyā ayaṁ tatiyo dhammo paripakkāya saṁvattati. |
This, Meghiya, is the third state that leads to the maturity of the immature liberation of mind. |
Puna caparaṁ, meghiya, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
Furthermore, Meghiya, a bhikkhu dwells with energy aroused for the abandoning of unwholesome states and the attainment of wholesome states, firm, steadfast in effort, not casting off the burden in regard to wholesome states. |
Aparipakkāya, meghiya, cetovimuttiyā ayaṁ catuttho dhammo paripakkāya saṁvattati. |
This, Meghiya, is the fourth state that leads to the maturity of the immature liberation of mind. |
Puna caparaṁ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. |
Furthermore, Meghiya, a bhikkhu is wise, possessed of wisdom concerning the arising and passing away that is noble and penetrative, leading to the complete destruction of suffering. |
Aparipakkāya, meghiya, cetovimuttiyā ayaṁ pañcamo dhammo paripakkāya saṁvattati. |
This, Meghiya, is the fifth state that leads to the maturity of the immature liberation of mind. |
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa: |
For a bhikkhu who has good friends, good companions, good associates, this may be expected, Meghiya: |
‘sīlavā bhavissati …pe… samādāya sikkhissati sikkhāpadesu’. |
'he will be virtuous... he will undertake and train in the training rules.' |
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa: |
For a bhikkhu who has good friends, good companions, good associates, this may be expected, Meghiya: |
‘yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā …pe… vimuttiñāṇadassanakathā, evarūpiyā kathāya nikāmalābhī bhavissati akicchalābhī akasiralābhī’. |
'he will readily obtain, without difficulty or trouble, talk that is truly austere and conducive to the opening of the heart, that is to say: talk on fewness of wishes... talk on the knowledge and vision of liberation.' |
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa: ‘āraddhavīriyo viharissati …pe… anikkhittadhuro kusalesu dhammesu’. |
For a bhikkhu who has good friends, good companions, good associates, this may be expected, Meghiya: 'he will dwell with energy aroused... not casting off the burden in regard to wholesome states.' |
Kalyāṇamittassetaṁ, meghiya, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa: ‘paññavā bhavissati …pe… sammādukkhakkhayagāminiyā’. |
For a bhikkhu who has good friends, good companions, good associates, this may be expected, Meghiya: 'he will be wise... leading to the complete destruction of suffering.' |
Tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā— |
Then, Meghiya, established in these five states, that bhikkhu should develop four additional states: |
asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāya. |
the contemplation of the foul should be developed for the abandoning of lust, loving-kindness should be developed for the abandoning of ill-will, mindfulness of breathing should be developed for the cutting off of thinking, the perception of impermanence should be developed for the uprooting of the conceit 'I am.' |
Aniccasaññino, meghiya, anattasaññā saṇṭhāti. |
In one who perceives impermanence, Meghiya, the perception of not-self becomes established. |
Anattasaññī asmimānasamugghātaṁ pāpuṇāti diṭṭheva dhamme nibbānan”ti. |
One who perceives not-self attains the uprooting of the conceit 'I am,' which is Nibbāna in this very life." |
Tatiyaṁ. |
Third. |
4 - AN9.4 Nandakasutta |
4 - AN9.4 Discourse to Nandaka |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. |
Tena kho pana samayena āyasmā nandako upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. |
Now at that time the Venerable Nandaka was instructing, exhorting, inspiring, and gladdening the bhikkhus with a Dhamma talk in the assembly hall. |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṁ āgamayamāno. |
Then the Blessed One, emerging from seclusion in the evening, approached the assembly hall; having approached, he stood outside by the door waiting for the talk to end. |
Atha kho bhagavā kathāpariyosānaṁ viditvā ukkāsetvā aggaḷaṁ ākoṭesi. |
Then the Blessed One, knowing that the talk had ended, cleared his throat and knocked on the door-bolt. |
Vivariṁsu kho te bhikkhū bhagavato dvāraṁ. |
The bhikkhus opened the door for the Blessed One. |
Atha kho bhagavā upaṭṭhānasālaṁ pavisitvā paññattāsane nisīdi. |
Then the Blessed One entered the assembly hall and sat down on the prepared seat. |
Nisajja kho bhagavā āyasmantaṁ nandakaṁ etadavoca: |
Having sat down, the Blessed One said this to the Venerable Nandaka: |
“dīgho kho tyāyaṁ, nandaka, dhammapariyāyo bhikkhūnaṁ paṭibhāsi. |
"Long indeed was this Dhamma exposition that you delivered to the bhikkhus, Nandaka. |
Api me piṭṭhi āgilāyati bahidvārakoṭṭhake ṭhitassa kathāpariyosānaṁ āgamayamānassā”ti. |
Even my back became tired from standing outside by the door waiting for the talk to end." |
Evaṁ vutte, āyasmā nandako sārajjamānarūpo bhagavantaṁ etadavoca: |
When this was said, the Venerable Nandaka, embarrassed, said this to the Blessed One: |
“na kho pana mayaṁ, bhante, jānāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti. |
"We did not know, venerable sir, that 'the Blessed One is standing outside by the door.' |
Sace hi mayaṁ, bhante, jāneyyāma ‘bhagavā bahidvārakoṭṭhake ṭhito’ti, ettakampi (…) no nappaṭibhāseyyā”ti. |
If we had known, venerable sir, that 'the Blessed One is standing outside by the door,' we would not have spoken for so long." |
Atha kho bhagavā āyasmantaṁ nandakaṁ sārajjamānarūpaṁ viditvā āyasmantaṁ nandakaṁ etadavoca: |
Then the Blessed One, knowing that the Venerable Nandaka was embarrassed, said this to the Venerable Nandaka: |
“sādhu sādhu, nandaka. |
"Good, good, Nandaka. |
Etaṁ kho, nandaka, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhāya agārasmā anagāriyaṁ pabbajitānaṁ, yaṁ tumhe dhammiyā kathāya sannisīdeyyātha. |
It is proper for you clansmen who have gone forth from the household life to homelessness out of faith, that you should sit together for a Dhamma talk. |
Sannipatitānaṁ vo, nandaka, dvayaṁ karaṇīyaṁ— |
When you have gathered, Nandaka, two things should be done: |
dhammī vā kathā ariyo vā tuṇhībhāvo. |
either a Dhamma talk or noble silence. |
Saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. |
If a bhikkhu has faith, Nandaka, but is not virtuous, |
Evaṁ so tenaṅgena aparipūro hoti. |
then he is incomplete in that respect. |
Tena taṁ aṅgaṁ paripūretabbaṁ: |
That aspect should be fulfilled: |
‘kintāhaṁ saddho ca assaṁ sīlavā cā’ti. |
'How can I be both faithful and virtuous?' |
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṁ so tenaṅgena paripūro hoti. |
When, Nandaka, a bhikkhu is both faithful and virtuous, then he is complete in that respect. |
Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṁ cetosamādhissa. |
If a bhikkhu has faith, Nandaka, and is virtuous, but does not gain internal mental concentration, |
Evaṁ so tenaṅgena aparipūro hoti. |
then he is incomplete in that respect. |
Tena taṁ aṅgaṁ paripūretabbaṁ: |
That aspect should be fulfilled: |
‘kintāhaṁ saddho ca assaṁ sīlavā ca lābhī ca ajjhattaṁ cetosamādhissā’ti. |
'How can I be faithful and virtuous and a gainer of internal mental concentration?' |
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa, evaṁ so tenaṅgena paripūro hoti. |
When, Nandaka, a bhikkhu is faithful and virtuous and gains internal mental concentration, then he is complete in that respect. |
Saddho ca, nandaka, bhikkhu hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. |
If a bhikkhu has faith, Nandaka, is virtuous, and gains internal mental concentration, but does not gain higher wisdom and insight into phenomena, |
Evaṁ so tenaṅgena aparipūro hoti. |
then he is incomplete in that respect. |
Seyyathāpi, nandaka, pāṇako catuppādako assa. |
Just as, Nandaka, a four-footed animal would have one foot defective and lame, |
Tassa eko pādo omako lāmako. |
then it would be incomplete in that respect. |
Evaṁ so tenaṅgena aparipūro assa. |
Similarly, Nandaka, a bhikkhu who has faith, is virtuous, and gains internal mental concentration, but does not gain higher wisdom and insight into phenomena, |
Evamevaṁ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya. |
is incomplete in that respect. |
Evaṁ so tenaṅgena aparipūro hoti. |
That aspect should be fulfilled: |
Tena taṁ aṅgaṁ paripūretabbaṁ: |
'How can I be faithful and virtuous and a gainer of internal mental concentration and a gainer of higher wisdom and insight into phenomena?' |
‘kintāhaṁ saddho ca assaṁ sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa lābhī ca adhipaññādhammavipassanāyā’ti. |
When, Nandaka, a bhikkhu has faith, is virtuous, gains internal mental concentration, and gains higher wisdom and insight into phenomena, then he is complete in that respect." |
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, evaṁ so tenaṅgena paripūro hotī”ti. |
This is what the Blessed One said. |
Idamavoca bhagavā. |
Having said this, the Sugata rose from his seat and entered his dwelling. |
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. |
Then the Venerable Nandaka, not long after the Blessed One had departed, addressed the bhikkhus: |
Atha kho āyasmā nandako acirapakkantassa bhagavato bhikkhū āmantesi: |
"Now, friends, the Blessed One has revealed the complete and pure holy life in four steps and has risen from his seat and entered his dwelling: |
“idāni, āvuso, bhagavā catūhi padehi kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetvā uṭṭhāyāsanā vihāraṁ paviṭṭho: |
'If a bhikkhu has faith, Nandaka, but is not virtuous, |
‘saddho ca, nandaka, bhikkhu hoti, no ca sīlavā. |
then he is incomplete in that respect. |
Evaṁ so tenaṅgena aparipūro hoti. |
That aspect should be fulfilled: |
Tena taṁ aṅgaṁ paripūretabbaṁ— |
How can I be both faithful and virtuous?' |
kintāhaṁ saddho ca assaṁ sīlavā cā’ti. |
When, Nandaka, a bhikkhu is both faithful and virtuous, then he is complete in that respect. |
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, evaṁ so tenaṅgena paripūro hoti. |
If a bhikkhu has faith, Nandaka, and is virtuous, but does not gain internal mental concentration... |
Saddho ca, nandaka, bhikkhu hoti sīlavā ca, no ca lābhī ajjhattaṁ cetosamādhissa …pe… |
gains internal mental concentration, but does not gain higher wisdom and insight into phenomena, |
lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, |
then he is incomplete in that respect. |
evaṁ so tenaṅgena aparipūro hoti. |
Just as, Nandaka, a four-footed animal would have one foot defective and lame, |
Seyyathāpi, nandaka, pāṇako catuppādako assa, tassa eko pādo omako lāmako, |
then it would be incomplete in that respect. |
evaṁ so tenaṅgena aparipūro assa. |
Similarly, Nandaka, a bhikkhu who has faith, is virtuous, and gains internal mental concentration, but does not gain higher wisdom and insight into phenomena, |
Evamevaṁ kho, nandaka, bhikkhu saddho ca hoti sīlavā ca, lābhī ca ajjhattaṁ cetosamādhissa, na lābhī adhipaññādhammavipassanāya, |
is incomplete in that respect, |
evaṁ so tenaṅgena aparipūro hoti, |
that aspect should be fulfilled: |
tena taṁ aṅgaṁ paripūretabbaṁ |
'How can I be faithful and virtuous and a gainer of internal mental concentration and a gainer of higher wisdom and insight into phenomena?' |
‘kintāhaṁ saddho ca assaṁ sīlavā ca, lābhī ca ajjhattaṁ cetosamādhissa, lābhī ca adhipaññādhammavipassanāyā’ti. |
When, Nandaka, a bhikkhu has faith, is virtuous, gains internal mental concentration, and gains higher wisdom and insight into phenomena, |
Yato ca kho, nandaka, bhikkhu saddho ca hoti sīlavā ca lābhī ca ajjhattaṁ cetosamādhissa lābhī ca adhipaññādhammavipassanāya, |
then he is complete in that respect. |
evaṁ so tenaṅgena paripūro hotīti. |
There are, friends, five benefits of timely listening to the Dhamma and timely discussion of the Dhamma. |
Pañcime, āvuso, ānisaṁsā kālena dhammassavane kālena dhammasākacchāya. |
What five? |
Katame pañca? |
Here, friends, a bhikkhu teaches the Dhamma to the bhikkhus that is good in the beginning, good in the middle, good in the end, with the right meaning and phrasing, he reveals the complete and pure holy life. |
Idhāvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
In whatever way, friends, a bhikkhu teaches the Dhamma to the bhikkhus that is good in the beginning, good in the middle, good in the end, with the right meaning and phrasing, revealing the complete and pure holy life, in that way he becomes dear, agreeable, respected, and esteemed by the Teacher. |
Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti tathā tathā so satthu piyo ca hoti manāpo ca garu ca bhāvanīyo ca. |
This, friends, is the first benefit of timely listening to the Dhamma and timely discussion of the Dhamma. |
Ayaṁ, āvuso, paṭhamo ānisaṁso kālena dhammassavane kālena dhammasākacchāya. |
Furthermore, friends, a bhikkhu teaches the Dhamma to the bhikkhus that is good in the beginning, good in the middle, good in the end, with the right meaning and phrasing, revealing the complete and pure holy life. In whatever way, friends, a bhikkhu teaches the Dhamma to the bhikkhus that is good in the beginning... |
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… |
revealing the holy life, in that way he experiences the meaning and experiences the Dhamma in that teaching. |
brahmacariyaṁ pakāseti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. |
This, friends, is the second benefit of timely listening to the Dhamma and timely discussion of the Dhamma. |
Ayaṁ, āvuso, dutiyo ānisaṁso kālena dhammassavane kālena dhammasākacchāya. |
Furthermore, friends, a bhikkhu teaches the Dhamma to the bhikkhus that is good in the beginning, good in the middle, good in the end, with the right meaning and phrasing, revealing the complete and pure holy life. |
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
In whatever way, friends, a bhikkhu teaches the Dhamma to the bhikkhus that is good in the beginning... revealing the holy life, in that way he sees deeply into the profound meaning of that teaching with wisdom. |
Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti tathā tathā so tasmiṁ dhamme gambhīraṁ atthapadaṁ paññāya ativijjha passati. |
This, friends, is the third benefit of timely listening to the Dhamma and timely discussion of the Dhamma. |
Ayaṁ, āvuso, tatiyo ānisaṁso kālena dhammassavane kālena dhammasākacchāya. |
Furthermore, friends, a bhikkhu teaches the Dhamma to the bhikkhus that is good in the beginning... revealing the holy life. |
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti. |
In whatever way, friends, a bhikkhu teaches the Dhamma to the bhikkhus that is good in the beginning... revealing the holy life, in that way his fellow holy-life companions regard him highly: |
Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ …pe… brahmacariyaṁ pakāseti tathā tathā naṁ sabrahmacārī uttari sambhāventi: |
'Surely this venerable one has attained or is attaining.' |
‘addhā ayamāyasmā patto vā pajjati vā’. |
This, friends, is the fourth benefit of timely listening to the Dhamma and timely discussion of the Dhamma. |
Ayaṁ, āvuso, catuttho ānisaṁso kālena dhammassavane kālena dhammasākacchāya. |
Furthermore, friends, a bhikkhu teaches the Dhamma to the bhikkhus that is good in the beginning, good in the middle, good in the end, with the right meaning and phrasing, revealing the complete and pure holy life. |
Puna caparaṁ, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
In whatever way, friends, a bhikkhu teaches the Dhamma to the bhikkhus that is good in the beginning, good in the middle, good in the end, with the right meaning and phrasing, revealing the complete and pure holy life, when those bhikkhus who are trainees, who have not attained their goal, who dwell aspiring for the unsurpassed security from bondage, hear that teaching, they arouse energy for the attainment of the unattained, for the achievement of the unachieved, for the realization of the unrealized. |
Yathā yathā, āvuso, bhikkhu bhikkhūnaṁ dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti, tattha ye kho bhikkhū sekhā appattamānasā anuttaraṁ yogakkhemaṁ patthayamānā viharanti, te taṁ dhammaṁ sutvā vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
As for those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, attained their own goal, completely destroyed the fetters of existence, and are liberated through final knowledge, when they hear that teaching, they dwell devoted to a pleasant abiding in this very life. |
Ye pana tattha bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, te taṁ dhammaṁ sutvā diṭṭhadhammasukhavihāraṁyeva anuyuttā viharanti. |
This, friends, is the fifth benefit of timely listening to the Dhamma and timely discussion of the Dhamma. |
Ayaṁ, āvuso, pañcamo ānisaṁso kālena dhammassavane kālena dhammasākacchāya. |
These, friends, are the five benefits of timely listening to the Dhamma and timely discussion of the Dhamma." |
Ime kho, āvuso, pañca ānisaṁsā kālena dhammassavane kālena dhammasākacchāyā”ti. |
Fourth. |
Catutthaṁ. |
|
6 - AN9.6 Sevanāsutta |
6 - AN9.6 Discourse on Association |
Tatra kho āyasmā sāriputto bhikkhū āmantesi …pe… āyasmā sāriputto etadavoca: |
There the Venerable Sāriputta addressed the bhikkhus... the Venerable Sāriputta said this: |
“Puggalopi, āvuso, duvidhena veditabbo— |
"A person, friends, should be known in two ways: |
sevitabbopi asevitabbopi. |
as one to be associated with and as one not to be associated with. |
Cīvarampi, āvuso, duvidhena veditabbaṁ— |
Robes too, friends, should be known in two ways: |
sevitabbampi asevitabbampi. |
as to be used and as not to be used. |
Piṇḍapātopi, āvuso, duvidhena veditabbo— |
Almsfood too, friends, should be known in two ways: |
sevitabbopi asevitabbopi. |
as to be used and as not to be used. |
Senāsanampi, āvuso, duvidhena veditabbaṁ— |
Lodgings too, friends, should be known in two ways: |
sevitabbampi asevitabbampi. |
as to be used and as not to be used. |
Gāmanigamopi, āvuso, duvidhena veditabbo— |
Villages and towns too, friends, should be known in two ways: |
sevitabbopi asevitabbopi. |
as to be frequented and as not to be frequented. |
Janapadapadesopi, āvuso, duvidhena veditabbo— |
Countries and regions too, friends, should be known in two ways: |
sevitabbopi asevitabbopi. |
as to be frequented and as not to be frequented. |
‘Puggalopi, āvuso, duvidhena veditabbo— |
'A person, friends, should be known in two ways: |
sevitabbopi asevitabbopī’ti, |
as one to be associated with and as one not to be associated with,' |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
thus this was said. With reference to what was this said? |
Tattha yaṁ jaññā puggalaṁ: |
Here one should know a person: |
‘imaṁ kho me puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; |
'When I associate with this person, unwholesome states increase in me and wholesome states diminish; |
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti; |
and the requisites of life that should be obtained by one gone forth—robes, almsfood, lodgings, medicines and provisions for the sick—these come with difficulty; |
yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo rattibhāgaṁ vā divasabhāgaṁ vā saṅkhāpi anāpucchā pakkamitabbaṁ nānubandhitabbo. |
and the goal for the sake of which I went forth from the household life to homelessness does not come to fulfillment for me through development'—such a person, friends, should be abandoned without taking leave, whether by night or by day, and should not be followed. |
Tattha yaṁ jaññā puggalaṁ: |
Here one should know a person: |
‘imaṁ kho me puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; |
'When I associate with this person, unwholesome states increase in me and wholesome states diminish; |
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti; |
and the requisites of life that should be obtained by one gone forth—robes, almsfood, lodgings, medicines and provisions for the sick—these come with little difficulty; |
yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho na bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anāpucchā pakkamitabbaṁ nānubandhitabbo. |
and the goal for the sake of which I went forth from the household life to homelessness does not come to fulfillment for me through development'—such a person, friends, should be abandoned even after taking leave and should not be followed. |
Tattha yaṁ jaññā puggalaṁ: |
Here one should know a person: |
‘imaṁ kho me puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti; |
'When I associate with this person, unwholesome states diminish in me and wholesome states increase; |
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca kasirena samudāgacchanti; |
and the requisites of life that should be obtained by one gone forth—robes, almsfood, lodgings, medicines and provisions for the sick—these come with difficulty; |
yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo saṅkhāpi anubandhitabbo na pakkamitabbaṁ. |
and the goal for the sake of which I went forth from the household life to homelessness comes to fulfillment for me through development'—such a person, friends, should be followed even after taking leave and should not be abandoned. |
Tattha yaṁ jaññā puggalaṁ: |
Here one should know a person: |
‘imaṁ kho me puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti; |
'When I associate with this person, unwholesome states diminish in me and wholesome states increase; |
ye ca kho me pabbajitena jīvitaparikkhārā samudānetabbā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā te ca appakasirena samudāgacchanti; |
and the requisites of life that should be obtained by one gone forth—robes, almsfood, lodgings, medicines and provisions for the sick—these come with little difficulty; |
yassa camhi atthāya agārasmā anagāriyaṁ pabbajito so ca me sāmaññattho bhāvanāpāripūriṁ gacchatī’ti, tenāvuso, puggalena so puggalo yāvajīvaṁ anubandhitabbo na pakkamitabbaṁ api panujjamānena. |
and the goal for the sake of which I went forth from the household life to homelessness comes to fulfillment for me through development'—such a person, friends, should be followed for life and should not be abandoned, even if driven away. |
‘Puggalopi, āvuso, duvidhena veditabbo— |
'A person, friends, should be known in two ways: |
sevitabbopi asevitabbopī’ti, |
as one to be associated with and as one not to be associated with,' |
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
thus what was said was said with reference to this. |
‘Cīvarampi, āvuso, duvidhena veditabbaṁ— |
'Robes too, friends, should be known in two ways: |
sevitabbampi asevitabbampī’ti, |
as to be used and as not to be used,' |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
thus this was said. With reference to what was this said? |
Tattha yaṁ jaññā cīvaraṁ: |
Here one should know robes: |
‘idaṁ kho me cīvaraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ cīvaraṁ na sevitabbaṁ. |
'When I use these robes, unwholesome states increase in me and wholesome states diminish'—such robes should not be used. |
Tattha yaṁ jaññā cīvaraṁ: |
Here one should know robes: |
‘idaṁ kho me cīvaraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ cīvaraṁ sevitabbaṁ. |
'When I use these robes, unwholesome states diminish in me and wholesome states increase'—such robes should be used. |
‘Cīvarampi, āvuso, duvidhena veditabbaṁ— |
'Robes too, friends, should be known in two ways: |
sevitabbampi asevitabbampī’ti, |
as to be used and as not to be used,' |
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
thus what was said was said with reference to this. |
‘Piṇḍapātopi, āvuso, duvidhena veditabbo— |
'Almsfood too, friends, should be known in two ways: |
sevitabbopi asevitabbopī’ti, |
as to be used and as not to be used,' |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
thus this was said. With reference to what was this said? |
Tattha yaṁ jaññā piṇḍapātaṁ: |
Here one should know almsfood: |
‘imaṁ kho me piṇḍapātaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo piṇḍapāto na sevitabbo. |
'When I use this almsfood, unwholesome states increase in me and wholesome states diminish'—such almsfood should not be used. |
Tattha yaṁ jaññā piṇḍapātaṁ: |
Here one should know almsfood: |
‘imaṁ kho me piṇḍapātaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo piṇḍapāto sevitabbo. |
''When I use this almsfood, unwholesome states diminish in me and wholesome states increase'—such almsfood should be used. |
‘Piṇḍapātopi, āvuso, duvidhena veditabbo— |
'Almsfood too, friends, should be known in two ways: |
sevitabbopi asevitabbopī’ti, |
as to be used and as not to be used,' |
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
thus what was said was said with reference to this. |
‘Senāsanampi, āvuso, duvidhena veditabbaṁ— |
'Lodgings too, friends, should be known in two ways: |
sevitabbampi asevitabbampī’ti, |
as to be used and as not to be used,' |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
thus this was said. With reference to what was this said? |
Tattha yaṁ jaññā senāsanaṁ: |
Here one should know a lodging: |
‘idaṁ kho me senāsanaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ senāsanaṁ na sevitabbaṁ. |
'When I use this lodging, unwholesome states increase in me and wholesome states diminish'—such a lodging should not be used. |
Tattha yaṁ jaññā senāsanaṁ: |
Here one should know a lodging: |
‘idaṁ kho me senāsanaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ senāsanaṁ sevitabbaṁ. |
'When I use this lodging, unwholesome states diminish in me and wholesome states increase'—such a lodging should be used. |
‘Senāsanampi, āvuso, duvidhena veditabbaṁ— |
'Lodgings too, friends, should be known in two ways: |
sevitabbampi asevitabbampī’ti, |
as to be used and as not to be used,' |
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
thus what was said was said with reference to this. |
‘Gāmanigamopi, āvuso, duvidhena veditabbo— |
'Villages and towns too, friends, should be known in two ways: |
sevitabbopi asevitabbopī’ti, |
as to be frequented and as not to be frequented,' |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
thus this was said. With reference to what was this said? |
Tattha yaṁ jaññā gāmanigamaṁ: |
Here one should know a village or town: |
‘imaṁ kho me gāmanigamaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo gāmanigamo na sevitabbo. |
'When I frequent this village or town, unwholesome states increase in me and wholesome states diminish'—such a village or town should not be frequented. |
Tattha yaṁ jaññā gāmanigamaṁ: |
Here one should know a village or town: |
‘imaṁ kho me gāmanigamaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo gāmanigamo sevitabbo. |
'When I frequent this village or town, unwholesome states diminish in me and wholesome states increase'—such a village or town should be frequented. |
‘Gāmanigamopi, āvuso, duvidhena veditabbo— |
'Villages and towns too, friends, should be known in two ways: |
sevitabbopi asevitabbopī’ti, |
as to be frequented and as not to be frequented,' |
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
thus what was said was said with reference to this. |
‘Janapadapadesopi, āvuso, duvidhena veditabbo— |
'Countries and regions too, friends, should be known in two ways: |
sevitabbopi asevitabbopī’ti, |
as to be frequented and as not to be frequented,' |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
thus this was said. With reference to what was this said? |
Tattha yaṁ jaññā janapadapadesaṁ: |
Here one should know a country or region: |
‘imaṁ kho me janapadapadesaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo janapadapadeso na sevitabbo. |
'When I frequent this country or region, unwholesome states increase in me and wholesome states diminish'—such a country or region should not be frequented. |
Tattha yaṁ jaññā janapadapadesaṁ: |
Here one should know a country or region: |
‘imaṁ kho me janapadapadesaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo janapadapadeso sevitabbo. |
'When I frequent this country or region, unwholesome states diminish in me and wholesome states increase'—such a country or region should be frequented. |
‘Janapadapadesopi, āvuso, duvidhena veditabbo— |
'Countries and regions too, friends, should be known in two ways: |
sevitabbopi asevitabbopī’ti, |
as to be frequented and as not to be frequented,' |
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti. |
thus what was said was said with reference to this." |
Chaṭṭhaṁ. |
Sixth. |
11 - AN9.11 Sīhanādasutta |
11 - AN9.11 Discourse on the Lion's Roar |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: |
Then the Venerable Sāriputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One: |
“vuttho me, bhante, sāvatthiyaṁ vassāvāso. |
"I have completed the rains retreat at Sāvatthī, venerable sir. |
Icchāmahaṁ, bhante, janapadacārikaṁ pakkamitun”ti. |
I wish, venerable sir, to set out on a tour of the countryside." |
“Yassadāni tvaṁ, sāriputta, kālaṁ maññasī”ti. |
Do now, Sāriputta, what you think is the right time. |
Atha kho āyasmā sāriputto uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then the Venerable Sāriputta, rising from his seat, paid homage to the Blessed One, circumambulated him, and departed. |
Atha kho aññataro bhikkhu acirapakkante āyasmante sāriputte bhagavantaṁ etadavoca: |
Then a certain bhikkhu, not long after the Venerable Sāriputta had departed, said this to the Blessed One: |
“āyasmā maṁ, bhante, sāriputto āsajja appaṭinissajja cārikaṁ pakkanto”ti. |
The Venerable Sāriputta, venerable sir, has wronged me and has departed on tour without making amends. |
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: |
Then the Blessed One addressed a certain bhikkhu: |
“ehi tvaṁ, bhikkhu, mama vacanena sāriputtaṁ āmantehi: |
"Come, bhikkhu, in my name call Sāriputta: |
‘satthā taṁ, āvuso sāriputta, āmantetī’”ti. |
'The Teacher, friend Sāriputta, calls you.'" |
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: |
"Yes, venerable sir," that bhikkhu replied to the Blessed One and approached the Venerable Sāriputta; having approached, he said this to the Venerable Sāriputta: |
“satthā taṁ, āvuso sāriputta, āmantetī”ti. |
The Teacher, friend Sāriputta, calls you. |
“Evamāvuso”ti kho āyasmā sāriputto tassa bhikkhuno paccassosi. |
"Yes, friend," the Venerable Sāriputta replied to that bhikkhu. |
Tena kho pana samayena āyasmā ca mahāmoggallāno āyasmā ca ānando avāpuraṇaṁ ādāya vihāre āhiṇḍanti: |
Now at that time the Venerable Mahāmoggallāna and the Venerable Ānanda, taking a key, were walking through the dwellings calling: |
“abhikkamathāyasmanto, abhikkamathāyasmanto. |
"Come, venerable sirs, come, venerable sirs. |
Idānāyasmā sāriputto bhagavato sammukhā sīhanādaṁ nadissatī”ti. |
Now the Venerable Sāriputta will roar a lion's roar in the presence of the Blessed One." |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: |
Then the Venerable Sāriputta approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Blessed One said this to the Venerable Sāriputta: |
“idha te, sāriputta, aññataro sabrahmacārī khīyanadhammaṁ āpanno: |
"Here, Sāriputta, a certain fellow holy-life companion has brought a charge of wrongdoing against you: |
‘āyasmā maṁ, bhante, sāriputto āsajja appaṭinissajjacārikaṁ pakkanto’”ti. |
'The Venerable Sāriputta, venerable sir, has wronged me and has departed on tour without making amends.'" |
“Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya. |
"For one whose mindfulness of the body is not established, venerable sir, he might wrong a certain fellow holy-life companion and depart on tour without making amends. |
Seyyathāpi, bhante, pathaviyaṁ sucimpi nikkhipanti asucimpi nikkhipanti gūthagatampi nikkhipanti muttagatampi nikkhipanti kheḷagatampi nikkhipanti pubbagatampi nikkhipanti lohitagatampi nikkhipanti, na ca tena pathavī aṭṭīyati vā harāyati vā jigucchati vā; |
Just as, venerable sir, people throw clean things and unclean things on the earth, they throw things mixed with excrement, things mixed with urine, things mixed with spittle, things mixed with pus, things mixed with blood, yet the earth is not troubled or humiliated or disgusted by this; |
evamevaṁ kho ahaṁ, bhante, pathavīsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
even so, venerable sir, I dwell with a mind like the earth, expansive, exalted, immeasurable, without hostility, without ill-will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya. |
For one whose mindfulness of the body is not established, venerable sir, he might wrong a certain fellow holy-life companion and depart on tour without making amends. |
Seyyathāpi, bhante, āpasmiṁ sucimpi dhovanti asucimpi dhovanti gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi dhovanti, na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā; |
Just as, venerable sir, people wash clean things and unclean things in water, they wash things mixed with excrement... things mixed with urine... things mixed with spittle... things mixed with pus... things mixed with blood, yet water is not troubled or humiliated or disgusted by this; |
evamevaṁ kho ahaṁ, bhante, āposamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
even so, venerable sir, I dwell with a mind like water, expansive, exalted, immeasurable, without hostility, without ill-will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya. |
For one whose mindfulness of the body is not established, venerable sir, he might wrong a certain fellow holy-life companion and depart on tour without making amends. |
Seyyathāpi, bhante, tejo sucimpi ḍahati asucimpi ḍahati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi ḍahati, na ca tena tejo aṭṭīyati vā harāyati vā jigucchati vā; |
Just as, venerable sir, fire burns clean things and unclean things, it burns things mixed with excrement... things mixed with urine... things mixed with spittle... things mixed with pus... things mixed with blood, yet fire is not troubled or humiliated or disgusted by this; |
evamevaṁ kho ahaṁ, bhante, tejosamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
even so, venerable sir, I dwell with a mind like fire, expansive, exalted, immeasurable, without hostility, without ill-will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya. |
For one whose mindfulness of the body is not established, venerable sir, he might wrong a certain fellow holy-life companion and depart on tour without making amends. |
Seyyathāpi, bhante, vāyo sucimpi upavāyati asucimpi upavāyati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi upavāyati, na ca tena vāyo aṭṭīyati vā harāyati vā jigucchati vā; |
Just as, venerable sir, wind blows upon clean things and unclean things, it blows upon things mixed with excrement... things mixed with urine... things mixed with spittle... things mixed with pus... things mixed with blood, yet wind is not troubled or humiliated or disgusted by this; |
evamevaṁ kho ahaṁ, bhante, vāyosamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
even so, venerable sir, I dwell with a mind like wind, expansive, exalted, immeasurable, without hostility, without ill-will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya. |
For one whose mindfulness of the body is not established, venerable sir, he might wrong a certain fellow holy-life companion and depart on tour without making amends. |
Seyyathāpi, bhante, rajoharaṇaṁ sucimpi puñchati asucimpi puñchati gūthagatampi … muttagatampi … kheḷagatampi … pubbagatampi … lohitagatampi puñchati, na ca tena rajoharaṇaṁ aṭṭīyati vā harāyati vā jigucchati vā; |
Just as, venerable sir, a rag wipes clean things and unclean things, it wipes things mixed with excrement... things mixed with urine... things mixed with spittle... things mixed with pus... things mixed with blood, yet the rag is not troubled or humiliated or disgusted by this; |
evamevaṁ kho ahaṁ, bhante, rajoharaṇasamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
even so, venerable sir, I dwell with a mind like a rag, expansive, exalted, immeasurable, without hostility, without ill-will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya. |
For one whose mindfulness of the body is not established, venerable sir, he might wrong a certain fellow holy-life companion and depart on tour without making amends. |
Seyyathāpi, bhante, caṇḍālakumārako vā caṇḍālakumārikā vā kaḷopihattho nantakavāsī gāmaṁ vā nigamaṁ vā pavisanto nīcacittaṁyeva upaṭṭhapetvā pavisati; |
Just as, venerable sir, an outcaste boy or an outcaste girl, holding a potsherd, with a begging bag, entering a village or town, enters with a humble mind; |
evamevaṁ kho ahaṁ, bhante, caṇḍālakumārakacaṇḍālakumārikāsamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
even so, venerable sir, I dwell with a mind like an outcaste boy or outcaste girl, expansive, exalted, immeasurable, without hostility, without ill-will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya. |
For one whose mindfulness of the body is not established, venerable sir, he might wrong a certain fellow holy-life companion and depart on tour without making amends. |
Seyyathāpi, bhante, usabho chinnavisāṇo sūrato sudanto suvinīto rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ anvāhiṇḍanto na kiñci hiṁsati pādena vā visāṇena vā; |
Just as, venerable sir, a bull with horns cut off, gentle, well-tamed, well-trained, wandering from street to street, from crossroads to crossroads, harms nothing with foot or horn; |
evamevaṁ kho ahaṁ, bhante, usabhachinnavisāṇasamena cetasā viharāmi vipulena mahaggatena appamāṇena averena abyāpajjena. |
even so, venerable sir, I dwell with a mind like a bull with horns cut off, expansive, exalted, immeasurable, without hostility, without ill-will. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya. |
For one whose mindfulness of the body is not established, venerable sir, he might wrong a certain fellow holy-life companion and depart on tour without making amends. |
Seyyathāpi, bhante, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṁnhāto ahikuṇapena vā kukkurakuṇapena vā manussakuṇapena vā kaṇṭhe āsattena aṭṭīyeyya harāyeyya jiguccheyya; |
Just as, venerable sir, a woman or man, young, youthful, fond of adornment, with head bathed, would be troubled, humiliated, and disgusted if the carcass of a snake or the carcass of a dog or the carcass of a human being were hung around the neck; |
evamevaṁ kho ahaṁ, bhante, iminā pūtikāyena aṭṭīyāmi harāyāmi jigucchāmi. |
even so, venerable sir, I am troubled, humiliated, and disgusted by this putrid body. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyya. |
For one whose mindfulness of the body is not established, venerable sir, he might wrong a certain fellow holy-life companion and depart on tour without making amends. |
Seyyathāpi, bhante, puriso medakathālikaṁ parihareyya chiddāvachiddaṁ uggharantaṁ paggharantaṁ; |
Just as, venerable sir, a man would carry a pot of fat with holes, leaking and oozing; |
evamevaṁ kho ahaṁ, bhante, imaṁ kāyaṁ pariharāmi chiddāvachiddaṁ uggharantaṁ paggharantaṁ. |
even so, venerable sir, I carry this body with holes, leaking and oozing. |
Yassa nūna, bhante, kāye kāyagatāsati anupaṭṭhitā assa, so idha aññataraṁ sabrahmacāriṁ āsajja appaṭinissajja cārikaṁ pakkameyyā”ti. |
For one whose mindfulness of the body is not established, venerable sir, he might wrong a certain fellow holy-life companion and depart on tour without making amends." |
Atha kho so bhikkhu uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: |
Then that bhikkhu, rising from his seat, arranging his upper robe over one shoulder, prostrating with his head at the Blessed One's feet, said this to the Blessed One: |
“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo ahaṁ āyasmantaṁ sāriputtaṁ asatā tucchā musā abhūtena abbhācikkhiṁ. |
"A transgression, venerable sir, has overcome me, as foolish, as confused, as unskillful as I am, in that I falsely, vainly, wrongly, groundlessly accused the Venerable Sāriputta. |
Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhatu āyatiṁ saṁvarāyā”ti. |
May the Blessed One, venerable sir, accept this transgression of mine as a transgression, for the sake of restraint in the future." |
“Taggha taṁ, bhikkhu, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo tvaṁ sāriputtaṁ asatā tucchā musā abhūtena abbhācikkhi. |
"Indeed, bhikkhu, a transgression has overcome you, as foolish, as confused, as unskillful as you were, in that you falsely, vainly, wrongly, groundlessly accused Sāriputta. |
Yato ca kho tvaṁ, bhikkhu, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. |
But since you, bhikkhu, see the transgression as a transgression and make amends in accordance with the Dhamma, we accept it from you. |
Vuḍḍhihesā, bhikkhu, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ āpajjatī”ti. |
This is growth, bhikkhu, in the Noble One's discipline: when one sees a transgression as a transgression, makes amends in accordance with the Dhamma, and undertakes restraint in the future." |
Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: |
Then the Blessed One addressed the Venerable Sāriputta: |
“khama, sāriputta, imassa moghapurisassa, purā tassa tattheva sattadhā muddhā phalatī”ti. |
Forgive, Sāriputta, this foolish person, before his head splits into seven pieces right here. |
“Khamāmahaṁ, bhante, tassa āyasmato sace maṁ so āyasmā evamāha: |
"I forgive that venerable one, venerable sir, if that venerable one will say to me: |
‘khamatu ca me so āyasmā’”ti. |
'May that venerable one forgive me.'" |
Paṭhamaṁ. |
First. |
12 - AN9.12 Saupādisesasutta |
12 - AN9.12 Discourse on One with Residue Remaining |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. |
Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. |
Then the Venerable Sāriputta, having dressed in the morning and taken his bowl and robe, entered Sāvatthī for alms. |
Atha kho āyasmato sāriputtassa etadahosi: |
Then this occurred to the Venerable Sāriputta: |
“atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ, |
"It is still too early to wander for alms in Sāvatthī. |
yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti. |
What if I were to approach the park of the wanderers of other sects?" |
Atha kho āyasmā sāriputto yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodi. |
Then the Venerable Sāriputta approached the park of the wanderers of other sects; having approached, he exchanged greetings with those wanderers of other sects. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having concluded friendly and courteous conversation, he sat down to one side. |
Tena kho pana samayena tesaṁ aññatitthiyānaṁ paribbājakānaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: |
Now at that time those wanderers of other sects, seated and gathered together, had this conversation among them: |
“yo hi koci, āvuso, saupādiseso kālaṁ karoti, sabbo so aparimutto nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā”ti. |
Friends, whoever dies with residue remaining, all are not liberated from hell, not liberated from the animal realm, not liberated from the realm of ghosts, not liberated from the planes of deprivation, bad destinations, and the lower realms. |
Atha kho āyasmā sāriputto tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandi nappaṭikkosi. |
Then the Venerable Sāriputta neither approved nor disapproved of what those wanderers of other sects had said. |
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi: |
Neither approving nor disapproving, he rose from his seat and departed, thinking: |
“bhagavato santike etassa bhāsitassa atthaṁ ājānissāmī”ti. |
I will learn the meaning of this statement in the presence of the Blessed One. |
Atha kho āyasmā sāriputto sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: |
Then the Venerable Sāriputta, having wandered for alms in Sāvatthī, after the meal, returning from the alms round, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One: |
“Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁ. |
"Here, venerable sir, having dressed in the morning and taken my bowl and robe, I entered Sāvatthī for alms. |
Tassa mayhaṁ, bhante, etadahosi: |
Then, venerable sir, this occurred to me: |
‘atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ; |
'It is still too early to wander for alms in Sāvatthī. |
yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan’ti. |
What if I were to approach the park of the wanderers of other sects?' |
Atha kho ahaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁ; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁ. |
Then, venerable sir, I approached the park of the wanderers of other sects; having approached, I exchanged greetings with those wanderers of other sects. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. |
Having concluded friendly and courteous conversation, I sat down to one side. |
Tena kho pana samayena tesaṁ aññatitthiyānaṁ paribbājakānaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: |
Now at that time those wanderers of other sects, seated and gathered together, had this conversation among them: |
‘yo hi koci, āvuso, saupādiseso kālaṁ karoti, sabbo so aparimutto nirayā aparimutto tiracchānayoniyā aparimutto pettivisayā aparimutto apāyaduggativinipātā’ti. |
'Friends, whoever dies with residue remaining, all are not liberated from hell, not liberated from the animal realm, not liberated from the realm of ghosts, not liberated from the planes of deprivation, bad destinations, and the lower realms.' |
Atha kho ahaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. |
Then, venerable sir, I neither approved nor disapproved of what those wanderers of other sects had said. |
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁ: |
Neither approving nor disapproving, I rose from my seat and departed, thinking: |
‘bhagavato santike etassa bhāsitassa atthaṁ ājānissāmī’”ti. |
'I will learn the meaning of this statement in the presence of the Blessed One.'" |
“Ke ca, sāriputta, aññatitthiyā paribbājakā bālā abyattā, ke ca saupādisesaṁ vā ‘saupādiseso’ti jānissanti, anupādisesaṁ vā ‘anupādiseso’ti jānissanti. |
"What do those wanderers of other sects know, Sāriputta—those foolish, incompetent ones—what do they know about 'one with residue remaining' or 'one without residue remaining'? |
Navayime, sāriputta, puggalā saupādisesā kālaṁ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā. |
There are, Sāriputta, nine persons who die with residue remaining who are liberated from hell, liberated from the animal realm, liberated from the realm of ghosts, liberated from the planes of deprivation, bad destinations, and the lower realms. |
Katame nava? |
What nine? |
Idha, sāriputta, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ paripūrakārī, paññāya mattaso kārī. |
Here, Sāriputta, a certain person is one who acts completely in regard to virtue, acts completely in regard to concentration, acts to some extent in regard to wisdom. |
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti. |
Through the destruction of the five lower fetters, he becomes one who attains Nibbāna in the interval. |
Ayaṁ, sāriputta, paṭhamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. |
This, Sāriputta, is the first person who dies with residue remaining who is liberated from hell, liberated from the animal realm, liberated from the realm of ghosts, liberated from the planes of deprivation, bad destinations, and the lower realms. |
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ paripūrakārī, paññāya mattaso kārī. |
Furthermore, Sāriputta, here a certain person is one who acts completely in regard to virtue, acts completely in regard to concentration, acts to some extent in regard to wisdom. |
So pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti …pe… |
Through the destruction of the five lower fetters, he becomes one who attains Nibbāna upon landing... |
asaṅkhāraparinibbāyī hoti …pe… |
one who attains Nibbāna without exertion... |
sasaṅkhāraparinibbāyī hoti …pe… |
one who attains Nibbāna with exertion... |
uddhaṁsoto hoti akaniṭṭhagāmī. |
one who goes upstream to the Akaniṭṭha realm. |
Ayaṁ, sāriputta, pañcamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. |
This, Sāriputta, is the fifth person who dies with residue remaining who is liberated from hell, liberated from the animal realm, liberated from the realm of ghosts, liberated from the planes of deprivation, bad destinations, and the lower realms. |
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ mattaso kārī, paññāya mattaso kārī. |
Furthermore, Sāriputta, here a certain person is one who acts completely in regard to virtue, acts to some extent in regard to concentration, acts to some extent in regard to wisdom. |
So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. |
Through the destruction of three fetters and the attenuation of greed, hatred, and delusion, he becomes a once-returner, returning to this world only once more to make an end of suffering. |
Ayaṁ, sāriputta, chaṭṭho puggalo saupādiseso kālaṁ kurumāno parimutto nirayā …pe… parimutto apāyaduggativinipātā. |
This, Sāriputta, is the sixth person who dies with residue remaining who is liberated from hell... liberated from the planes of deprivation, bad destinations, and the lower realms. |
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ mattaso kārī, paññāya mattaso kārī. |
Furthermore, Sāriputta, here a certain person is one who acts completely in regard to virtue, acts to some extent in regard to concentration, acts to some extent in regard to wisdom. |
So tiṇṇaṁ saṁyojanānaṁ parikkhayā ekabījī hoti, ekaṁyeva mānusakaṁ bhavaṁ nibbattetvā dukkhassantaṁ karoti. |
Through the destruction of three fetters, he becomes a one-seeder, producing only one more human existence before making an end of suffering. |
Ayaṁ, sāriputta, sattamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā …pe… parimutto apāyaduggativinipātā. |
This, Sāriputta, is the seventh person who dies with residue remaining who is liberated from hell... liberated from the planes of deprivation, bad destinations, and the lower realms. |
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ mattaso kārī, paññāya mattaso kārī. |
Furthermore, Sāriputta, here a certain person is one who acts completely in regard to virtue, acts to some extent in regard to concentration, acts to some extent in regard to wisdom. |
So tiṇṇaṁ saṁyojanānaṁ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. |
Through the destruction of three fetters, he becomes a family-to-family wanderer, wandering through two or three families before making an end of suffering. |
Ayaṁ, sāriputta, aṭṭhamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā …pe… parimutto apāyaduggativinipātā. |
This, Sāriputta, is the eighth person who dies with residue remaining who is liberated from hell... liberated from the planes of deprivation, bad destinations, and the lower realms. |
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ mattaso kārī, paññāya mattaso kārī. |
Furthermore, Sāriputta, here a certain person is one who acts completely in regard to virtue, acts to some extent in regard to concentration, acts to some extent in regard to wisdom. |
So tiṇṇaṁ saṁyojanānaṁ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṁ deve ca manusse ca sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. |
Through the destruction of three fetters, he becomes a seven-times-at-most wanderer, wandering at most seven times among gods and humans before making an end of suffering. |
Ayaṁ, sāriputta, navamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. |
This, Sāriputta, is the ninth person who dies with residue remaining who is liberated from hell, liberated from the animal realm, liberated from the realm of ghosts, liberated from the planes of deprivation, bad destinations, and the lower realms. |
Ke ca, sāriputta, aññatitthiyā paribbājakā bālā abyattā, ke ca saupādisesaṁ vā ‘saupādiseso’ti jānissanti, anupādisesaṁ vā ‘anupādiseso’ti jānissanti. |
What do those wanderers of other sects know, Sāriputta—those foolish, incompetent ones—what do they know about 'one with residue remaining' or 'one without residue remaining'? |
Ime kho, sāriputta, nava puggalā saupādisesā kālaṁ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā. |
These, Sāriputta, are the nine persons who die with residue remaining who are liberated from hell, liberated from the animal realm, liberated from the realm of ghosts, liberated from the planes of deprivation, bad destinations, and the lower realms. |
Na tāvāyaṁ, sāriputta, dhammapariyāyo paṭibhāsi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. |
This teaching, Sāriputta, should not be proclaimed to bhikkhus, bhikkhunīs, male lay followers, and female lay followers. |
Taṁ kissa hetu? |
For what reason? |
Māyimaṁ dhammapariyāyaṁ sutvā pamādaṁ āhariṁsūti. |
Lest, having heard this teaching, they become negligent. |
Api ca mayā, sāriputta, dhammapariyāyo pañhādhippāyena bhāsito”ti. |
But, Sāriputta, this teaching has been spoken by me in response to a question." |
Dutiyaṁ. |
Second. |
13 - AN9.13 Koṭṭhikasutta |
13 - AN9.13 Discourse to Koṭṭhika |
Atha kho āyasmā mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. |
Then the Venerable Mahākoṭṭhika approached the Venerable Sāriputta; having approached, he exchanged greetings with the Venerable Sāriputta. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca: |
Having concluded friendly and courteous conversation, he sat down to one side. Seated to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta: |
“kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ diṭṭhadhammavedanīyaṁ, taṁ me kammaṁ samparāyavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? |
Is it, friend Sāriputta, for the purpose 'May kamma that is to be experienced in this life become kamma to be experienced in the next life' that the holy life is lived under the Blessed One? |
“No hidaṁ, āvuso”. |
No, friend, it is not. |
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ samparāyavedanīyaṁ taṁ me kammaṁ diṭṭhadhammavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? |
Is it then, friend Sāriputta, for the purpose 'May kamma that is to be experienced in the next life become kamma to be experienced in this life' that the holy life is lived under the Blessed One? |
“No hidaṁ, āvuso”. |
No, friend, it is not. |
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ sukhavedanīyaṁ, taṁ me kammaṁ dukkhavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? |
Is it, friend Sāriputta, for the purpose 'May kamma that brings pleasant results become kamma that brings painful results' that the holy life is lived under the Blessed One? |
“No hidaṁ, āvuso”. |
No, friend, it is not. |
“Kiṁ panāvuso, sāriputta, ‘yaṁ kammaṁ dukkhavedanīyaṁ, taṁ me kammaṁ sukhavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? |
Is it then, friend Sāriputta, for the purpose 'May kamma that brings painful results become kamma that brings pleasant results' that the holy life is lived under the Blessed One? |
“No hidaṁ, āvuso”. |
No, friend, it is not. |
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ paripakkavedanīyaṁ, taṁ me kammaṁ aparipakkavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? |
Is it, friend Sāriputta, for the purpose 'May kamma that is fully matured become kamma that is not fully matured' that the holy life is lived under the Blessed One? |
“No hidaṁ, āvuso”. |
No, friend, it is not. |
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ aparipakkavedanīyaṁ, taṁ me kammaṁ paripakkavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? |
Is it then, friend Sāriputta, for the purpose 'May kamma that is not fully matured become kamma that is fully matured' that the holy life is lived under the Blessed One? |
“No hidaṁ, āvuso”. |
No, friend, it is not. |
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ bahuvedanīyaṁ, taṁ me kammaṁ appavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? |
Is it, friend Sāriputta, for the purpose 'May kamma with extensive results become kamma with limited results' that the holy life is lived under the Blessed One? |
“No hidaṁ, āvuso”. |
No, friend, it is not. |
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ appavedanīyaṁ, taṁ me kammaṁ bahuvedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? |
Is it then, friend Sāriputta, for the purpose 'May kamma with limited results become kamma with extensive results' that the holy life is lived under the Blessed One? |
“No hidaṁ, āvuso”. |
No, friend, it is not. |
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ vedanīyaṁ, taṁ me kammaṁ avedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? |
Is it, friend Sāriputta, for the purpose 'May kamma that is to be experienced become kamma that is not to be experienced' that the holy life is lived under the Blessed One? |
“No hidaṁ, āvuso”. |
No, friend, it is not. |
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ avedanīyaṁ, taṁ me kammaṁ vedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? |
Is it then, friend Sāriputta, for the purpose 'May kamma that is not to be experienced become kamma that is to be experienced' that the holy life is lived under the Blessed One? |
“No hidaṁ, āvuso”. |
No, friend, it is not. |
“‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ me kammaṁ samparāyavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. |
"When asked 'Is it, friend Sāriputta, for the purpose May kamma that is to be experienced in this life become kamma to be experienced in the next life that the holy life is lived under the Blessed One?' you say 'No, friend, it is not.' |
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ samparāyavedanīyaṁ taṁ me kammaṁ diṭṭhadhammavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. |
When asked 'Is it then, friend Sāriputta, for the purpose May kamma that is to be experienced in the next life become kamma to be experienced in this life that the holy life is lived under the Blessed One?' you say 'No, friend, it is not.' |
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ sukhavedanīyaṁ taṁ me kammaṁ dukkhavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. |
When asked 'Is it, friend Sāriputta, for the purpose May kamma that brings pleasant results become kamma that brings painful results that the holy life is lived under the Blessed One?' you say 'No, friend, it is not.' |
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ dukkhavedanīyaṁ taṁ me kammaṁ sukhavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. |
When asked 'Is it then, friend Sāriputta, for the purpose May kamma that brings painful results become kamma that brings pleasant results that the holy life is lived under the Blessed One?' you say 'No, friend, it is not.' |
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ paripakkavedanīyaṁ taṁ me kammaṁ aparipakkavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. |
When asked 'Is it, friend Sāriputta, for the purpose May kamma that is fully matured become kamma that is not fully matured that the holy life is lived under the Blessed One?' you say 'No, friend, it is not.' |
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ aparipakkavedanīyaṁ taṁ me kammaṁ paripakkavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. |
When asked 'Is it then, friend Sāriputta, for the purpose May kamma that is not fully matured become kamma that is fully matured that the holy life is lived under the Blessed One?' you say 'No, friend, it is not.' |
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ bahuvedanīyaṁ taṁ me kammaṁ appavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. |
When asked 'Is it, friend Sāriputta, for the purpose May kamma with extensive results become kamma with limited results that the holy life is lived under the Blessed One?' you say 'No, friend, it is not.' |
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ appavedanīyaṁ taṁ me kammaṁ bahuvedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. |
When asked 'Is it then, friend Sāriputta, for the purpose May kamma with limited results become kamma with extensive results that the holy life is lived under the Blessed One?' you say 'No, friend, it is not.' |
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ vedanīyaṁ taṁ me kammaṁ avedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. |
When asked 'Is it, friend Sāriputta, for the purpose May kamma that is to be experienced become kamma that is not to be experienced that the holy life is lived under the Blessed One?' you say 'No, friend, it is not.' |
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ avedanīyaṁ taṁ me kammaṁ vedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. |
When asked 'Is it then, friend Sāriputta, for the purpose May kamma that is not to be experienced become kamma that is to be experienced that the holy life is lived under the Blessed One?' you say 'No, friend, it is not.' |
Atha kimatthaṁ carahāvuso, bhagavati brahmacariyaṁ vussatī”ti? |
Then for what purpose, friend, is the holy life lived under the Blessed One?" |
“Yaṁ khvassa, āvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ, tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussatīti. |
"For the direct knowledge, vision, attainment, realization, and penetration of what is unknown, unseen, unattained, unrealized, and unpenetrated, friend, the holy life is lived under the Blessed One. |
Kiṁ panassāvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ, yassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussatīti? |
And what, friend, is unknown, unseen, unattained, unrealized, and unpenetrated, for the direct knowledge, vision, attainment, realization, and penetration of which the holy life is lived under the Blessed One? |
‘Idaṁ dukkhan’ti khvassa, āvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ. |
'This is suffering,' friend—this is unknown, unseen, unattained, unrealized, and unpenetrated. |
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussati. |
For its direct knowledge, vision, attainment, realization, and penetration, the holy life is lived under the Blessed One. |
‘Ayaṁ dukkhasamudayo’ti khvassa, āvuso …pe… ‘ayaṁ dukkhanirodho’ti khvassa, āvuso …pe… |
'This is the origin of suffering,' friend... 'This is the cessation of suffering,' friend... |
‘ayaṁ dukkhanirodhagāminī paṭipadā’ti khvassa, āvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ. |
'This is the path leading to the cessation of suffering,' friend—this is unknown, unseen, unattained, unrealized, and unpenetrated. |
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussati. |
For its direct knowledge, vision, attainment, realization, and penetration, the holy life is lived under the Blessed One. |
Idaṁ khvassa, āvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ. |
This, friend, is what is unknown, unseen, unattained, unrealized, and unpenetrated. |
Tassa ñāṇāya dassanāya pattiyā sacchikiriyāya abhisamayāya bhagavati brahmacariyaṁ vussatī”ti. |
For its direct knowledge, vision, attainment, realization, and penetration, the holy life is lived under the Blessed One." |
Tatiyaṁ. |
Third. |
20 - AN9.20 Velāmasutta |
20 - AN9.20 Discourse on Velāma |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. |
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca: |
Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Blessed One said this to the householder Anāthapiṇḍika: |
“Api nu te, gahapati, kule dānaṁ dīyatī”ti? |
Is almsgiving given in your family, householder? |
“Dīyati me, bhante, kule dānaṁ; |
"Almsgiving is given in my family, venerable sir; |
tañca kho lūkhaṁ kaṇājakaṁ biḷaṅgadutiyan”ti. |
but it is coarse—broken rice mixed with pickle." |
“Lūkhañcepi, gahapati, dānaṁ deti paṇītaṁ vā; |
"Whether one gives coarse alms, householder, or refined; |
tañca asakkaccaṁ deti, acittīkatvā deti, asahatthā deti, apaviddhaṁ deti, anāgamanadiṭṭhiko deti. |
if one gives it carelessly, gives it without consideration, gives it not with one's own hand, gives it as if throwing it away, gives it without a view to the future, |
Yattha yattha tassa tassa dānassa vipāko nibbattati, na uḷārāya bhattabhogāya cittaṁ namati, na uḷārāya vatthabhogāya cittaṁ namati, na uḷārāya yānabhogāya cittaṁ namati, na uḷāresu pañcasu kāmaguṇesu bhogāya cittaṁ namati. |
wherever the result of that gift is produced, the mind does not incline toward excellent food, the mind does not incline toward excellent clothing, the mind does not incline toward excellent vehicles, the mind does not incline toward enjoyment of the five excellent sensual pleasures. |
Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi na sussūsanti na sotaṁ odahanti na aññā cittaṁ upaṭṭhapenti. |
And those who are his sons or wives or servants or workers or employees, they do not listen, do not lend ear, do not apply their minds to understand. |
Taṁ kissa hetu? |
What is the reason for this? |
Evañhetaṁ, gahapati, hoti asakkaccaṁ katānaṁ kammānaṁ vipāko. |
Such, householder, is the result of carelessly performed actions. |
Lūkhañcepi, gahapati, dānaṁ deti paṇītaṁ vā; |
Whether one gives coarse alms, householder, or refined; |
tañca sakkaccaṁ deti, cittīkatvā deti, sahatthā deti, anapaviddhaṁ deti, āgamanadiṭṭhiko deti. |
if one gives it carefully, gives it with consideration, gives it with one's own hand, gives it not as if throwing it away, gives it with a view to the future, |
Yattha yattha tassa tassa dānassa vipāko nibbattati, uḷārāya bhattabhogāya cittaṁ namati, uḷārāya vatthabhogāya cittaṁ namati, uḷārāya yānabhogāya cittaṁ namati, uḷāresu pañcasu kāmaguṇesu bhogāya cittaṁ namati. |
wherever the result of that gift is produced, the mind inclines toward excellent food, the mind inclines toward excellent clothing, the mind inclines toward excellent vehicles, the mind inclines toward enjoyment of the five excellent sensual pleasures. |
Yepissa te honti puttāti vā dārāti vā dāsāti vā pessāti vā kammakarāti vā, tepi sussūsanti sotaṁ odahanti aññā cittaṁ upaṭṭhapenti. |
And those who are his sons or wives or servants or workers or employees, they listen, lend ear, apply their minds to understand. |
Taṁ kissa hetu? |
What is the reason for this? |
Evañhetaṁ, gahapati, hoti sakkaccaṁ katānaṁ kammānaṁ vipāko. |
Such, householder, is the result of carefully performed actions. |
Bhūtapubbaṁ, gahapati, velāmo nāma brāhmaṇo ahosi. |
Long ago, householder, there was a brahmin named Velāma. |
So evarūpaṁ dānaṁ adāsi mahādānaṁ. |
He gave such a gift, a great gift. |
Caturāsīti suvaṇṇapātisahassāni adāsi rūpiyapūrāni, caturāsīti rūpiyapātisahassāni adāsi suvaṇṇapūrāni, caturāsīti kaṁsapātisahassāni adāsi hiraññapūrāni, caturāsīti hatthisahassāni adāsi sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālappaṭicchannāni, caturāsīti rathasahassāni adāsi sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālappaṭicchannāni, caturāsīti dhenusahassāni adāsi dukūlasandhanāni kaṁsūpadhāraṇāni, caturāsīti kaññāsahassāni adāsi āmuttamaṇikuṇḍalāyo, caturāsīti pallaṅkasahassāni adāsi gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni, caturāsīti vatthakoṭisahassāni adāsi khomasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ kappāsikasukhumānaṁ, ko pana vādo annassa pānassa khajjassa bhojjassa leyyassa peyyassa, najjo maññe vissandanti. |
He gave eighty-four thousand golden bowls filled with silver, eighty-four thousand silver bowls filled with gold, eighty-four thousand bronze bowls filled with gold coins, eighty-four thousand elephants with golden ornaments, golden banners, covered with nets of gold, eighty-four thousand chariots with lion-skin coverings, tiger-skin coverings, leopard-skin coverings, yellow blanket coverings, with golden ornaments, golden banners, covered with nets of gold, eighty-four thousand milk cows with silken halters and bronze pails, eighty-four thousand maidens adorned with jeweled earrings, eighty-four thousand couches spread with woolen covers, linen covers, cotton covers, with excellent deer-skin coverlets, with canopies above and red cushions at both ends, eighty-four thousand myriads of garments of fine linen, fine silk, fine wool, fine cotton, not to mention food and drink, hard food and soft food, delicacies and beverages—the streams, I think, flowed. |
Siyā kho pana te, gahapati, evamassa: |
Now you might think, householder: |
‘añño nūna tena samayena velāmo brāhmaṇo ahosi, so taṁ dānaṁ adāsi mahādānan’ti. |
'Someone else at that time was the brahmin Velāma who gave that great gift.' |
Na kho panetaṁ, gahapati, evaṁ daṭṭhabbaṁ. |
But you should not, householder, view it thus. |
Ahaṁ tena samayena velāmo brāhmaṇo ahosiṁ. |
I at that time was the brahmin Velāma. |
Ahaṁ taṁ dānaṁ adāsiṁ mahādānaṁ. |
I gave that great gift. |
Tasmiṁ kho pana, gahapati, dāne na koci dakkhiṇeyyo ahosi, na taṁ koci dakkhiṇaṁ visodheti. |
But in that gift, householder, there was no one worthy of offerings, no one purified that offering. |
Yaṁ, gahapati, velāmo brāhmaṇo dānaṁ adāsi mahādānaṁ, yo cekaṁ diṭṭhisampannaṁ bhojeyya, idaṁ tato mahapphalataraṁ. |
What the brahmin Velāma gave as a great gift, if one were to feed a single person accomplished in right view, this would be more fruitful than that. |
(…) Yo ca sataṁ diṭṭhisampannānaṁ bhojeyya, yo cekaṁ sakadāgāmiṁ bhojeyya, idaṁ tato mahapphalataraṁ. |
If one were to feed a hundred persons accomplished in right view, if one were to feed a single once-returner, this would be more fruitful than that. |
(…) Yo ca sataṁ sakadāgāmīnaṁ bhojeyya, yo cekaṁ anāgāmiṁ bhojeyya …pe… |
If one were to feed a hundred once-returners, if one were to feed a single non-returner, this would be more fruitful than that... |
yo ca sataṁ anāgāmīnaṁ bhojeyya, yo cekaṁ arahantaṁ bhojeyya …pe… |
If one were to feed a hundred non-returners, if one were to feed a single arahant, this would be more fruitful than that... |
yo ca sataṁ arahantānaṁ bhojeyya, yo cekaṁ paccekabuddhaṁ bhojeyya …pe… |
If one were to feed a hundred arahants, if one were to feed a single paccekabuddha, this would be more fruitful than that... |
yo ca sataṁ paccekabuddhānaṁ bhojeyya, yo ca tathāgataṁ arahantaṁ sammāsambuddhaṁ bhojeyya …pe… |
If one were to feed a hundred paccekabuddhās, if one were to feed a Tathāgata, an arahant, a perfectly awakened Buddha, this would be more fruitful than that... |
yo ca buddhappamukhaṁ bhikkhusaṅghaṁ bhojeyya …pe… |
If one were to feed a Saṅgha of bhikkhus headed by the Buddha, this would be more fruitful than that... |
yo ca cātuddisaṁ saṅghaṁ uddissa vihāraṁ kārāpeyya …pe… |
If one were to have a dwelling built for the Saṅgha of the four directions, this would be more fruitful than that... |
yo ca pasannacitto buddhañca dhammañca saṅghañca saraṇaṁ gaccheyya …pe… |
If one with a confident mind were to go for refuge to the Buddha, Dhamma, and Saṅgha, this would be more fruitful than that... |
yo ca pasannacitto sikkhāpadāni samādiyeyya— |
If one with a confident mind were to undertake the training rules— |
pāṇātipātā veramaṇiṁ, adinnādānā veramaṇiṁ, kāmesumicchācārā veramaṇiṁ, musāvādā veramaṇiṁ, surāmerayamajjapamādaṭṭhānā veramaṇiṁ, yo ca antamaso gandhohanamattampi mettacittaṁ bhāveyya, (…) idaṁ tato mahapphalataraṁ. |
refraining from destroying life, refraining from taking what is not given, refraining from sexual misconduct, refraining from false speech, refraining from wine, liquor, and intoxicants that cause heedlessness, if one were to develop a mind of loving-kindness even for the time it takes to snap one's fingers, this would be more fruitful than that. |
Yañca, gahapati, velāmo brāhmaṇo dānaṁ adāsi mahādānaṁ, yo cekaṁ diṭṭhisampannaṁ bhojeyya … |
What the brahmin Velāma gave as a great gift, if one were to feed a single person accomplished in right view... |
yo ca sataṁ diṭṭhisampannānaṁ bhojeyya, yo cekaṁ sakadāgāmiṁ bhojeyya … |
if one were to feed a hundred persons accomplished in right view, if one were to feed a single once-returner... |
yo ca sataṁ sakadāgāmīnaṁ bhojeyya, yo cekaṁ anāgāmiṁ bhojeyya … |
if one were to feed a hundred once-returners, if one were to feed a single non-returner... |
yo ca sataṁ anāgāmīnaṁ bhojeyya, yo cekaṁ arahantaṁ bhojeyya … |
if one were to feed a hundred non-returners, if one were to feed a single arahant... |
yo ca sataṁ arahantānaṁ bhojeyya, yo cekaṁ paccekabuddhaṁ bhojeyya … |
if one were to feed a hundred arahants, if one were to feed a single paccekabuddha... |
yo ca sataṁ paccekabuddhānaṁ bhojeyya, yo ca tathāgataṁ arahantaṁ sammāsambuddhaṁ bhojeyya … |
if one were to feed a hundred paccekabuddhās, if one were to feed a Tathāgata, an arahant, a perfectly awakened Buddha... |
yo ca buddhappamukhaṁ bhikkhusaṅghaṁ bhojeyya, yo ca cātuddisaṁ saṅghaṁ uddissa vihāraṁ kārāpeyya … |
if one were to feed a Saṅgha of bhikkhus headed by the Buddha, if one were to have a dwelling built for the Saṅgha of the four directions... |
yo ca pasannacitto buddhañca dhammañca saṅghañca saraṇaṁ gaccheyya, yo ca pasannacitto sikkhāpadāni samādiyeyya— |
if one with a confident mind were to go for refuge to the Buddha, Dhamma, and Saṅgha, if one with a confident mind were to undertake the training rules— |
pāṇātipātā veramaṇiṁ …pe… surāmerayamajjapamādaṭṭhānā veramaṇiṁ, yo ca antamaso gandhohanamattampi mettacittaṁ bhāveyya, yo ca accharāsaṅghātamattampi aniccasaññaṁ bhāveyya, idaṁ tato mahapphalataran”ti. |
refraining from destroying life... refraining from wine, liquor, and intoxicants that cause heedlessness, if one were to develop a mind of loving-kindness even for the time it takes to snap one's fingers, if one were to develop the perception of impermanence even for the time it takes to snap one's fingers, this would be more fruitful than that." |
Dasamaṁ. |
Tenth. |
Sīhanādavaggo dutiyo. |
The second chapter on the Lion's Roar is finished. |
Tassuddānaṁ |
Its summary: |
Nādo saupādiseso ca, |
The roar and one with residue remaining, |
koṭṭhikena samiddhinā; |
With Koṭṭhika and Samiddhi; |
Gaṇḍasaññā kulaṁ mettā, |
The boil, perceptions, family, loving-kindness, |
devatā velāmena cāti. |
Deities, and Velāma. |
22 - AN9.22 Assakhaḷuṅkasutta |
22 - AN9.22 Discourse on Thoroughbreds |
“Tayo ca, bhikkhave, assakhaḷuṅke desessāmi tayo ca purisakhaḷuṅke tayo ca assaparasse tayo ca purisaparasse tayo ca bhadde assājānīye tayo ca bhadde purisājānīye. |
"I will teach you, bhikkhus, three kinds of inferior horses and three kinds of inferior men, three kinds of medium horses and three kinds of medium men, three kinds of excellent thoroughbred horses and three kinds of excellent thoroughbred men. |
Taṁ suṇātha. (…) |
Listen to that... |
Katame ca, bhikkhave, tayo assakhaḷuṅkā? |
And what, bhikkhus, are the three kinds of inferior horses? |
Idha, bhikkhave, ekacco assakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno. |
Here, bhikkhus, a certain inferior horse is endowed with speed, but not endowed with beauty, not endowed with a good build for a rider. |
Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno. |
Here, bhikkhus, a certain inferior horse is endowed with speed and beauty, but not endowed with a good build for a rider. |
Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
Here, bhikkhus, a certain inferior horse is endowed with speed, beauty, and a good build for a rider. |
Ime kho, bhikkhave, tayo assakhaḷuṅkā. |
These, bhikkhus, are the three kinds of inferior horses. |
Katame ca, bhikkhave, tayo purisakhaḷuṅkā? |
And what, bhikkhus, are the three kinds of inferior men? |
Idha, bhikkhave, ekacco purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno. |
Here, bhikkhus, a certain inferior man is endowed with speed, but not endowed with beauty, not endowed with a good build for a rider. |
Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno. |
Here, bhikkhus, a certain inferior man is endowed with speed and beauty, but not endowed with a good build for a rider. |
Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
Here, bhikkhus, a certain inferior man is endowed with speed, beauty, and a good build for a rider. |
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno? |
And how, bhikkhus, is an inferior man endowed with speed, but not endowed with beauty, not endowed with a good build for a rider? |
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
Here, bhikkhus, a bhikkhu understands as it really is: 'This is suffering,' understands as it really is: 'This is the origin of suffering,' understands as it really is: 'This is the cessation of suffering,' understands as it really is: 'This is the path leading to the cessation of suffering.' |
Idamassa javasmiṁ vadāmi. |
This I call his speed. |
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho saṁsādeti, no vissajjeti. |
But when questioned about the Abhidhamma and Abhivinaya, he falters and does not answer clearly. |
Idamassa na vaṇṇasmiṁ vadāmi. |
This I call his lack of beauty. |
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. |
And he is not a gainer of robes, almsfood, lodgings, medicines and provisions for the sick. |
Idamassa na ārohapariṇāhasmiṁ vadāmi. |
This I call his lack of a good build for a rider. |
Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno. |
Thus, bhikkhus, an inferior man is endowed with speed, but not endowed with beauty, not endowed with a good build for a rider. |
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno? |
And how, bhikkhus, is an inferior man endowed with speed and beauty, but not endowed with a good build for a rider? |
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
Here, bhikkhus, a bhikkhu understands as it really is: 'This is suffering,'... understands as it really is: 'This is the path leading to the cessation of suffering.' |
Idamassa javasmiṁ vadāmi. |
This I call his speed. |
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti. |
When questioned about the Abhidhamma and Abhivinaya, he answers clearly and does not falter. |
Idamassa vaṇṇasmiṁ vadāmi. |
This I call his beauty. |
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. |
But he is not a gainer of robes, almsfood, lodgings, medicines and provisions for the sick. |
Idamassa na ārohapariṇāhasmiṁ vadāmi. |
This I call his lack of a good build for a rider. |
Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno. |
Thus, bhikkhus, an inferior man is endowed with speed and beauty, but not endowed with a good build for a rider. |
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? |
And how, bhikkhus, is an inferior man endowed with speed, beauty, and a good build for a rider? |
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. |
Here, bhikkhus, a bhikkhu understands as it really is: 'This is suffering,'... understands as it really is: 'This is the path leading to the cessation of suffering.' |
Idamassa javasmiṁ vadāmi. |
This I call his speed. |
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti. |
When questioned about the Abhidhamma and Abhivinaya, he answers clearly and does not falter. |
Idamassa vaṇṇasmiṁ vadāmi. |
This I call his beauty. |
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. |
And he is a gainer of robes, almsfood, lodgings, medicines and provisions for the sick. |
Idamassa ārohapariṇāhasmiṁ vadāmi. |
This I call his good build for a rider. |
Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
Thus, bhikkhus, an inferior man is endowed with speed, beauty, and a good build for a rider. |
Ime kho, bhikkhave, tayo purisakhaḷuṅkā. |
These, bhikkhus, are the three kinds of inferior men. |
Katame ca, bhikkhave, tayo assaparassā? |
And what, bhikkhus, are the three kinds of medium horses? |
Idha, bhikkhave, ekacco assaparasso …pe… |
Here, bhikkhus, a certain medium horse... |
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
is endowed with speed, beauty, and a good build for a rider. |
Ime kho, bhikkhave, tayo assaparassā. |
These, bhikkhus, are the three kinds of medium horses. |
Katame ca, bhikkhave, tayo purisaparassā? |
And what, bhikkhus, are the three kinds of medium men? |
Idha, bhikkhave, ekacco purisaparasso …pe… |
Here, bhikkhus, a certain medium man... |
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
is endowed with speed, beauty, and a good build for a rider. |
Kathañca, bhikkhave, purisaparasso …pe… |
And how, bhikkhus, is a medium man... |
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? |
endowed with speed, beauty, and a good build for a rider? |
Idha, bhikkhave, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. |
Here, bhikkhus, a bhikkhu, through the destruction of the five lower fetters, is spontaneously reborn, there to attain final Nibbāna, not liable to return from that world. |
Idamassa javasmiṁ vadāmi. |
This I call his speed. |
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti. |
When questioned about the Abhidhamma and Abhivinaya, he answers clearly and does not falter. |
Idamassa vaṇṇasmiṁ vadāmi. |
This I call his beauty. |
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. |
And he is a gainer of robes, almsfood, lodgings, medicines and provisions for the sick. |
Idamassa ārohapariṇāhasmiṁ vadāmi. |
This I call his good build for a rider. |
Evaṁ kho, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
Thus, bhikkhus, a medium man is endowed with speed, beauty, and a good build for a rider. |
Ime kho, bhikkhave, tayo purisaparassā. |
These, bhikkhus, are the three kinds of medium men. |
Katame ca, bhikkhave, tayo bhaddā assājānīyā? |
And what, bhikkhus, are the three kinds of excellent thoroughbred horses? |
Idha, bhikkhave, ekacco bhaddo assājānīyo …pe… |
Here, bhikkhus, a certain excellent thoroughbred horse... |
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
is endowed with speed, beauty, and a good build for a rider. |
Ime kho, bhikkhave, tayo bhaddā assājānīyā. |
These, bhikkhus, are the three kinds of excellent thoroughbred horses. |
Katame ca, bhikkhave, tayo bhaddā purisājānīyā? |
And what, bhikkhus, are the three kinds of excellent thoroughbred men? |
Idha, bhikkhave, ekacco bhaddo purisājānīyo …pe… |
Here, bhikkhus, a certain excellent thoroughbred man... |
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
is endowed with speed, beauty, and a good build for a rider. |
Kathañca, bhikkhave, bhaddo purisājānīyo …pe… |
And how, bhikkhus, is an excellent thoroughbred man... |
javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? |
endowed with speed, beauty, and a good build for a rider? |
Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
Here, bhikkhus, a bhikkhu, through the destruction of the taints, attains and dwells in the taintless liberation of mind and liberation by wisdom, having realized it for himself with direct knowledge in this very life. |
Idamassa javasmiṁ vadāmi. |
This I call his speed. |
Abhidhamme kho pana abhivinaye pañhaṁ puṭṭho vissajjeti, no saṁsādeti. |
When questioned about the Abhidhamma and Abhivinaya, he answers clearly and does not falter. |
Idamassa vaṇṇasmiṁ vadāmi. |
This I call his beauty. |
Lābhī kho pana hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. |
And he is a gainer of robes, almsfood, lodgings, medicines and provisions for the sick. |
Idamassa ārohapariṇāhasmiṁ vadāmi. |
This I call his good build for a rider. |
Evaṁ kho, bhikkhave, bhaddo purisājānīyo javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. |
Thus, bhikkhus, an excellent thoroughbred man is endowed with speed, beauty, and a good build for a rider. |
Ime kho, bhikkhave, tayo bhaddā purisājānīyā”ti. |
These, bhikkhus, are the three kinds of excellent thoroughbred men." |
Dutiyaṁ. |
Second. |
26 - AN9.26 Silāyūpasutta |
26 - AN9.26 Discourse on the Stone Pillar |
(…) |
... |
Ekaṁ samayaṁ āyasmā ca sāriputto āyasmā ca candikāputto rājagahe viharanti veḷuvane kalandakanivāpe. |
At one time the Venerable Sāriputta and the Venerable Candikāputta were dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. |
Tatra kho āyasmā candikāputto bhikkhū āmantesi (…): |
There the Venerable Candikāputta addressed the bhikkhus...: |
“devadatto, āvuso, bhikkhūnaṁ evaṁ dhammaṁ deseti: |
"Devadatta, friends, teaches the Dhamma to the bhikkhus thus: |
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— |
'When, friend, a bhikkhu's mind is known by mind, then it is fitting for that bhikkhu to declare: |
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti. |
Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, I understand.'" |
Evaṁ vutte, āyasmā sāriputto āyasmantaṁ candikāputtaṁ etadavoca: |
When this was said, the Venerable Sāriputta said this to the Venerable Candikāputta: |
“na kho, āvuso candikāputta, devadatto bhikkhūnaṁ evaṁ dhammaṁ deseti: |
"Devadatta does not teach the Dhamma to the bhikkhus thus, friend Candikāputta: |
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— |
'When, friend, a bhikkhu's mind is known by mind, then it is fitting for that bhikkhu to declare: |
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. |
Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, I understand.' |
Evañca kho, āvuso, candikāputta, devadatto bhikkhūnaṁ dhammaṁ deseti: |
But rather, friend Candikāputta, Devadatta teaches the Dhamma to the bhikkhus thus: |
‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— |
'When, friend, a bhikkhu's mind is well-encompassed by mind, then it is fitting for that bhikkhu to declare: |
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti. |
Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, I understand.'" |
Dutiyampi kho āyasmā candikāputto bhikkhū āmantesi: |
A second time the Venerable Candikāputta addressed the bhikkhus: |
“devadatto, āvuso, bhikkhūnaṁ evaṁ dhammaṁ deseti: |
"Devadatta, friends, teaches the Dhamma to the bhikkhus thus: |
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— |
'When, friend, a bhikkhu's mind is known by mind, then it is fitting for that bhikkhu to declare: |
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti. |
Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, I understand.'" |
Dutiyampi kho āyasmā sāriputto āyasmantaṁ candikāputtaṁ etadavoca: |
A second time the Venerable Sāriputta said this to the Venerable Candikāputta: |
“na kho, āvuso candikāputta, devadatto bhikkhūnaṁ evaṁ dhammaṁ deseti: |
"Devadatta does not teach the Dhamma to the bhikkhus thus, friend Candikāputta: |
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— |
'When, friend, a bhikkhu's mind is known by mind, then it is fitting for that bhikkhu to declare: |
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. |
Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, I understand.' |
Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṁ dhammaṁ deseti: |
But rather, friend Candikāputta, Devadatta teaches the Dhamma to the bhikkhus thus: |
‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— |
'When, friend, a bhikkhu's mind is well-encompassed by mind, then it is fitting for that bhikkhu to declare: |
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti. |
Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, I understand.'" |
Tatiyampi kho āyasmā candikāputto bhikkhū āmantesi: |
A third time the Venerable Candikāputta addressed the bhikkhus: |
“devadatto, āvuso, bhikkhūnaṁ evaṁ dhammaṁ deseti: |
"Devadatta, friends, teaches the Dhamma to the bhikkhus thus: |
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— |
'When, friend, a bhikkhu's mind is known by mind, then it is fitting for that bhikkhu to declare: |
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’”ti. |
Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, I understand.'" |
Tatiyampi kho āyasmā sāriputto āyasmantaṁ candikāputtaṁ etadavoca: |
A third time the Venerable Sāriputta said this to the Venerable Candikāputta: |
“na kho, āvuso candikāputta, devadatto bhikkhūnaṁ evaṁ dhammaṁ deseti: |
"Devadatta does not teach the Dhamma to the bhikkhus thus, friend Candikāputta: |
‘yato kho, āvuso, bhikkhuno cetasā citaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— |
'When, friend, a bhikkhu's mind is known by mind, then it is fitting for that bhikkhu to declare: |
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. |
Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, I understand.' |
Evañca kho, āvuso candikāputta, devadatto bhikkhūnaṁ dhammaṁ deseti: |
But rather, friend Candikāputta, Devadatta teaches the Dhamma to the bhikkhus thus: |
‘yato kho, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti, tassetaṁ bhikkhuno kallaṁ veyyākaraṇāya— |
'When, friend, a bhikkhu's mind is well-encompassed by mind, then it is fitting for that bhikkhu to declare: |
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. |
Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being, I understand.' |
Kathañca, āvuso, bhikkhuno cetasā cittaṁ suparicitaṁ hoti? |
And how, friend, is a bhikkhu's mind well-encompassed by mind? |
‘Vītarāgaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; |
'My mind is free from lust'—thus the mind is well-encompassed by mind; |
‘vītadosaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; |
'My mind is free from hatred'—thus the mind is well-encompassed by mind; |
‘vītamohaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; |
'My mind is free from delusion'—thus the mind is well-encompassed by mind; |
‘asarāgadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; |
'My mind is of such a nature that lust does not return'—thus the mind is well-encompassed by mind; |
‘asadosadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; |
'My mind is of such a nature that hatred does not return'—thus the mind is well-encompassed by mind; |
‘asamohadhammaṁ me cittan’ti cetasā cittaṁ suparicitaṁ hoti; |
'My mind is of such a nature that delusion does not return'—thus the mind is well-encompassed by mind; |
‘anāvattidhammaṁ me cittaṁ kāmabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti; |
'My mind is of such a nature that it does not return to sensual existence'—thus the mind is well-encompassed by mind; |
‘anāvattidhammaṁ me cittaṁ rūpabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti; |
'My mind is of such a nature that it does not return to form existence'—thus the mind is well-encompassed by mind; |
‘anāvattidhammaṁ me cittaṁ arūpabhavāyā’ti cetasā cittaṁ suparicitaṁ hoti. |
'My mind is of such a nature that it does not return to formless existence'—thus the mind is well-encompassed by mind. |
Evaṁ sammā vimuttacittassa kho, āvuso, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti; |
For a bhikkhu whose mind is perfectly liberated in this way, friend, even if many forms cognizable by the eye come within the range of the eye, they do not overwhelm his mind; |
amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassati. |
his mind remains unmixed, steady, having attained imperturbability, and he contemplates their passing away. |
Seyyathāpi, āvuso, silāyūpo soḷasakukkuko. |
Just as, friend, there is a stone pillar sixteen cubits high, |
Tassassu aṭṭha kukkū heṭṭhā nemaṅgamā, aṭṭha kukkū upari nemassa. |
with eight cubits below ground and eight cubits above ground. |
Atha puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṁ saṅkampeyya na sampavedheyya; |
Even if a great storm of wind and rain were to come from the eastern direction, it would not shake or make it tremble; |
atha pacchimāya … |
even if from the western... |
atha uttarāya … |
even if from the northern... |
atha dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṁ saṅkampeyya na sampavedheyya. |
even if a great storm of wind and rain were to come from the southern direction, it would not shake or make it tremble. |
Taṁ kissa hetu? |
What is the reason for this? |
Gambhīrattā, āvuso, nemassa, sunikhātattā silāyūpassa. |
Because, friend, the foundation is deep and the stone pillar is well-established. |
Evamevaṁ kho, āvuso, sammā vimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti; |
In the same way, friend, for a bhikkhu whose mind is perfectly liberated, even if many forms cognizable by the eye come within the range of the eye, they do not overwhelm his mind; |
amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassati. |
his mind remains unmixed, steady, having attained imperturbability, and he contemplates their passing away. |
Bhusā cepi sotaviññeyyā saddā … |
Even if many sounds cognizable by the ear... |
ghānaviññeyyā gandhā … |
odors cognizable by the nose... |
jivhāviññeyyā rasā … |
tastes cognizable by the tongue... |
kāyaviññeyyā phoṭṭhabbā … |
tangibles cognizable by the body... |
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti; |
mental objects cognizable by the mind come within the range of the mind, they do not overwhelm his mind; |
amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ, vayaṁ cassānupassatī”ti. |
his mind remains unmixed, steady, having attained imperturbability, and he contemplates their passing away." |
Chaṭṭhaṁ. |
Sixth. |
33 - AN9.33 Anupubbavihārasamāpattisutta |
33 - AN9.33 Discourse on Progressive Abodes and Attainments |
“Navayimā, bhikkhave, anupubbavihārasamāpattiyo desessāmi, taṁ suṇātha …pe… |
"I will teach you, bhikkhus, the nine progressive abodes and attainments. Listen to that... |
katamā ca, bhikkhave, nava anupubbavihārasamāpattiyo? |
And what, bhikkhus, are the nine progressive abodes and attainments? |
Yattha kāmā nirujjhanti, ye ca kāme nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. |
Where sensual desires cease, and those who, having made sensual desires cease again and again, dwell—'Surely those venerable ones are desireless, extinguished, crossed over, gone beyond in this respect,' I say. |
‘Kattha kāmā nirujjhanti, ke ca kāme nirodhetvā nirodhetvā viharanti— |
'Where do sensual desires cease, and who are those who, having made sensual desires cease again and again, dwell— |
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: |
I do not know this, I do not see this,' if one were to speak thus, he should be told: |
‘idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
'Here, friend, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which has applied and sustained thought, and rapture and happiness born of seclusion. |
Ettha kāmā nirujjhanti, te ca kāme nirodhetvā nirodhetvā viharantī’ti. |
Here sensual desires cease, and those who, having made sensual desires cease again and again, dwell.' |
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; |
Surely, bhikkhus, one who is honest and not deceptive would welcome and approve of what was well spoken; |
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. |
having welcomed and approved of what was well spoken, he would pay reverent attention with joined palms. |
Yattha vitakkavicārā nirujjhanti, ye ca vitakkavicāre nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. |
Where applied and sustained thought cease, and those who, having made applied and sustained thought cease again and again, dwell—'Surely those venerable ones are desireless, extinguished, crossed over, gone beyond in this respect,' I say. |
‘Kattha vitakkavicārā nirujjhanti, ke ca vitakkavicāre nirodhetvā nirodhetvā viharanti— |
'Where do applied and sustained thought cease, and who are those who, having made applied and sustained thought cease again and again, dwell— |
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: |
I do not know this, I do not see this,' if one were to speak thus, he should be told: |
‘idhāvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati; |
'Here, friend, a bhikkhu, with the subsiding of applied and sustained thought... enters and dwells in the second jhāna; |
ettha vitakkavicārā nirujjhanti, te ca vitakkavicāre nirodhetvā nirodhetvā viharantī’ti. |
here applied and sustained thought cease, and those who, having made applied and sustained thought cease again and again, dwell.' |
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; |
Surely, bhikkhus, one who is honest and not deceptive would welcome and approve of what was well spoken; |
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. |
having welcomed and approved of what was well spoken, he would pay reverent attention with joined palms. |
Yattha pīti nirujjhati, ye ca pītiṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. |
Where rapture ceases, and those who, having made rapture cease again and again, dwell—'Surely those venerable ones are desireless, extinguished, crossed over, gone beyond in this respect,' I say. |
‘Kattha pīti nirujjhati, ke ca pītiṁ nirodhetvā nirodhetvā viharanti— |
'Where does rapture cease, and who are those who, having made rapture cease again and again, dwell— |
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: |
I do not know this, I do not see this,' if one were to speak thus, he should be told: |
‘idhāvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati; |
'Here, friend, a bhikkhu, with the fading away of rapture... enters and dwells in the third jhāna; |
ettha pīti nirujjhati, te ca pītiṁ nirodhetvā nirodhetvā viharantī’ti. |
here rapture ceases, and those who, having made rapture cease again and again, dwell.' |
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; |
Surely, bhikkhus, one who is honest and not deceptive would welcome and approve of what was well spoken; |
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. |
having welcomed and approved of what was well spoken, he would pay reverent attention with joined palms. |
Yattha upekkhāsukhaṁ nirujjhati, ye ca upekkhāsukhaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. |
Where equanimous happiness ceases, and those who, having made equanimous happiness cease again and again, dwell—'Surely those venerable ones are desireless, extinguished, crossed over, gone beyond in this respect,' I say. |
‘Kattha upekkhāsukhaṁ nirujjhati, ke ca upekkhāsukhaṁ nirodhetvā nirodhetvā viharanti— |
'Where does equanimous happiness cease, and who are those who, having made equanimous happiness cease again and again, dwell— |
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: |
I do not know this, I do not see this,' if one were to speak thus, he should be told: |
‘idhāvuso, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati; |
'Here, friend, a bhikkhu, with the abandoning of happiness... enters and dwells in the fourth jhāna; |
ettha upekkhāsukhaṁ nirujjhati, te ca upekkhāsukhaṁ nirodhetvā nirodhetvā viharantī’ti. |
here equanimous happiness ceases, and those who, having made equanimous happiness cease again and again, dwell.' |
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; |
Surely, bhikkhus, one who is honest and not deceptive would welcome and approve of what was well spoken; |
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. |
having welcomed and approved of what was well spoken, he would pay reverent attention with joined palms. |
Yattha rūpasaññā nirujjhati, ye ca rūpasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. |
Where perceptions of form cease, and those who, having made perceptions of form cease again and again, dwell—'Surely those venerable ones are desireless, extinguished, crossed over, gone beyond in this respect,' I say. |
‘Kattha rūpasaññā nirujjhati, ke ca rūpasaññaṁ nirodhetvā nirodhetvā viharanti— |
'Where do perceptions of form cease, and who are those who, having made perceptions of form cease again and again, dwell— |
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: |
I do not know this, I do not see this,' if one were to speak thus, he should be told: |
‘idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati. |
'Here, friend, a bhikkhu, having completely transcended perceptions of form, with the disappearance of perceptions of resistance, not attending to perceptions of diversity, thinking "Infinite is space," enters and dwells in the base of infinite space. |
Ettha rūpasaññā nirujjhati, te ca rūpasaññaṁ nirodhetvā nirodhetvā viharantī’ti. |
Here perceptions of form cease, and those who, having made perceptions of form cease again and again, dwell.' |
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; |
Surely, bhikkhus, one who is honest and not deceptive would welcome and approve of what was well spoken; |
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. |
having welcomed and approved of what was well spoken, he would pay reverent attention with joined palms. |
Yattha ākāsānañcāyatanasaññā nirujjhati, ye ca ākāsānañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. |
Where perceptions of the base of infinite space cease, and those who, having made perceptions of the base of infinite space cease again and again, dwell—'Surely those venerable ones are desireless, extinguished, crossed over, gone beyond in this respect,' I say. |
‘Kattha ākāsānañcāyatanasaññā nirujjhati, ke ca ākāsānañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti— |
'Where do perceptions of the base of infinite space cease, and who are those who, having made perceptions of the base of infinite space cease again and again, dwell— |
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: |
I do not know this, I do not see this,' if one were to speak thus, he should be told: |
‘idhāvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati. |
'Here, friend, a bhikkhu, having completely transcended the base of infinite space, thinking "Infinite is consciousness," enters and dwells in the base of infinite consciousness. |
Ettha ākāsānañcāyatanasaññā nirujjhati, te ca ākāsānañcāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti. |
Here perceptions of the base of infinite space cease, and those who, having made perceptions of the base of infinite space cease again and again, dwell.' |
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; |
Surely, bhikkhus, one who is honest and not deceptive would welcome and approve of what was well spoken; |
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. |
having welcomed and approved of what was well spoken, he would pay reverent attention with joined palms. |
Yattha viññāṇañcāyatanasaññā nirujjhati, ye ca viññāṇañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. |
Where perceptions of the base of infinite consciousness cease, and those who, having made perceptions of the base of infinite consciousness cease again and again, dwell—'Surely those venerable ones are desireless, extinguished, crossed over, gone beyond in this respect,' I say. |
‘Kattha viññāṇañcāyatanasaññā nirujjhati, ke ca viññāṇañcāyatanasaññaṁ nirodhetvā nirodhetvā viharanti— |
'Where do perceptions of the base of infinite consciousness cease, and who are those who, having made perceptions of the base of infinite consciousness cease again and again, dwell— |
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: |
I do not know this, I do not see this,' if one were to speak thus, he should be told: |
‘idhāvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati. |
'Here, friend, a bhikkhu, having completely transcended the base of infinite consciousness, thinking "There is nothing," enters and dwells in the base of nothingness. |
Ettha viññāṇañcāyatanasaññā nirujjhati, te ca viññāṇañcāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti. |
Here perceptions of the base of infinite consciousness cease, and those who, having made perceptions of the base of infinite consciousness cease again and again, dwell.' |
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; |
Surely, bhikkhus, one who is honest and not deceptive would welcome and approve of what was well spoken; |
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. |
having welcomed and approved of what was well spoken, he would pay reverent attention with joined palms. |
Yattha ākiñcaññāyatanasaññā nirujjhati, ye ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. |
Where perceptions of the base of nothingness cease, and those who, having made perceptions of the base of nothingness cease again and again, dwell—'Surely those venerable ones are desireless, extinguished, crossed over, gone beyond in this respect,' I say. |
‘Kattha ākiñcaññāyatanasaññā nirujjhati, ke ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti— |
'Where do perceptions of the base of nothingness cease, and who are those who, having made perceptions of the base of nothingness cease again and again, dwell— |
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: |
I do not know this, I do not see this,' if one were to speak thus, he should be told: |
‘idhāvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. |
'Here, friend, a bhikkhu, having completely transcended the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception. |
Ettha ākiñcaññāyatanasaññā nirujjhati, te ca ākiñcaññāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti. |
Here perceptions of the base of nothingness cease, and those who, having made perceptions of the base of nothingness cease again and again, dwell.' |
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; |
Surely, bhikkhus, one who is honest and not deceptive would welcome and approve of what was well spoken; |
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. |
having welcomed and approved of what was well spoken, he would pay reverent attention with joined palms. |
Yattha nevasaññānāsaññāyatanasaññā nirujjhati, ye ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti, ‘addhā te āyasmanto nicchātā nibbutā tiṇṇā pāraṅgatā tadaṅgenā’ti vadāmi. |
Where perceptions of the base of neither-perception-nor-non-perception cease, and those who, having made perceptions of the base of neither-perception-nor-non-perception cease again and again, dwell—'Surely those venerable ones are desireless, extinguished, crossed over, gone beyond in this respect,' I say. |
‘Kattha nevasaññānāsaññāyatanasaññā nirujjhati, ke ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharanti— |
'Where do perceptions of the base of neither-perception-nor-non-perception cease, and who are those who, having made perceptions of the base of neither-perception-nor-non-perception cease again and again, dwell— |
ahametaṁ na jānāmi ahametaṁ na passāmī’ti, iti yo evaṁ vadeyya, so evamassa vacanīyo: |
I do not know this, I do not see this,' if one were to speak thus, he should be told: |
‘idhāvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. |
'Here, friend, a bhikkhu, having completely transcended the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling. |
Ettha nevasaññānāsaññāyatanasaññā nirujjhati, te ca nevasaññānāsaññāyatanasaññaṁ nirodhetvā nirodhetvā viharantī’ti. |
Here perceptions of the base of neither-perception-nor-non-perception cease, and those who, having made perceptions of the base of neither-perception-nor-non-perception cease again and again, dwell.' |
Addhā, bhikkhave, asaṭho amāyāvī ‘sādhū’ti bhāsitaṁ abhinandeyya anumodeyya; |
Surely, bhikkhus, one who is honest and not deceptive would welcome and approve of what was well spoken; |
‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā namassamāno pañjaliko payirupāseyya. |
having welcomed and approved of what was well spoken, he would pay reverent attention with joined palms. |
Imā kho, bhikkhave, nava anupubbavihārasamāpattiyo”ti. |
These, bhikkhus, are the nine progressive abodes and attainments." |
Dutiyaṁ. |
Second. |
34 - AN9.34 Nibbānasukhasutta |
34 - AN9.34 Discourse on the Happiness of Nibbāna |
Ekaṁ samayaṁ āyasmā sāriputto rājagahe viharati veḷuvane kalandakanivāpe. |
At one time the Venerable Sāriputta was dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground. |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There the Venerable Sāriputta addressed the bhikkhus: |
“sukhamidaṁ, āvuso, nibbānaṁ. |
"Happy is this Nibbāna, friends. |
Sukhamidaṁ, āvuso, nibbānan”ti. |
Happy is this Nibbāna, friends." |
Evaṁ vutte, āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: |
When this was said, the Venerable Udāyī said this to the Venerable Sāriputta: |
“kiṁ panettha, āvuso sāriputta, sukhaṁ yadettha natthi vedayitan”ti? |
But what happiness is there here, friend Sāriputta, where there is no feeling? |
“Etadeva khvettha, āvuso, sukhaṁ yadettha natthi vedayitaṁ. |
"Just this, friend, is the happiness here—that there is no feeling. |
Pañcime, āvuso, kāmaguṇā. |
There are, friend, these five strands of sensual pleasure. |
Katame pañca? |
What five? |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, |
Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, arousing lust; |
sotaviññeyyā saddā …pe… |
sounds cognizable by the ear... |
ghānaviññeyyā gandhā … |
odors cognizable by the nose... |
jivhāviññeyyā rasā … |
tastes cognizable by the tongue... |
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— |
tangibles cognizable by the body that are desirable, lovely, agreeable, pleasing, connected with sensual desire, arousing lust— |
ime kho, āvuso, pañca kāmaguṇā. |
these, friend, are the five strands of sensual pleasure. |
Yaṁ kho, āvuso, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ, idaṁ vuccatāvuso, kāmasukhaṁ. |
Whatever happiness and joy, friend, arises dependent on these five strands of sensual pleasure, this is called sensual happiness. |
Idhāvuso, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, friend, a bhikkhu, secluded from sensual pleasures... enters and dwells in the first jhāna. |
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. |
If, friend, while dwelling in this abode, perceptions and attention accompanied by sensual desire arise, that is an affliction for him. |
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; |
Just as, friend, pain might arise for one who is happy, just to that extent it would be an affliction; |
evamevassa te kāmasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. |
in the same way, those perceptions and attention accompanied by sensual desire arise for him. That is an affliction for him. |
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. |
But affliction, friend, has been called suffering by the Blessed One. |
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ. |
By this method too, friend, it can be understood how Nibbāna is happiness. |
Puna caparaṁ, āvuso, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. |
Furthermore, friend, a bhikkhu, with the subsiding of applied and sustained thought... enters and dwells in the second jhāna. |
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. |
If, friend, while dwelling in this abode, perceptions and attention accompanied by applied thought arise, that is an affliction for him. |
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; |
Just as, friend, pain might arise for one who is happy, just to that extent it would be an affliction; |
evamevassa te vitakkasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. |
in the same way, those perceptions and attention accompanied by applied thought arise for him. That is an affliction for him. |
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. |
But affliction, friend, has been called suffering by the Blessed One. |
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ. |
By this method too, friend, it can be understood how Nibbāna is happiness. |
Puna caparaṁ, āvuso, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. |
Furthermore, friend, a bhikkhu, with the fading away of rapture... enters and dwells in the third jhāna. |
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. |
If, friend, while dwelling in this abode, perceptions and attention accompanied by rapture arise, that is an affliction for him. |
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; |
Just as, friend, pain might arise for one who is happy, just to that extent it would be an affliction; |
evamevassa te pītisahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. |
in the same way, those perceptions and attention accompanied by rapture arise for him. That is an affliction for him. |
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. |
But affliction, friend, has been called suffering by the Blessed One. |
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ. |
By this method too, friend, it can be understood how Nibbāna is happiness. |
Puna caparaṁ, āvuso, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. |
Furthermore, friend, a bhikkhu, with the abandoning of happiness... enters and dwells in the fourth jhāna. |
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. |
If, friend, while dwelling in this abode, perceptions and attention accompanied by equanimity arise, that is an affliction for him. |
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; |
Just as, friend, pain might arise for one who is happy, just to that extent it would be an affliction; |
evamevassa te upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. |
in the same way, those perceptions and attention accompanied by equanimity arise for him. That is an affliction for him. |
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. |
But affliction, friend, has been called suffering by the Blessed One. |
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ. |
By this method too, friend, it can be understood how Nibbāna is happiness. |
Puna caparaṁ, āvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja viharati. |
Furthermore, friend, a bhikkhu, having completely transcended perceptions of form, with the disappearance of perceptions of resistance, not attending to perceptions of diversity, thinking "Infinite is space," enters and dwells in the base of infinite space. |
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. |
If, friend, while dwelling in this abode, perceptions and attention accompanied by form arise, that is an affliction for him. |
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; |
Just as, friend, pain might arise for one who is happy, just to that extent it would be an affliction; |
evamevassa te rūpasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. |
in the same way, those perceptions and attention accompanied by form arise for him. That is an affliction for him. |
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. |
But affliction, friend, has been called suffering by the Blessed One. |
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ. |
By this method too, friend, it can be understood how Nibbāna is happiness. |
Puna caparaṁ, āvuso, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja viharati. |
Furthermore, friend, a bhikkhu, having completely transcended the base of infinite space, thinking "Infinite is consciousness," enters and dwells in the base of infinite consciousness. |
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. |
If, friend, while dwelling in this abode, perceptions and attention accompanied by the base of infinite space arise, that is an affliction for him. |
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; |
Just as, friend, pain might arise for one who is happy, just to that extent it would be an affliction; |
evamevassa te ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. |
in the same way, those perceptions and attention accompanied by the base of infinite space arise for him. That is an affliction for him. |
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. |
But affliction, friend, has been called suffering by the Blessed One. |
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ. |
By this method too, friend, it can be understood how Nibbāna is happiness. |
Puna caparaṁ, āvuso, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati. |
Furthermore, friend, a bhikkhu, having completely transcended the base of infinite consciousness, thinking "There is nothing," enters and dwells in the base of nothingness. |
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. |
If, friend, while dwelling in this abode, perceptions and attention accompanied by the base of infinite consciousness arise, that is an affliction for him. |
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; |
Just as, friend, pain might arise for one who is happy, just to that extent it would be an affliction; |
evamevassa te viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. |
in the same way, those perceptions and attention accompanied by the base of infinite consciousness arise for him. That is an affliction for him. |
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. |
But affliction, friend, has been called suffering by the Blessed One. |
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ. |
By this method too, friend, it can be understood how Nibbāna is happiness. |
Puna caparaṁ, āvuso, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. |
Furthermore, friend, a bhikkhu, having completely transcended the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception. |
Tassa ce, āvuso, bhikkhuno iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, svassa hoti ābādho. |
If, friend, while dwelling in this abode, perceptions and attention accompanied by the base of nothingness arise, that is an affliction for him. |
Seyyathāpi, āvuso, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; |
Just as, friend, pain might arise for one who is happy, just to that extent it would be an affliction; |
evamevassa te ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. |
in the same way, those perceptions and attention accompanied by the base of nothingness arise for him. That is an affliction for him. |
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. |
But affliction, friend, has been called suffering by the Blessed One. |
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānaṁ. |
By this method too, friend, it can be understood how Nibbāna is happiness. |
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. |
Furthermore, friend, a bhikkhu, having completely transcended the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are destroyed. |
Imināpi kho etaṁ, āvuso, pariyāyena veditabbaṁ yathā sukhaṁ nibbānan”ti. |
By this method too, friend, it can be understood how Nibbāna is happiness." |
Tatiyaṁ. |
Third. |
35 - AN9.35 Gāvīupamāsutta |
35 - AN9.35 Discourse on the Simile of the Cow |
“Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ. |
"Just as, bhikkhus, a mountain cow is foolish, incompetent, unskillful in terrain, unskilled in wandering on rugged mountains. |
Tassā evamassa: |
She might think: |
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti. |
'What if I were to go in a direction I have never gone before, eat grass I have never eaten before, drink water I have never drunk before?' |
Sā purimaṁ pādaṁ na suppatiṭṭhitaṁ patiṭṭhāpetvā pacchimaṁ pādaṁ uddhareyya. |
She would lift up her hind foot without having properly placed her front foot. |
Sā na ceva agatapubbaṁ disaṁ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya; |
She would neither go in the direction she had never gone before, nor eat the grass she had never eaten before, nor drink the water she had never drunk before; |
yasmiṁ cassā padese ṭhitāya evamassa: |
and she would not safely return to the place where she had been standing when she thought: |
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ na sotthinā paccāgaccheyya. |
'What if I were to go in a direction I have never gone before, eat grass I have never eaten before, drink water I have never drunk before?' |
Taṁ kissa hetu? |
What is the reason for this? |
Tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ. |
Because, bhikkhus, that mountain cow is foolish, incompetent, unskillful in terrain, unskilled in wandering on rugged mountains. |
Evamevaṁ kho, bhikkhave, idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati; |
In the same way, bhikkhus, here some bhikkhu is foolish, incompetent, unskillful in terrain, unskilled, and secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which has applied and sustained thought, and rapture and happiness born of seclusion; |
so taṁ nimittaṁ na āsevati na bhāveti na bahulīkaroti na svādhiṭṭhitaṁ adhiṭṭhāti. |
he does not cultivate that sign, does not develop it, does not make much of it, does not firmly establish it. |
Tassa evaṁ hoti: |
He thinks: |
‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti. |
'What if I were to enter and dwell in the second jhāna, which has internal tranquilization, unification of mind, is without applied and sustained thought, and has rapture and happiness born of concentration?' |
So na sakkoti vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharituṁ. |
He is unable to enter and dwell in the second jhāna, which has the subsiding of applied and sustained thought... |
Tassa evaṁ hoti: |
He thinks: |
‘yannūnāhaṁ vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihareyyan’ti. |
'What if I were to enter and dwell in the first jhāna, which is secluded from sensual pleasures, secluded from unwholesome states, has applied and sustained thought, and has rapture and happiness born of seclusion?' |
So na sakkoti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharituṁ. |
He is unable to enter and dwell in the first jhāna, secluded from sensual pleasures... |
Ayaṁ vuccati, bhikkhave, ‘bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ’. |
This is called, bhikkhus, 'a bhikkhu who has slipped from both, fallen from both, just like that mountain cow who is foolish, incompetent, unskillful in terrain, unskilled in wandering on rugged mountains.' |
Seyyathāpi, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṁ. |
Just as, bhikkhus, a mountain cow is wise, competent, skillful in terrain, skilled in wandering on rugged mountains. |
Tassā evamassa: |
She might think: |
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti. |
'What if I were to go in a direction I have never gone before, eat grass I have never eaten before, drink water I have never drunk before?' |
Sā purimaṁ pādaṁ suppatiṭṭhitaṁ patiṭṭhāpetvā pacchimaṁ pādaṁ uddhareyya. |
She would properly place her front foot before lifting up her hind foot. |
Sā agatapubbañceva disaṁ gaccheyya, akhāditapubbāni ca tiṇāni khādeyya, apītapubbāni ca pānīyāni piveyya. |
She would go in the direction she had never gone before, eat the grass she had never eaten before, drink the water she had never drunk before. |
Yasmiṁ cassā padese ṭhitāya evamassa: |
And she would safely return to the place where she had been standing when she thought: |
‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṁ sotthinā paccāgaccheyya. |
'What if I were to go in a direction I have never gone before, eat grass I have never eaten before, drink water I have never drunk before?' |
Taṁ kissa hetu? |
What is the reason for this? |
Tathā hi sā, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṁ. |
Because, bhikkhus, that mountain cow is wise, competent, skillful in terrain, skilled in wandering on rugged mountains. |
Evamevaṁ kho, bhikkhave, idhekacco bhikkhu paṇḍito byatto khettaññū kusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
In the same way, bhikkhus, here some bhikkhu is wise, competent, skillful in terrain, skilled, and secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which has applied and sustained thought, and rapture and happiness born of seclusion. |
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti. |
He cultivates that sign, develops it, makes much of it, firmly establishes it. |
Tassa evaṁ hoti: |
He thinks: |
‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihareyyan’ti. |
'What if I were to enter and dwell in the second jhāna, which has internal tranquilization, unification of mind, is without applied and sustained thought, and has rapture and happiness born of concentration?' |
So dutiyaṁ jhānaṁ anabhihiṁsamāno vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharati. |
Without forcing the second jhāna, he enters and dwells in the second jhāna, which has the subsiding of applied and sustained thought... |
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti. |
He cultivates that sign, develops it, makes much of it, firmly establishes it. |
Tassa evaṁ hoti: |
He thinks: |
‘yannūnāhaṁ pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedeyyaṁ yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti. |
'What if I were to dwell equanimous with the fading away of rapture, mindful and clearly comprehending, experiencing happiness with the body, which the noble ones describe as "equanimous, mindful, dwelling in happiness," and enter the third jhāna?' |
So tatiyaṁ jhānaṁ anabhihiṁsamāno pītiyā ca virāgā … tatiyaṁ jhānaṁ upasampajja viharati. |
Without forcing the third jhāna, he enters and dwells in the third jhāna, with the fading away of rapture... |
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti. |
He cultivates that sign, develops it, makes much of it, firmly establishes it. |
Tassa evaṁ hoti: |
He thinks: |
‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti. |
'What if I were to enter and dwell in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity, with the abandoning of happiness and the abandoning of pain, and with the previous disappearance of joy and grief?' |
So catutthaṁ jhānaṁ anabhihiṁsamāno sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. |
Without forcing the fourth jhāna, he enters and dwells in the fourth jhāna, with the abandoning of happiness... |
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti. |
He cultivates that sign, develops it, makes much of it, firmly establishes it. |
Tassa evaṁ hoti: |
He thinks: |
‘yannūnāhaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ananto ākāsoti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti. |
'What if I were to enter and dwell in the base of infinite space, having completely transcended perceptions of form, with the disappearance of perceptions of resistance, not attending to perceptions of diversity, thinking "Infinite is space"?' |
So ākāsānañcāyatanaṁ anabhihiṁsamāno sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati. |
Without forcing the base of infinite space, he enters and dwells in the base of infinite space, having completely transcended perceptions of form... |
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti. |
He cultivates that sign, develops it, makes much of it, firmly establishes it. |
Tassa evaṁ hoti: |
He thinks: |
‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇanti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti. |
'What if I were to enter and dwell in the base of infinite consciousness, having completely transcended the base of infinite space, thinking "Infinite is consciousness"?' |
So viññāṇañcāyatanaṁ anabhihiṁsamāno sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. |
Without forcing the base of infinite consciousness, he enters and dwells in the base of infinite consciousness, having completely transcended the base of infinite space, thinking "Infinite is consciousness." |
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti. |
He cultivates that sign, develops it, makes much of it, firmly establishes it. |
Tassa evaṁ hoti: |
He thinks: |
‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti. |
'What if I were to enter and dwell in the base of nothingness, having completely transcended the base of infinite consciousness, thinking "There is nothing"?' |
So ākiñcaññāyatanaṁ anabhihiṁsamāno sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. |
Without forcing the base of nothingness, he enters and dwells in the base of nothingness, having completely transcended the base of infinite consciousness, thinking "There is nothing." |
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti. |
He cultivates that sign, develops it, makes much of it, firmly establishes it. |
Tassa evaṁ hoti: |
He thinks: |
‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti. |
'What if I were to enter and dwell in the base of neither-perception-nor-non-perception, having completely transcended the base of nothingness?' |
So nevasaññānāsaññāyatanaṁ anabhihiṁsamāno sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. |
Without forcing the base of neither-perception-nor-non-perception, he enters and dwells in the base of neither-perception-nor-non-perception, having completely transcended the base of nothingness. |
So taṁ nimittaṁ āsevati bhāveti bahulīkaroti svādhiṭṭhitaṁ adhiṭṭhāti. |
He cultivates that sign, develops it, makes much of it, firmly establishes it. |
Tassa evaṁ hoti: |
He thinks: |
‘yannūnāhaṁ sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti. |
'What if I were to enter and dwell in the cessation of perception and feeling, having completely transcended the base of neither-perception-nor-non-perception?' |
So saññāvedayitanirodhaṁ anabhihiṁsamāno sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. |
Without forcing the cessation of perception and feeling, he enters and dwells in the cessation of perception and feeling, having completely transcended the base of neither-perception-nor-non-perception. |
Yato kho, bhikkhave, bhikkhu taṁ tadeva samāpattiṁ samāpajjatipi vuṭṭhātipi, tassa mudu cittaṁ hoti kammaññaṁ. |
When, bhikkhus, a bhikkhu enters and emerges from that very attainment, his mind becomes malleable and workable. |
Mudunā kammaññena cittena appamāṇo samādhi hoti subhāvito. |
With a malleable and workable mind, his concentration becomes immeasurable and well-developed. |
So appamāṇena samādhinā subhāvitena yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
With immeasurable and well-developed concentration, whenever he directs his mind to any state that can be realized by direct knowledge, he gains the ability to witness it in each and every case, whenever there is an occasion. |
So sace ākaṅkhati: ‘anekavihitaṁ iddhividhaṁ paccanubhaveyyaṁ—ekopi hutvā bahudhā assaṁ, bahudhāpi hutvā eko assaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteyyan’ti, |
If he wishes: 'May I experience various kinds of psychic power—being one, may I become many; being many, may I become one... may I exercise bodily mastery even up to the Brahmā realms,' |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he gains the ability to witness it in each and every case, whenever there is an occasion. |
So sace ākaṅkhati: ‘dibbāya sotadhātuyā …pe… |
If he wishes: 'With the divine ear element...' |
sati sati āyatane. |
whenever there is an occasion. |
So sace ākaṅkhati: ‘parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajāneyyaṁ, |
If he wishes: 'May I understand the minds of other beings and persons, encompassing them with my mind, |
sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajāneyyaṁ, |
may I understand a mind with lust as a mind with lust, |
vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajāneyyaṁ, |
may I understand a mind without lust as a mind without lust, |
sadosaṁ vā cittaṁ sadosaṁ cittanti pajāneyyaṁ, |
may I understand a mind with hatred as a mind with hatred, |
vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajāneyyaṁ, |
may I understand a mind without hatred as a mind without hatred, |
samohaṁ vā cittaṁ samohaṁ cittanti pajāneyyaṁ, |
may I understand a mind with delusion as a mind with delusion, |
vītamohaṁ vā cittaṁ … |
may I understand a mind without delusion as a mind without delusion, |
saṅkhittaṁ vā cittaṁ … |
may I understand a contracted mind as a contracted mind, |
vikkhittaṁ vā cittaṁ … |
may I understand a distracted mind as a distracted mind, |
mahaggataṁ vā cittaṁ … |
may I understand an exalted mind as an exalted mind, |
amahaggataṁ vā cittaṁ … |
may I understand an unexalted mind as an unexalted mind, |
sauttaraṁ vā cittaṁ … |
may I understand a surpassable mind as a surpassable mind, |
anuttaraṁ vā cittaṁ … |
may I understand an unsurpassable mind as an unsurpassable mind, |
samāhitaṁ vā cittaṁ … |
may I understand a concentrated mind as a concentrated mind, |
asamāhitaṁ vā cittaṁ … |
may I understand an unconcentrated mind as an unconcentrated mind, |
vimuttaṁ vā cittaṁ … |
may I understand a liberated mind as a liberated mind, |
avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajāneyyan’ti, |
may I understand an unliberated mind as an unliberated mind,' |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he gains the ability to witness it in each and every case, whenever there is an occasion. |
So sace ākaṅkhati: ‘anekavihitaṁ pubbenivāsaṁ anussareyyaṁ, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussareyyan’ti, |
If he wishes: 'May I recollect various past lives, that is, one birth, two births... thus with details and particulars may I recollect various past lives,' |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he gains the ability to witness it in each and every case, whenever there is an occasion. |
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajāneyyan’ti |
If he wishes: 'With the divine eye, which is purified and surpasses the human... may I understand beings according to their karma,' |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane. |
he gains the ability to witness it in each and every case, whenever there is an occasion. |
So sace ākaṅkhati: ‘āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti, |
If he wishes: 'Through the destruction of the taints, may I enter and dwell in the taintless liberation of mind and liberation by wisdom, having realized it for myself with direct knowledge in this very life,' |
tatra tatreva sakkhibhabbataṁ pāpuṇāti sati sati āyatane”ti. |
he gains the ability to witness it in each and every case, whenever there is an occasion." |
Catutthaṁ. |
Fourth. |
36 - AN9.36 Jhānasutta |
36 - AN9.36 Discourse on Jhāna |
“Paṭhamampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmi; |
"I speak, bhikkhus, of the destruction of the taints based on the first jhāna; |
dutiyampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmi; |
I speak, bhikkhus, of the destruction of the taints based on the second jhāna; |
tatiyampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmi; |
I speak, bhikkhus, of the destruction of the taints based on the third jhāna; |
catutthampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmi; |
I speak, bhikkhus, of the destruction of the taints based on the fourth jhāna; |
ākāsānañcāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi; |
I speak, bhikkhus, of the destruction of the taints based on the base of infinite space; |
viññāṇañcāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi; |
I speak, bhikkhus, of the destruction of the taints based on the base of infinite consciousness; |
ākiñcaññāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi; |
I speak, bhikkhus, of the destruction of the taints based on the base of nothingness; |
nevasaññānāsaññāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi; |
I speak, bhikkhus, of the destruction of the taints based on the base of neither-perception-nor-non-perception; |
saññāvedayitanirodhampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi. |
I speak, bhikkhus, of the destruction of the taints based on the cessation of perception and feeling. |
‘Paṭhamampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, iti kho panetaṁ vuttaṁ. |
'I speak, bhikkhus, of the destruction of the taints based on the first jhāna,' thus this was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
With reference to what was this said? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, bhikkhus, a bhikkhu, secluded from sensual pleasures... enters and dwells in the first jhāna. |
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. |
Whatever exists there—form, feeling, perception, formations, consciousness—he contemplates those states as impermanent, suffering, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, not-self. |
So tehi dhammehi cittaṁ paṭivāpeti. |
He turns his mind away from those states. |
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: |
Having turned his mind away from those states, he directs his mind to the deathless element: |
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. |
'This is peaceful, this is sublime—namely, the stilling of all formations, the relinquishing of all acquisitions, the destruction of all attachment, dispassion, cessation, Nibbāna.' |
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. |
Standing there, he attains the destruction of the taints. |
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. |
If he does not attain the destruction of the taints, then through that very dhamma-attachment and dhamma-delight, with the destruction of the five lower fetters, he becomes one who is spontaneously reborn, there to attain final Nibbāna, not liable to return from that world. |
Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; |
Just as, bhikkhus, an archer or an archer's apprentice might practice on a straw man or a clay mound, and later become a long-distance shooter, an accurate shooter, one who can pierce a large target; |
evamevaṁ kho, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. |
in the same way, bhikkhus, a bhikkhu, secluded from sensual pleasures... enters and dwells in the first jhāna. |
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. |
Whatever exists there—form, feeling, perception, formations, consciousness—he contemplates those states as impermanent, suffering, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, not-self. |
So tehi dhammehi cittaṁ paṭivāpeti. |
He turns his mind away from those states. |
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: |
Having turned his mind away from those states, he directs his mind to the deathless element: |
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. |
'This is peaceful, this is sublime—namely, the stilling of all formations, the relinquishing of all acquisitions, the destruction of all attachment, dispassion, cessation, Nibbāna.' |
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. |
Standing there, he attains the destruction of the taints. |
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. |
If he does not attain the destruction of the taints, then through that very dhamma-attachment and dhamma-delight, with the destruction of the five lower fetters, he becomes one who is spontaneously reborn, there to attain final Nibbāna, not liable to return from that world. |
‘Paṭhamampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, |
'I speak, bhikkhus, of the destruction of the taints based on the first jhāna,' |
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
thus what was said was said with reference to this. |
Dutiyampāhaṁ, bhikkhave, jhānaṁ nissāya …pe… |
I speak, bhikkhus, of the destruction of the taints based on the second jhāna... |
tatiyampāhaṁ, bhikkhave, jhānaṁ nissāya …pe… |
I speak, bhikkhus, of the destruction of the taints based on the third jhāna... |
‘catutthampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, iti kho panetaṁ vuttaṁ. |
'I speak, bhikkhus, of the destruction of the taints based on the fourth jhāna,' thus this was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
With reference to what was this said? |
Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Here, bhikkhus, a bhikkhu, with the abandoning of happiness and the abandoning of pain, and with the previous disappearance of joy and grief, enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. |
Whatever exists there—form, feeling, perception, formations, consciousness—he contemplates those states as impermanent, suffering, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, not-self. |
So tehi dhammehi cittaṁ paṭivāpeti. |
He turns his mind away from those states. |
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: |
Having turned his mind away from those states, he directs his mind to the deathless element: |
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. |
'This is peaceful, this is sublime—namely, the stilling of all formations, the relinquishing of all acquisitions, the destruction of all attachment, dispassion, cessation, Nibbāna.' |
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. |
Standing there, he attains the destruction of the taints. |
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. |
If he does not attain the destruction of the taints, then through that very dhamma-attachment and dhamma-delight, with the destruction of the five lower fetters, he becomes one who is spontaneously reborn, there to attain final Nibbāna, not liable to return from that world. |
Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; |
Just as, bhikkhus, an archer or an archer's apprentice might practice on a straw man or a clay mound, and later become a long-distance shooter, an accurate shooter, one who can pierce a large target; |
evamevaṁ kho, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. |
in the same way, bhikkhus, a bhikkhu, with the abandoning of happiness... enters and dwells in the fourth jhāna. |
So yadeva tattha hoti rūpagataṁ vedanāgataṁ …pe… |
Whatever exists there—form, feeling, perception, formations, consciousness... |
anāvattidhammo tasmā lokā. |
not liable to return from that world. |
‘Catutthampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
'I speak, bhikkhus, of the destruction of the taints based on the fourth jhāna,' thus what was said was said with reference to this. |
‘Ākāsānañcāyatanampāhaṁ, bhikkhave, jhānaṁ nissāya āsavānaṁ khayaṁ vadāmī’ti, iti kho panetaṁ vuttaṁ. |
'I speak, bhikkhus, of the destruction of the taints based on the base of infinite space,' thus this was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
With reference to what was this said? |
Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. |
Here, bhikkhus, a bhikkhu, having completely transcended perceptions of form, with the disappearance of perceptions of resistance, not attending to perceptions of diversity, thinking "Infinite is space," enters and dwells in the base of infinite space. |
So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. |
Whatever exists there—feeling, perception, formations, consciousness—he contemplates those states as impermanent, suffering, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, not-self. |
So tehi dhammehi cittaṁ paṭivāpeti. |
He turns his mind away from those states. |
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: |
Having turned his mind away from those states, he directs his mind to the deathless element: |
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. |
'This is peaceful, this is sublime—namely, the stilling of all formations, the relinquishing of all acquisitions, the destruction of all attachment, dispassion, cessation, Nibbāna.' |
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. |
Standing there, he attains the destruction of the taints. |
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. |
If he does not attain the destruction of the taints, then through that very dhamma-attachment and dhamma-delight, with the destruction of the five lower fetters, he becomes one who is spontaneously reborn, there to attain final Nibbāna, not liable to return from that world. |
Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; |
Just as, bhikkhus, an archer or an archer's apprentice might practice on a straw man or a clay mound, and later become a long-distance shooter, an accurate shooter, one who can pierce a large target; |
evamevaṁ kho, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. |
in the same way, bhikkhus, a bhikkhu, having completely transcended perceptions of form, with the disappearance of perceptions of resistance, not attending to perceptions of diversity, thinking "Infinite is space," enters and dwells in the base of infinite space. |
So yadeva tattha hoti vedanāgataṁ saññāgataṁ …pe… |
Whatever exists there—feeling, perception... |
anāvattidhammo tasmā lokā. |
not liable to return from that world. |
‘Ākāsānañcāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmī’ti, |
'I speak, bhikkhus, of the destruction of the taints based on the base of infinite space,' |
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
thus what was said was said with reference to this. |
‘Viññāṇañcāyatanampāhaṁ, bhikkhave, nissāya …pe… |
'I speak, bhikkhus, of the destruction of the taints based on the base of infinite consciousness... |
ākiñcaññāyatanampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmī’ti, iti kho panetaṁ vuttaṁ. |
I speak, bhikkhus, of the destruction of the taints based on the base of nothingness,' thus this was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
With reference to what was this said? |
Idha, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. |
Here, bhikkhus, a bhikkhu, having completely transcended the base of infinite consciousness, thinking "There is nothing," enters and dwells in the base of nothingness. |
So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. |
Whatever exists there—feeling, perception, formations, consciousness—he contemplates those states as impermanent, suffering, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, not-self. |
So tehi dhammehi cittaṁ paṭivāpeti. |
He turns his mind away from those states. |
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: |
Having turned his mind away from those states, he directs his mind to the deathless element: |
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. |
'This is peaceful, this is sublime—namely, the stilling of all formations, the relinquishing of all acquisitions, the destruction of all attachment, dispassion, cessation, Nibbāna.' |
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. |
Standing there, he attains the destruction of the taints. |
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. |
If he does not attain the destruction of the taints, then through that very dhamma-attachment and dhamma-delight, with the destruction of the five lower fetters, he becomes one who is spontaneously reborn, there to attain final Nibbāna, not liable to return from that world. |
Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā; |
Just as, bhikkhus, an archer or an archer's apprentice might practice on a straw man or a clay mound, and later become a long-distance shooter, an accurate shooter, one who can pierce a large target; |
evamevaṁ kho, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. |
in the same way, bhikkhus, a bhikkhu, having completely transcended the base of infinite consciousness, thinking "There is nothing," enters and dwells in the base of nothingness. |
So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. |
Whatever exists there—feeling, perception, formations, consciousness—he contemplates those states as impermanent, suffering, a disease, a boil, a dart, misery, an affliction, alien, disintegrating, empty, not-self. |
So tehi dhammehi cittaṁ paṭivāpeti. |
He turns his mind away from those states. |
So tehi dhammehi cittaṁ paṭivāpetvā amatāya dhātuyā cittaṁ upasaṁharati: |
Having turned his mind away from those states, he directs his mind to the deathless element: |
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. |
'This is peaceful, this is sublime—namely, the stilling of all formations, the relinquishing of all acquisitions, the destruction of all attachment, dispassion, cessation, Nibbāna.' |
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti. |
Standing there, he attains the destruction of the taints. |
No ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. |
If he does not attain the destruction of the taints, then through that very dhamma-attachment and dhamma-delight, with the destruction of the five lower fetters, he becomes one who is spontaneously reborn, there to attain final Nibbāna, not liable to return from that world. |
‘Ākiñcaññāyatanampāhaṁ, nissāya āsavānaṁ khayaṁ vadāmī’ti, |
'I speak, bhikkhus, of the destruction of the taints based on the base of nothingness,' |
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
thus what was said was said with reference to this. |
Iti kho, bhikkhave, yāvatā saññāsamāpatti tāvatā aññāpaṭivedho. |
Thus, bhikkhus, as far as the attainments with perception extend, so far does penetrative understanding extend. |
Yāni ca kho imāni, bhikkhave, nissāya dve āyatanāni— |
As for these two bases that are based on— |
nevasaññānāsaññāyatanasamāpatti ca saññāvedayitanirodho ca, jhāyīhete, bhikkhave, samāpattikusalehi samāpattivuṭṭhānakusalehi samāpajjitvā vuṭṭhahitvā sammā akkhātabbānīti vadāmī”ti. |
the attainment of the base of neither-perception-nor-non-perception and the cessation of perception and feeling—these should be properly declared by meditators skilled in the attainments, skilled in emerging from the attainments, having attained and having emerged, I say." |
Pañcamaṁ. |
Fifth. |
38 - AN9.38 Lokāyatikasutta |
38 - AN9.38 Discourse to the Materialist |
Atha kho dve lokāyatikā brāhmaṇā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. |
Then two materialist brahmins approached the Blessed One; having approached, they exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te brāhmaṇā bhagavantaṁ etadavocuṁ: |
Having concluded friendly and courteous conversation, they sat down to one side. Seated to one side, those brahmins said this to the Blessed One: |
“Pūraṇo, bho gotama, kassapo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti: |
"Master Gotama, Pūraṇa Kassapa claims to be all-knowing and all-seeing, claiming complete knowledge and vision: |
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. |
'Whether I am walking or standing, sleeping or awake, knowledge and vision are continuously and constantly present to me.' |
So evamāha: |
He says: |
‘ahaṁ anantena ñāṇena anantaṁ lokaṁ jānaṁ passaṁ viharāmī’ti. |
'I dwell knowing and seeing the infinite world with infinite knowledge.' |
Ayampi, bho gotama, nigaṇṭho nāṭaputto sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānāti: |
This one too, Master Gotama, the Nigaṇṭha Nāṭaputta, claims to be all-knowing and all-seeing, claiming complete knowledge and vision: |
‘carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti. |
'Whether I am walking or standing, sleeping or awake, knowledge and vision are continuously and constantly present to me.' |
So evamāha: |
He says: |
‘ahaṁ anantena ñāṇena anantaṁ lokaṁ jānaṁ passaṁ viharāmī’ti. |
'I dwell knowing and seeing the infinite world with infinite knowledge.' |
Imesaṁ, bho gotama, ubhinnaṁ ñāṇavādānaṁ ubhinnaṁ aññamaññaṁ vipaccanīkavādānaṁ ko saccaṁ āha ko musā”ti? |
Of these two, Master Gotama, both claiming knowledge, both contradicting each other, which one speaks the truth and which one lies?" |
“Alaṁ, brāhmaṇā. |
"Enough, brahmins. |
Tiṭṭhatetaṁ: |
Let this be: |
‘imesaṁ ubhinnaṁ ñāṇavādānaṁ ubhinnaṁ aññamaññaṁ vipaccanīkavādānaṁ ko saccaṁ āha ko musā’ti. |
'Of these two claiming knowledge, both contradicting each other, which one speaks the truth and which one lies?' |
Dhammaṁ vo, brāhmaṇā, desessāmi, |
I will teach you the Dhamma, brahmins. |
taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
Listen to that, pay close attention, I will speak." |
“Evaṁ, bho”ti kho te brāhmaṇā bhagavato paccassosuṁ. |
"Yes, sir," those brahmins replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Seyyathāpi, brāhmaṇā, cattāro purisā catuddisā ṭhitā paramena javena ca samannāgatā paramena ca padavītihārena. |
"Suppose, brahmins, there were four men standing in the four directions, possessed of supreme speed and supreme stride. |
Te evarūpena javena samannāgatā assu, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṁ tālacchāyaṁ atipāteyya; |
They would be possessed of such speed as, for instance, a strong archer, trained, skilled, experienced, might easily shoot a light arrow across the shadow of a palm tree; |
evarūpena ca padavītihārena, seyyathāpi nāma puratthimā samuddā pacchimo samuddo |
and they would be possessed of such stride as from the eastern ocean to the western ocean. |
atha puratthimāya disāya ṭhito puriso evaṁ vadeyya: |
Then the man standing in the eastern direction might say: |
‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti. |
'I will reach the end of the world by walking.' |
So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarā kālaṁ kareyya. |
He would die on the way—apart from eating, drinking, chewing, and tasting, apart from urinating and defecating, apart from removing fatigue and drowsiness—living a hundred years, lasting a hundred years, going for a hundred years, without reaching the end of the world. |
Atha pacchimāya disāya …pe… |
Then the man standing in the western direction... |
atha uttarāya disāya … |
then the man standing in the northern direction... |
atha dakkhiṇāya disāya ṭhito puriso evaṁ vadeyya: |
then the man standing in the southern direction might say: |
‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti. |
'I will reach the end of the world by walking.' |
So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarā kālaṁ kareyya. |
He would die on the way—apart from eating, drinking, chewing, and tasting, apart from urinating and defecating, apart from removing fatigue and drowsiness—living a hundred years, lasting a hundred years, going for a hundred years, without reaching the end of the world. |
Taṁ kissa hetu? |
What is the reason for this? |
Nāhaṁ, brāhmaṇā, evarūpāya sandhāvanikāya lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmi. |
I do not, brahmins, say that the end of the world can be known, seen, or reached by such running. |
Na cāhaṁ, brāhmaṇā, appatvāva lokassa antaṁ dukkhassa antakiriyaṁ vadāmi. |
But I do not, brahmins, say that without reaching the end of the world there can be an end to suffering. |
Pañcime, brāhmaṇā, kāmaguṇā ariyassa vinaye lokoti vuccati. |
These five strands of sensual pleasure, brahmins, are called 'the world' in the Noble One's discipline. |
Katame pañca? |
What five? |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā; |
Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sensual desire, arousing lust; |
sotaviññeyyā saddā …pe… |
sounds cognizable by the ear... |
ghānaviññeyyā gandhā … |
odors cognizable by the nose... |
jivhāviññeyyā rasā … |
tastes cognizable by the tongue... |
kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā; |
tangibles cognizable by the body that are desirable, lovely, agreeable, pleasing, connected with sensual desire, arousing lust; |
ime kho, brāhmaṇā, pañca kāmaguṇā ariyassa vinaye lokoti vuccati. |
these five strands of sensual pleasure, brahmins, are called 'the world' in the Noble One's discipline. |
Idha, brāhmaṇā, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, brahmins, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which has applied and sustained thought, and rapture and happiness born of seclusion. |
Ayaṁ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma, lokassa ante viharati’. |
This is called, brahmins, 'a bhikkhu who has reached the end of the world and dwells at the end of the world.' |
Tamaññe evamāhaṁsu: |
Others might say of him: |
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. |
'This one too is included in the world, this one too has not escaped from the world.' |
Ahampi hi, brāhmaṇā, evaṁ vadāmi: |
And I too, brahmins, say: |
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. |
'This one too is included in the world, this one too has not escaped from the world.' |
Puna caparaṁ, brāhmaṇā, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ … |
Furthermore, brahmins, a bhikkhu, with the subsiding of applied and sustained thought... enters the second jhāna... |
tatiyaṁ jhānaṁ … |
the third jhāna... |
catutthaṁ jhānaṁ upasampajja viharati. |
the fourth jhāna. |
Ayaṁ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’. |
This is called, brahmins, 'a bhikkhu who has reached the end of the world and dwells at the end of the world.' |
Tamaññe evamāhaṁsu: |
Others might say of him: |
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. |
'This one too is included in the world, this one too has not escaped from the world.' |
Ahampi hi, brāhmaṇā, evaṁ vadāmi: |
And I too, brahmins, say: |
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. |
'This one too is included in the world, this one too has not escaped from the world.' |
Puna caparaṁ, brāhmaṇā, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. |
Furthermore, brahmins, a bhikkhu, having completely transcended perceptions of form, with the disappearance of perceptions of resistance, not attending to perceptions of diversity, thinking 'Infinite is space,' enters and dwells in the base of infinite space. |
Ayaṁ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’. |
This is called, brahmins, 'a bhikkhu who has reached the end of the world and dwells at the end of the world.' |
Tamaññe evamāhaṁsu: |
Others might say of him: |
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. |
'This one too is included in the world, this one too has not escaped from the world.' |
Ahampi hi, brāhmaṇā, evaṁ vadāmi: |
And I too, brahmins, say: |
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. |
'This one too is included in the world, this one too has not escaped from the world.' |
Puna caparaṁ, brāhmaṇā, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati …pe… |
Furthermore, brahmins, a bhikkhu, having completely transcended the base of infinite space, thinking 'Infinite is consciousness,' enters and dwells in the base of infinite consciousness... |
sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …pe… |
having completely transcended the base of infinite consciousness, thinking 'There is nothing,' enters and dwells in the base of nothingness... |
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. |
having completely transcended the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception. |
Ayaṁ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati’. |
This is called, brahmins, 'a bhikkhu who has reached the end of the world and dwells at the end of the world.' |
Tamaññe evamāhaṁsu: |
Others might say of him: |
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. |
'This one too is included in the world, this one too has not escaped from the world.' |
Ahampi hi, brāhmaṇā, evaṁ vadāmi: |
And I too, brahmins, say: |
‘ayampi lokapariyāpanno, ayampi anissaṭo lokamhā’ti. |
'This one too is included in the world, this one too has not escaped from the world.' |
Puna caparaṁ, brāhmaṇā, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. |
Furthermore, brahmins, a bhikkhu, having completely transcended the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are destroyed. |
Ayaṁ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma lokassa ante viharati tiṇṇo loke visattikan’”ti. |
This is called, brahmins, 'a bhikkhu who has reached the end of the world, dwells at the end of the world, and has crossed over the attachment in the world.'" |
Sattamaṁ. |
Seventh. |
39 - AN9.39 Devāsurasaṅgāmasutta |
39 - AN9.39 Discourse on the War Between Gods and Demons |
“Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. |
"Long ago, bhikkhus, a war broke out between the gods and the demons. |
Tasmiṁ kho pana, bhikkhave, saṅgāme asurā jiniṁsu, devā parājayiṁsu. |
In that war, bhikkhus, the demons won and the gods were defeated. |
Parājitā ca, bhikkhave, devā apayiṁsuyeva uttarenābhimukhā, abhiyiṁsu asurā. |
Defeated, bhikkhus, the gods fled northward with their faces turned north, and the demons pursued them. |
Atha kho, bhikkhave, devānaṁ etadahosi: |
Then, bhikkhus, it occurred to the gods: |
‘abhiyanteva kho asurā. |
'The demons are still pursuing. |
Yannūna mayaṁ dutiyampi asurehi saṅgāmeyyāmā’ti. |
What if we were to fight the demons a second time?' |
Dutiyampi kho, bhikkhave, devā asurehi saṅgāmesuṁ. |
A second time, bhikkhus, the gods fought with the demons. |
Dutiyampi kho, bhikkhave, asurāva jiniṁsu, devā parājayiṁsu. |
A second time, bhikkhus, the demons won and the gods were defeated. |
Parājitā ca, bhikkhave, devā apayiṁsuyeva uttarenābhimukhā, abhiyiṁsu asurā. |
Defeated, bhikkhus, the gods fled northward with their faces turned north, and the demons pursued them. |
Atha kho, bhikkhave, devānaṁ etadahosi: |
Then, bhikkhus, it occurred to the gods: |
‘abhiyanteva kho asurā. |
'The demons are still pursuing. |
Yannūna mayaṁ tatiyampi asurehi saṅgāmeyyāmā’ti. |
What if we were to fight the demons a third time?' |
Tatiyampi kho, bhikkhave, devā asurehi saṅgāmesuṁ. |
A third time, bhikkhus, the gods fought with the demons. |
Tatiyampi kho, bhikkhave, asurāva jiniṁsu, devā parājayiṁsu. |
A third time, bhikkhus, the demons won and the gods were defeated. |
Parājitā ca, bhikkhave, devā bhītā devapuraṁyeva pavisiṁsu. |
Defeated and frightened, bhikkhus, the gods entered their own city. |
Devapuragatānañca pana, bhikkhave, devānaṁ etadahosi: |
When the gods had entered their city, bhikkhus, it occurred to them: |
‘bhīruttānagatena kho dāni mayaṁ etarahi attanā viharāma akaraṇīyā asurehī’ti. |
'Now we dwell with our fearful selves, unable to do anything to the demons.' |
Asurānampi, bhikkhave, etadahosi: |
It also occurred to the demons, bhikkhus: |
‘bhīruttānagatena kho dāni devā etarahi attanā viharanti akaraṇīyā amhehī’ti. |
'Now the gods dwell with their fearful selves, unable to do anything to us.' |
Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. |
Long ago, bhikkhus, a war broke out between the gods and the demons. |
Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājayiṁsu. |
In that war, bhikkhus, the gods won and the demons were defeated. |
Parājitā ca, bhikkhave, asurā apayiṁsuyeva dakkhiṇenābhimukhā, abhiyiṁsu devā. |
Defeated, bhikkhus, the demons fled southward with their faces turned south, and the gods pursued them. |
Atha kho, bhikkhave, asurānaṁ etadahosi: |
Then, bhikkhus, it occurred to the demons: |
‘abhiyanteva kho devā. |
'The gods are still pursuing. |
Yannūna mayaṁ dutiyampi devehi saṅgāmeyyāmā’ti. |
What if we were to fight the gods a second time?' |
Dutiyampi kho, bhikkhave, asurā devehi saṅgāmesuṁ. |
A second time, bhikkhus, the demons fought with the gods. |
Dutiyampi kho, bhikkhave, devā jiniṁsu, asurā parājayiṁsu. |
A second time, bhikkhus, the gods won and the demons were defeated. |
Parājitā ca, bhikkhave, asurā apayiṁsuyeva dakkhiṇenābhimukhā, abhiyiṁsu devā. |
Defeated, bhikkhus, the demons fled southward with their faces turned south, and the gods pursued them. |
Atha kho, bhikkhave, asurānaṁ etadahosi: |
Then, bhikkhus, it occurred to the demons: |
‘abhiyanteva kho devā. |
'The gods are still pursuing. |
Yannūna mayaṁ tatiyampi devehi saṅgāmeyyāmā’ti. |
What if we were to fight the gods a third time?' |
Tatiyampi kho, bhikkhave, asurā devehi saṅgāmesuṁ. |
A third time, bhikkhus, the demons fought with the gods. |
Tatiyampi kho, bhikkhave, devā jiniṁsu, asurā parājayiṁsu. |
A third time, bhikkhus, the gods won and the demons were defeated. |
Parājitā ca, bhikkhave, asurā bhītā asurapuraṁyeva pavisiṁsu. |
Defeated and frightened, bhikkhus, the demons entered their own city. |
Asurapuragatānañca pana, bhikkhave, asurānaṁ etadahosi: |
When the demons had entered their city, bhikkhus, it occurred to them: |
‘bhīruttānagatena kho dāni mayaṁ etarahi attanā viharāma akaraṇīyā devehī’ti. |
'Now we dwell with our fearful selves, unable to do anything to the gods.' |
Devānampi, bhikkhave, etadahosi: |
It also occurred to the gods, bhikkhus: |
‘bhīruttānagatena kho dāni asurā etarahi attanā viharanti akaraṇīyā amhehī’ti. |
'Now the demons dwell with their fearful selves, unable to do anything to us.' |
Evamevaṁ kho, bhikkhave, yasmiṁ samaye bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, |
In the same way, bhikkhus, when a bhikkhu, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which has applied and sustained thought, and rapture and happiness born of seclusion, |
tasmiṁ, bhikkhave, samaye bhikkhussa evaṁ hoti: |
at that time, bhikkhus, it occurs to the bhikkhu: |
‘bhīruttānagatena kho dānāhaṁ etarahi attanā viharāmi akaraṇīyo mārassā’ti. |
'Now I dwell with my fearful self, unable to do anything to Māra.' |
Mārassāpi, bhikkhave, pāpimato evaṁ hoti: |
It also occurs to Māra the Evil One, bhikkhus: |
‘bhīruttānagatena kho dāni bhikkhu etarahi attanā viharati akaraṇīyo mayhan’ti. |
'Now the bhikkhu dwells with his fearful self, unable to do anything to me.' |
Yasmiṁ, bhikkhave, samaye bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ … |
When, bhikkhus, a bhikkhu, with the subsiding of applied and sustained thought... enters the second jhāna... |
tatiyaṁ jhānaṁ … |
the third jhāna... |
catutthaṁ jhānaṁ upasampajja viharati, |
the fourth jhāna, |
tasmiṁ, bhikkhave, samaye bhikkhussa evaṁ hoti: |
at that time, bhikkhus, it occurs to the bhikkhu: |
‘bhīruttānagatena kho dānāhaṁ etarahi attanā viharāmi akaraṇīyo mārassā’ti. |
'Now I dwell with my fearful self, unable to do anything to Māra.' |
Mārassāpi, bhikkhave, pāpimato evaṁ hoti: |
It also occurs to Māra the Evil One, bhikkhus: |
‘bhīruttānagatena kho dāni bhikkhu etarahi attanā viharati, akaraṇīyo mayhan’ti. |
'Now the bhikkhu dwells with his fearful self, unable to do anything to me.' |
Yasmiṁ, bhikkhave, samaye bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. |
When, bhikkhus, a bhikkhu, having completely transcended perceptions of form, with the disappearance of perceptions of resistance, not attending to perceptions of diversity, thinking 'Infinite is space,' enters and dwells in the base of infinite space, |
Ayaṁ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan’ti. |
this is called, bhikkhus, 'a bhikkhu who has put an end to Māra, who has destroyed Māra's foothold and gone beyond the sight of the Evil One, having crossed over the attachment in the world.' |
Yasmiṁ, bhikkhave, samaye bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati … |
When, bhikkhus, a bhikkhu, having completely transcended the base of infinite space, thinking 'Infinite is consciousness,' enters and dwells in the base of infinite consciousness... |
sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati … |
having completely transcended the base of infinite consciousness, thinking 'There is nothing,' enters and dwells in the base of nothingness... |
sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati … |
having completely transcended the base of nothingness, enters and dwells in the base of neither-perception-nor-non-perception... |
sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti. |
having completely transcended the base of neither-perception-nor-non-perception, enters and dwells in the cessation of perception and feeling, and having seen with wisdom, his taints are destroyed, |
Ayaṁ vuccati, bhikkhave, ‘bhikkhu antamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan’”ti. |
this is called, bhikkhus, 'a bhikkhu who has put an end to Māra, who has destroyed Māra's foothold and gone beyond the sight of the Evil One, having crossed over the attachment in the world.'" |
Aṭṭhamaṁ. |
Eighth. |
41 - AN9.41 Tapussasutta |
41 - AN9.41 Discourse to Tapussa |
Ekaṁ samayaṁ bhagavā mallesu viharati uruvelakappaṁ nāma mallānaṁ nigamo. |
At one time the Blessed One was dwelling among the Mallas at Uruvelakappa, which was a town of the Mallas. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya uruvelakappaṁ piṇḍāya pāvisi. |
Then the Blessed One, having dressed in the morning and taken his bowl and robe, entered Uruvelakappa for alms. |
Uruvelakappe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: |
Having wandered for alms in Uruvelakappa, after the meal, returning from the alms round, he addressed the Venerable Ānanda: |
“idheva tāva tvaṁ, ānanda, hohi, yāvāhaṁ mahāvanaṁ ajjhogāhāmi divāvihārāyā”ti. |
Stay here for now, Ānanda, while I enter the great forest for the day's abiding. |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
"Yes, venerable sir," the Venerable Ānanda replied to the Blessed One. |
Atha kho bhagavā mahāvanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. |
Then the Blessed One, having entered the great forest, sat down at the foot of a certain tree for the day's abiding. |
Atha kho tapusso gahapati yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho tapusso gahapati āyasmantaṁ ānandaṁ etadavoca: |
Then the householder Tapussa approached the Venerable Ānanda; having approached, he paid homage to the Venerable Ānanda and sat down to one side. Seated to one side, the householder Tapussa said this to the Venerable Ānanda: |
“Mayaṁ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā. |
"We, Venerable Ānanda, are householders who enjoy sensual pleasures, delight in sensual pleasures, take pleasure in sensual pleasures, rejoice in sensual pleasures. |
Tesaṁ no, bhante, amhākaṁ gihīnaṁ kāmabhogīnaṁ kāmārāmānaṁ kāmaratānaṁ kāmasammuditānaṁ papāto viya khāyati, yadidaṁ nekkhammaṁ. |
For us, venerable sir, who are householders enjoying sensual pleasures, delighting in sensual pleasures, taking pleasure in sensual pleasures, rejoicing in sensual pleasures, renunciation appears like a precipice. |
Sutaṁ metaṁ, bhante, ‘imasmiṁ dhammavinaye daharānaṁ daharānaṁ bhikkhūnaṁ nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato’. |
I have heard this, venerable sir: 'In this Dhamma and discipline, the minds of very young bhikkhus leap forward toward renunciation, become confident, settled, and liberated, seeing it as peaceful.' |
Tayidaṁ, bhante, imasmiṁ dhammavinaye bhikkhūnaṁ bahunā janena visabhāgo, yadidaṁ nekkhamman”ti. |
This, venerable sir, is where bhikkhus in this Dhamma and discipline differ from the many people—namely, in renunciation." |
“Atthi kho etaṁ, gahapati, kathāpābhataṁ bhagavantaṁ dassanāya. |
"This matter, householder, should be brought before the Blessed One. |
Āyāma, gahapati, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā bhagavato etamatthaṁ ārocessāma. |
Come, householder, let us approach the Blessed One; having approached, we will inform the Blessed One of this matter. |
Yathā no bhagavā byākarissati tathā naṁ dhāressāmā”ti. |
As the Blessed One explains it to us, so we will remember it." |
“Evaṁ, bhante”ti kho tapusso gahapati āyasmato ānandassa paccassosi. |
"Yes, venerable sir," the householder Tapussa replied to the Venerable Ānanda. |
Atha kho āyasmā ānando tapussena gahapatinā saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Then the Venerable Ānanda, together with the householder Tapussa, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the Venerable Ānanda said this to the Blessed One: |
“Ayaṁ, bhante, tapusso gahapati evamāha: |
"This householder Tapussa, venerable sir, says: |
‘mayaṁ, bhante ānanda, gihī kāmabhogino kāmārāmā kāmaratā kāmasammuditā, tesaṁ no, bhante, amhākaṁ gihīnaṁ kāmabhogīnaṁ kāmārāmānaṁ kāmaratānaṁ kāmasammuditānaṁ papāto viya khāyati, yadidaṁ nekkhammaṁ’. |
'We, Venerable Ānanda, are householders who enjoy sensual pleasures, delight in sensual pleasures, take pleasure in sensual pleasures, rejoice in sensual pleasures. For us, venerable sir, who are householders enjoying sensual pleasures, delighting in sensual pleasures, taking pleasure in sensual pleasures, rejoicing in sensual pleasures, renunciation appears like a precipice.' |
Sutaṁ metaṁ, bhante, ‘imasmiṁ dhammavinaye daharānaṁ daharānaṁ bhikkhūnaṁ nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. |
I have heard this, venerable sir: 'In this Dhamma and discipline, the minds of very young bhikkhus leap forward toward renunciation, become confident, settled, and liberated, seeing it as peaceful. |
Tayidaṁ, bhante, imasmiṁ dhammavinaye bhikkhūnaṁ bahunā janena visabhāgo yadidaṁ nekkhamman’”ti. |
This, venerable sir, is where bhikkhus in this Dhamma and discipline differ from the many people—namely, in renunciation.'" |
“Evametaṁ, ānanda, evametaṁ, ānanda. |
"Just so, Ānanda, just so, Ānanda. |
Mayhampi kho, ānanda, pubbeva sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: |
Even for me, Ānanda, before my awakening, when I was still a bodhisatta, not yet fully awakened, this occurred to me: |
‘sādhu nekkhammaṁ, sādhu paviveko’ti. |
'Good is renunciation, good is seclusion.' |
Tassa mayhaṁ, ānanda, nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. |
But my mind, Ānanda, did not leap forward toward renunciation, did not become confident, settled, or liberated, seeing it as peaceful. |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘ko nu kho hetu ko paccayo, yena me nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? |
'What is the cause, what is the reason, why my mind does not leap forward toward renunciation, does not become confident, settled, or liberated, seeing it as peaceful?' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘kāmesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, nekkhamme ca ānisaṁso anadhigato, so ca me anāsevito. |
'I have not seen the danger in sensual pleasures, and that has not been cultivated by me; I have not realized the benefit in renunciation, and that has not been practiced by me. |
Tasmā me nekkhamme cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. |
Therefore my mind does not leap forward toward renunciation, does not become confident, settled, or liberated, seeing it as peaceful.' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘sace kho ahaṁ kāmesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseveyyaṁ, |
'If I were to see the danger in sensual pleasures and cultivate that frequently, and if I were to realize the benefit in renunciation and practice that, |
ṭhānaṁ kho panetaṁ vijjati yaṁ me nekkhamme cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. |
it is possible that my mind would leap forward toward renunciation, become confident, settled, and liberated, seeing it as peaceful.' |
So kho ahaṁ, ānanda, aparena samayena kāmesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, nekkhamme ānisaṁsaṁ adhigamma tamāseviṁ. |
So, Ānanda, later I saw the danger in sensual pleasures and cultivated that frequently; I realized the benefit in renunciation and practiced that. |
Tassa mayhaṁ, ānanda, nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. |
Then, Ānanda, my mind leaped forward toward renunciation, became confident, settled, and liberated, seeing it as peaceful. |
So kho ahaṁ, ānanda, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. |
So, Ānanda, secluded from sensual pleasures, secluded from unwholesome states, I entered and dwelt in the first jhāna, which has applied and sustained thought, and rapture and happiness born of seclusion. |
Tassa mayhaṁ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. |
While dwelling in this abode, Ānanda, perceptions and attention accompanied by sensual desire arose. That was an affliction for me. |
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; |
Just as, Ānanda, pain might arise for one who is happy, just to that extent it would be an affliction; |
evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. |
in the same way, those perceptions and attention accompanied by sensual desire arose for me. That was an affliction for me. |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘yannūnāhaṁ vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja vihareyyan’ti. |
'What if I were to enter and dwell in the second jhāna, with the subsiding of applied and sustained thought?' |
Tassa mayhaṁ, ānanda, avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. |
But my mind, Ānanda, did not leap forward toward the absence of applied thought, did not become confident, settled, or liberated, seeing it as peaceful. |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘ko nu kho hetu ko paccayo, yena me avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? |
'What is the cause, what is the reason, why my mind does not leap forward toward the absence of applied thought, does not become confident, settled, or liberated, seeing it as peaceful?' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘vitakkesu kho me ādīnavo adiṭṭho, so ca me abahulīkato, avitakke ca ānisaṁso anadhigato, so ca me anāsevito. |
'I have not seen the danger in applied thought, and that has not been cultivated by me; I have not realized the benefit in the absence of applied thought, and that has not been practiced by me. |
Tasmā me avitakke cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. |
Therefore my mind does not leap forward toward the absence of applied thought, does not become confident, settled, or liberated, seeing it as peaceful.' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘sace kho ahaṁ vitakkesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, avitakke ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me avitakke cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. |
'If I were to see the danger in applied thought and cultivate that frequently, and if I were to realize the benefit in the absence of applied thought and practice that, it is possible that my mind would leap forward toward the absence of applied thought, become confident, settled, and liberated, seeing it as peaceful.' |
So kho ahaṁ, ānanda, aparena samayena vitakkesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, avitakke ānisaṁsaṁ adhigamma tamāseviṁ. |
So, Ānanda, later I saw the danger in applied thought and cultivated that frequently; I realized the benefit in the absence of applied thought and practiced that. |
Tassa mayhaṁ, ānanda, avitakke cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. |
Then, Ānanda, my mind leaped forward toward the absence of applied thought, became confident, settled, and liberated, seeing it as peaceful. |
So kho ahaṁ, ānanda, vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharāmi. |
So, Ānanda, with the subsiding of applied and sustained thought... I entered and dwelt in the second jhāna. |
Tassa mayhaṁ, ānanda, iminā vihārena viharato vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. |
While dwelling in this abode, Ānanda, perceptions and attention accompanied by applied thought arose. That was an affliction for me. |
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; |
Just as, Ānanda, pain might arise for one who is happy, just to that extent it would be an affliction; |
evamevassa me vitakkasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. |
in the same way, those perceptions and attention accompanied by applied thought arose for me. That was an affliction for me. |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘yannūnāhaṁ pītiyā ca virāgā upekkhako ca vihareyyaṁ sato ca sampajāno sukhañca kāyena paṭisaṁvedeyyaṁ yaṁ taṁ ariyā ācikkhanti—upekkhako satimā sukhavihārīti tatiyaṁ jhānaṁ upasampajja vihareyyan’ti. |
'What if I were to dwell equanimous with the fading away of rapture, mindful and clearly comprehending, experiencing happiness with the body, which the noble ones describe as "equanimous, mindful, dwelling in happiness," and enter the third jhāna?' |
Tassa mayhaṁ, ānanda, nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. |
But my mind, Ānanda, did not leap forward toward the absence of rapture, did not become confident, settled, or liberated, seeing it as peaceful. |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘ko nu kho hetu ko paccayo, yena me nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? |
'What is the cause, what is the reason, why my mind does not leap forward toward the absence of rapture, does not become confident, settled, or liberated, seeing it as peaceful?' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘pītiyā kho me ādīnavo adiṭṭho, so ca me abahulīkato, nippītike ca ānisaṁso anadhigato, so ca me anāsevito. |
'I have not seen the danger in rapture, and that has not been cultivated by me; I have not realized the benefit in the absence of rapture, and that has not been practiced by me. |
Tasmā me nippītike cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. |
Therefore my mind does not leap forward toward the absence of rapture, does not become confident, settled, or liberated, seeing it as peaceful.' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘sace kho ahaṁ pītiyā ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nippītike ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nippītike cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. |
'If I were to see the danger in rapture and cultivate that frequently, and if I were to realize the benefit in the absence of rapture and practice that, it is possible that my mind would leap forward toward the absence of rapture, become confident, settled, and liberated, seeing it as peaceful.' |
So kho ahaṁ, ānanda, aparena samayena pītiyā ādīnavaṁ disvā taṁ bahulamakāsiṁ, nippītike ānisaṁsaṁ adhigamma tamāseviṁ. |
So, Ānanda, later I saw the danger in rapture and cultivated that frequently; I realized the benefit in the absence of rapture and practiced that. |
Tassa mayhaṁ, ānanda, nippītike cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. |
Then, Ānanda, my mind leaped forward toward the absence of rapture, became confident, settled, and liberated, seeing it as peaceful. |
So kho ahaṁ, ānanda, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi. |
So, Ānanda, with the fading away of rapture... I entered and dwelt in the third jhāna. |
Tassa mayhaṁ, ānanda, iminā vihārena viharato pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. |
While dwelling in this abode, Ānanda, perceptions and attention accompanied by rapture arose. That was an affliction for me. |
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; |
Just as, Ānanda, pain might arise for one who is happy, just to that extent it would be an affliction; |
evamevassa me pītisahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. |
in the same way, those perceptions and attention accompanied by rapture arose for me. That was an affliction for me. |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘yannūnāhaṁ sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihareyyan’ti. |
'What if I were to enter and dwell in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity, with the abandoning of happiness and the abandoning of pain, and with the previous disappearance of joy and grief?' |
Tassa mayhaṁ, ānanda, adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. |
But my mind, Ānanda, did not leap forward toward neither-pain-nor-pleasure, did not become confident, settled, or liberated, seeing it as peaceful. |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘ko nu kho hetu ko paccayo, yena me adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? |
'What is the cause, what is the reason, why my mind does not leap forward toward neither-pain-nor-pleasure, does not become confident, settled, or liberated, seeing it as peaceful?' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘upekkhāsukhe kho me ādīnavo adiṭṭho, so ca me abahulīkato, adukkhamasukhe ca ānisaṁso anadhigato, so ca me anāsevito. |
'I have not seen the danger in equanimous happiness, and that has not been cultivated by me; I have not realized the benefit in neither-pain-nor-pleasure, and that has not been practiced by me. |
Tasmā me adukkhamasukhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. |
Therefore my mind does not leap forward toward neither-pain-nor-pleasure, does not become confident, settled, or liberated, seeing it as peaceful.' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘sace kho ahaṁ upekkhāsukhe ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, adukkhamasukhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me adukkhamasukhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. |
'If I were to see the danger in equanimous happiness and cultivate that frequently, and if I were to realize the benefit in neither-pain-nor-pleasure and practice that, it is possible that my mind would leap forward toward neither-pain-nor-pleasure, become confident, settled, and liberated, seeing it as peaceful.' |
So kho ahaṁ, ānanda, aparena samayena upekkhāsukhe ādīnavaṁ disvā taṁ bahulamakāsiṁ adukkhamasukhe ānisaṁsaṁ adhigamma tamāseviṁ. |
So, Ānanda, later I saw the danger in equanimous happiness and cultivated that frequently; I realized the benefit in neither-pain-nor-pleasure and practiced that. |
Tassa mayhaṁ, ānanda, adukkhamasukhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. |
Then, Ānanda, my mind leaped forward toward neither-pain-nor-pleasure, became confident, settled, and liberated, seeing it as peaceful. |
So kho ahaṁ, ānanda, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi. |
So, Ānanda, with the abandoning of happiness... I entered and dwelt in the fourth jhāna. |
Tassa mayhaṁ, ānanda, iminā vihārena viharato upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. |
While dwelling in this abode, Ānanda, perceptions and attention accompanied by equanimity arose. That was an affliction for me. |
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; |
Just as, Ānanda, pain might arise for one who is happy, just to that extent it would be an affliction; |
evamevassa me upekkhāsahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. |
in the same way, those perceptions and attention accompanied by equanimity arose for me. That was an affliction for me. |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘yannūnāhaṁ sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanaṁ upasampajja vihareyyan’ti. |
'What if I were to enter and dwell in the base of infinite space, having completely transcended perceptions of form, with the disappearance of perceptions of resistance, not attending to perceptions of diversity, thinking "Infinite is space"?' |
Tassa mayhaṁ, ānanda, ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. |
But my mind, Ānanda, did not leap forward toward the base of infinite space, did not become confident, settled, or liberated, seeing it as peaceful. |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘ko nu kho hetu ko paccayo, yena me ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? |
'What is the cause, what is the reason, why my mind does not leap forward toward the base of infinite space, does not become confident, settled, or liberated, seeing it as peaceful?' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘rūpesu kho me ādīnavo adiṭṭho, so ca abahulīkato, ākāsānañcāyatane ca ānisaṁso anadhigato, so ca me anāsevito. |
'I have not seen the danger in forms, and that has not been cultivated by me; I have not realized the benefit in the base of infinite space, and that has not been practiced by me. |
Tasmā me ākāsānañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. |
Therefore my mind does not leap forward toward the base of infinite space, does not become confident, settled, or liberated, seeing it as peaceful.' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘sace kho ahaṁ rūpesu ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākāsānañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. |
'If I were to see the danger in forms and cultivate that frequently, and if I were to realize the benefit in the base of infinite space and practice that, it is possible that my mind would leap forward toward the base of infinite space, become confident, settled, and liberated, seeing it as peaceful.' |
So kho ahaṁ, ānanda, aparena samayena rūpesu ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākāsānañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ. |
So, Ānanda, later I saw the danger in forms and cultivated that frequently; I realized the benefit in the base of infinite space and practiced that. |
Tassa mayhaṁ, ānanda, ākāsānañcāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. |
Then, Ānanda, my mind leaped forward toward the base of infinite space, became confident, settled, and liberated, seeing it as peaceful. |
So kho ahaṁ, ānanda, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharāmi. |
So, Ānanda, having completely transcended perceptions of form, with the disappearance of perceptions of resistance, not attending to perceptions of diversity, thinking 'Infinite is space,' I entered and dwelt in the base of infinite space. |
Tassa mayhaṁ, ānanda, iminā vihārena viharato rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. |
While dwelling in this abode, Ānanda, perceptions and attention accompanied by form arose. That was an affliction for me. |
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; |
Just as, Ānanda, pain might arise for one who is happy, just to that extent it would be an affliction; |
evamevassa me rūpasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. |
in the same way, those perceptions and attention accompanied by form arose for me. That was an affliction for me. |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘yannūnāhaṁ sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanaṁ upasampajja vihareyyan’ti. |
'What if I were to enter and dwell in the base of infinite consciousness, having completely transcended the base of infinite space, thinking "Infinite is consciousness"?' |
Tassa mayhaṁ, ānanda, viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. |
But my mind, Ānanda, did not leap forward toward the base of infinite consciousness, did not become confident, settled, or liberated, seeing it as peaceful. |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘ko nu kho hetu ko paccayo, yena me viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? |
'What is the cause, what is the reason, why my mind does not leap forward toward the base of infinite consciousness, does not become confident, settled, or liberated, seeing it as peaceful?' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘ākāsānañcāyatane kho me ādīnavo adiṭṭho, so ca abahulīkato, viññāṇañcāyatane ca ānisaṁso anadhigato, so ca me anāsevito. |
'I have not seen the danger in the base of infinite space, and that has not been cultivated by me; I have not realized the benefit in the base of infinite consciousness, and that has not been practiced by me. |
Tasmā me viññāṇañcāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. |
Therefore my mind does not leap forward toward the base of infinite consciousness, does not become confident, settled, or liberated, seeing it as peaceful.' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘sace kho ahaṁ ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me viññāṇañcāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. |
'If I were to see the danger in the base of infinite space and cultivate that frequently, and if I were to realize the benefit in the base of infinite consciousness and practice that, it is possible that my mind would leap forward toward the base of infinite consciousness, become confident, settled, and liberated, seeing it as peaceful.' |
So kho ahaṁ, ānanda, aparena samayena ākāsānañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, viññāṇañcāyatane ānisaṁsaṁ adhigamma tamāseviṁ. |
So, Ānanda, later I saw the danger in the base of infinite space and cultivated that frequently; I realized the benefit in the base of infinite consciousness and practiced that. |
Tassa mayhaṁ, ānanda, viññāṇañcāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. |
Then, Ānanda, my mind leaped forward toward the base of infinite consciousness, became confident, settled, and liberated, seeing it as peaceful. |
So kho ahaṁ, ānanda, sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharāmi. |
So, Ānanda, having completely transcended the base of infinite space, thinking 'Infinite is consciousness,' I entered and dwelt in the base of infinite consciousness. |
Tassa mayhaṁ, ānanda, iminā vihārena viharato ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. |
While dwelling in this abode, Ānanda, perceptions and attention accompanied by the base of infinite space arose. That was an affliction for me. |
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; |
Just as, Ānanda, pain might arise for one who is happy, just to that extent it would be an affliction; |
evamevassa me ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. |
in the same way, those perceptions and attention accompanied by the base of infinite space arose for me. That was an affliction for me. |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘yannūnāhaṁ sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanaṁ upasampajja vihareyyan’ti. |
'What if I were to enter and dwell in the base of nothingness, having completely transcended the base of infinite consciousness, thinking "There is nothing"?' |
Tassa mayhaṁ, ānanda, ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. |
But my mind, Ānanda, did not leap forward toward the base of nothingness, did not become confident, settled, or liberated, seeing it as peaceful. |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘ko nu kho hetu ko paccayo, yena me ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? |
'What is the cause, what is the reason, why my mind does not leap forward toward the base of nothingness, does not become confident, settled, or liberated, seeing it as peaceful?' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘viññāṇañcāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, ākiñcaññāyatane ca ānisaṁso anadhigato, so ca me anāsevito. |
'I have not seen the danger in the base of infinite consciousness, and that has not been cultivated by me; I have not realized the benefit in the base of nothingness, and that has not been practiced by me. |
Tasmā me ākiñcaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. |
Therefore my mind does not leap forward toward the base of nothingness, does not become confident, settled, or liberated, seeing it as peaceful.' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘sace kho ahaṁ viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me ākiñcaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. |
'If I were to see the danger in the base of infinite consciousness and cultivate that frequently, and if I were to realize the benefit in the base of nothingness and practice that, it is possible that my mind would leap forward toward the base of nothingness, become confident, settled, and liberated, seeing it as peaceful.' |
So kho ahaṁ, ānanda, aparena samayena viññāṇañcāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, ākiñcaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ. |
So, Ānanda, later I saw the danger in the base of infinite consciousness and cultivated that frequently; I realized the benefit in the base of nothingness and practiced that. |
Tassa mayhaṁ, ānanda, ākiñcaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. |
Then, Ānanda, my mind leaped forward toward the base of nothingness, became confident, settled, and liberated, seeing it as peaceful. |
So kho ahaṁ, ānanda, sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharāmi. |
So, Ānanda, having completely transcended the base of infinite consciousness, thinking 'There is nothing,' I entered and dwelt in the base of nothingness. |
Tassa mayhaṁ, ānanda, iminā vihārena viharato viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. |
While dwelling in this abode, Ānanda, perceptions and attention accompanied by the base of infinite consciousness arose. That was an affliction for me. |
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; |
Just as, Ānanda, pain might arise for one who is happy, just to that extent it would be an affliction; |
evamevassa me viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. |
in the same way, those perceptions and attention accompanied by the base of infinite consciousness arose for me. That was an affliction for me. |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘yannūnāhaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja vihareyyan’ti. |
'What if I were to enter and dwell in the base of neither-perception-nor-non-perception, having completely transcended the base of nothingness?' |
Tassa mayhaṁ, ānanda, nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. |
But my mind, Ānanda, did not leap forward toward the base of neither-perception-nor-non-perception, did not become confident, settled, or liberated, seeing it as peaceful. |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘ko nu kho hetu ko paccayo, yena me nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? |
'What is the cause, what is the reason, why my mind does not leap forward toward the base of neither-perception-nor-non-perception, does not become confident, settled, or liberated, seeing it as peaceful?' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘ākiñcaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, nevasaññānāsaññāyatane ca ānisaṁso anadhigato, so ca me anāsevito. |
'I have not seen the danger in the base of nothingness, and that has not been cultivated by me; I have not realized the benefit in the base of neither-perception-nor-non-perception, and that has not been practiced by me. |
Tasmā me nevasaññānāsaññāyatane cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. |
Therefore my mind does not leap forward toward the base of neither-perception-nor-non-perception, does not become confident, settled, or liberated, seeing it as peaceful.' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘sace kho ahaṁ ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me nevasaññānāsaññāyatane cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. |
'If I were to see the danger in the base of nothingness and cultivate that frequently, and if I were to realize the benefit in the base of neither-perception-nor-non-perception and practice that, it is possible that my mind would leap forward toward the base of neither-perception-nor-non-perception, become confident, settled, and liberated, seeing it as peaceful.' |
So kho ahaṁ, ānanda, aparena samayena ākiñcaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, nevasaññānāsaññāyatane ānisaṁsaṁ adhigamma tamāseviṁ. |
So, Ānanda, later I saw the danger in the base of nothingness and cultivated that frequently; I realized the benefit in the base of neither-perception-nor-non-perception and practiced that. |
Tassa mayhaṁ, ānanda, nevasaññānāsaññāyatane cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. |
Then, Ānanda, my mind leaped forward toward the base of neither-perception-nor-non-perception, became confident, settled, and liberated, seeing it as peaceful. |
So kho ahaṁ, ānanda, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharāmi. |
So, Ānanda, having completely transcended the base of nothingness, I entered and dwelt in the base of neither-perception-nor-non-perception. |
Tassa mayhaṁ, ānanda, iminā vihārena viharato ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. |
While dwelling in this abode, Ānanda, perceptions and attention accompanied by the base of nothingness arose. That was an affliction for me. |
Seyyathāpi, ānanda, sukhino dukkhaṁ uppajjeyya yāvadeva ābādhāya; |
Just as, Ānanda, pain might arise for one who is happy, just to that extent it would be an affliction; |
evamevassa me ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. |
in the same way, those perceptions and attention accompanied by the base of nothingness arose for me. That was an affliction for me. |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘yannūnāhaṁ nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti. |
'What if I were to enter and dwell in the cessation of perception and feeling, having completely transcended the base of neither-perception-nor-non-perception?' |
Tassa mayhaṁ, ānanda, saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato. |
But my mind, Ānanda, did not leap forward toward the cessation of perception and feeling, did not become confident, settled, or liberated, seeing it as peaceful. |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘ko nu kho hetu, ko paccayo, yena me saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’? |
'What is the cause, what is the reason, why my mind does not leap forward toward the cessation of perception and feeling, does not become confident, settled, or liberated, seeing it as peaceful?' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘nevasaññānāsaññāyatane kho me ādīnavo adiṭṭho, so ca me abahulīkato, saññāvedayitanirodhe ca ānisaṁso anadhigato, so ca me anāsevito. |
'I have not seen the danger in the base of neither-perception-nor-non-perception, and that has not been cultivated by me; I have not realized the benefit in the cessation of perception and feeling, and that has not been practiced by me. |
Tasmā me saññāvedayitanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati etaṁ santanti passato’. |
Therefore my mind does not leap forward toward the cessation of perception and feeling, does not become confident, settled, or liberated, seeing it as peaceful.' |
Tassa mayhaṁ, ānanda, etadahosi: |
Then, Ānanda, this occurred to me: |
‘sace kho ahaṁ nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulaṁ kareyyaṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseveyyaṁ, ṭhānaṁ kho panetaṁ vijjati yaṁ me saññāvedayitanirodhe cittaṁ pakkhandeyya pasīdeyya santiṭṭheyya vimucceyya etaṁ santanti passato’. |
'If I were to see the danger in the base of neither-perception-nor-non-perception and cultivate that frequently, and if I were to realize the benefit in the cessation of perception and feeling and practice that, it is possible that my mind would leap forward toward the cessation of perception and feeling, become confident, settled, and liberated, seeing it as peaceful.' |
So kho ahaṁ, ānanda, aparena samayena nevasaññānāsaññāyatane ādīnavaṁ disvā taṁ bahulamakāsiṁ, saññāvedayitanirodhe ānisaṁsaṁ adhigamma tamāseviṁ. |
So, Ānanda, later I saw the danger in the base of neither-perception-nor-non-perception and cultivated that frequently; I realized the benefit in the cessation of perception and feeling and practiced that. |
Tassa mayhaṁ, ānanda, saññāvedayitanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati etaṁ santanti passato. |
Then, Ānanda, my mind leaped forward toward the cessation of perception and feeling, became confident, settled, and liberated, seeing it as peaceful. |
So kho ahaṁ, ānanda, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṁ agamaṁsu. |
So, Ānanda, having completely transcended the base of neither-perception-nor-non-perception, I entered and dwelt in the cessation of perception and feeling, and having seen with wisdom, my taints came to destruction. |
Yāvakīvañcāhaṁ, ānanda, imā nava anupubbavihārasamāpattiyo na evaṁ anulomapaṭilomaṁ samāpajjimpi vuṭṭhahimpi, neva tāvāhaṁ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. |
As long as, Ānanda, I had not entered and emerged from these nine progressive abodes and attainments both forward and backward in this way, I did not, Ānanda, claim in this world with its gods, Māras, and Brahmās, in this generation with its ascetics and brahmins, its gods and humans, to have awakened to the unsurpassed perfect awakening. |
Yato ca kho ahaṁ, ānanda, imā nava anupubbavihārasamāpattiyo evaṁ anulomapaṭilomaṁ samāpajjimpi vuṭṭhahimpi, athāhaṁ, ānanda, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ. |
But when, Ānanda, I had entered and emerged from these nine progressive abodes and attainments both forward and backward in this way, then, Ānanda, I claimed in this world with its gods, Māras, and Brahmās, in this generation with its ascetics and brahmins, its gods and humans, to have awakened to the unsurpassed perfect awakening. |
Ñāṇañca pana me dassanaṁ udapādi: |
And knowledge and vision arose in me: |
‘akuppā me cetovimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti. |
'Unshakeable is my liberation of mind, this is my last birth, there is no more becoming.'" |
Dasamaṁ. |
Tenth. |
Mahāvaggo catuttho. |
The fourth Great Chapter is finished. |
Tassuddānaṁ |
Its summary: |
Dve vihārā ca nibbānaṁ, |
Two abodes and Nibbāna, |
gāvī jhānena pañcamaṁ; |
The cow, jhāna as the fifth; |
Ānando brāhmaṇā devo, |
Ānanda, brahmins, god, |
nāgena tapussena cāti. |
Elephant, and Tapussa. |
14 - AN10.14 Cetokhilasutta |
14 - AN10.14 Mental Barrenness |
“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā pañca cetokhilā appahīnā pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. |
"For any bhikkhu or bhikkhuni, bhikkhus, who has not abandoned five kinds of mental barrenness and has not severed five mental bondages, decline in wholesome states is to be expected for such a one as night or day comes, not growth. |
Katamassa pañca cetokhilā appahīnā honti? |
What five kinds of mental barrenness has he not abandoned? |
Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. |
Here, bhikkhus, a bhikkhu has doubt about the Teacher, is uncertain, does not have confidence, is not settled. |
Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
For a bhikkhu, bhikkhus, who has doubt about the Teacher, is uncertain, does not have confidence, is not settled, his mind does not incline toward ardor, devotion, persistence, and exertion. |
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetokhilo appahīno hoti. |
For one whose mind does not incline toward ardor, devotion, persistence, and exertion, this first kind of mental barrenness has not been abandoned by him. |
Puna caparaṁ, bhikkhave, bhikkhu dhamme kaṅkhati …pe… |
Furthermore, bhikkhus, a bhikkhu has doubt about the Dhamma... |
saṅghe kaṅkhati … |
has doubt about the Saṅgha... |
sikkhāya kaṅkhati … |
has doubt about the training... |
sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. |
is angry with his spiritual companions, displeased, with a mind full of resentment, become barren. |
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
For a bhikkhu, bhikkhus, who is angry with his spiritual companions, displeased, with a mind full of resentment, become barren, his mind does not incline toward ardor, devotion, persistence, and exertion. |
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetokhilo appahīno hoti. |
For one whose mind does not incline toward ardor, devotion, persistence, and exertion, this fifth kind of mental barrenness has not been abandoned by him. |
Imassa pañca cetokhilā appahīnā honti. |
These five kinds of mental barrenness have not been abandoned by him. |
Katamassa pañca cetasovinibandhā asamucchinnā honti? |
What five mental bondages has he not severed? |
Idha, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. |
Here, bhikkhus, a bhikkhu is not free from desire regarding sensual pleasures, not free from affection, not free from love, not free from thirst, not free from fever, not free from craving. |
Yo so, bhikkhave, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
For a bhikkhu, bhikkhus, who is not free from desire regarding sensual pleasures, not free from affection, not free from love, not free from thirst, not free from fever, not free from craving, his mind does not incline toward ardor, devotion, persistence, and exertion. |
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetasovinibandho asamucchinno hoti. |
For one whose mind does not incline toward ardor, devotion, persistence, and exertion, this first mental bondage has not been severed by him. |
Puna caparaṁ, bhikkhave, bhikkhu kāye avītarāgo hoti …pe… |
Furthermore, bhikkhus, a bhikkhu is not free from desire regarding the body... |
rūpe avītarāgo hoti …pe… |
is not free from desire regarding form... |
yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati … |
having eaten his fill, indulges in the pleasure of sleeping, the pleasure of lying down, the pleasure of sloth... |
aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. |
practices the holy life aspiring to some group of devas: 'By this virtue or observance or austerity or holy life I will become a deva or one among the devas.' |
Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
For a bhikkhu, bhikkhus, who practices the holy life aspiring to some group of devas: 'By this virtue or observance or austerity or holy life I will become a deva or one among the devas,' his mind does not incline toward ardor, devotion, persistence, and exertion. |
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetasovinibandho asamucchinno hoti. |
For one whose mind does not incline toward ardor, devotion, persistence, and exertion, this fifth mental bondage has not been severed by him. |
Imassa pañca cetasovinibandhā asamucchinnā honti. |
These five mental bondages have not been severed by him. |
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā appahīnā ime pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. |
For any bhikkhu or bhikkhuni, bhikkhus, who has not abandoned these five kinds of mental barrenness and has not severed these five mental bondages, decline in wholesome states is to be expected for such a one as night or day comes, not growth. |
Seyyathāpi, bhikkhave, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; |
Just as, bhikkhus, in the dark half of the month, as night or day comes, the moon declines in beauty, declines in roundness, declines in brightness, declines in height and circumference; |
evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā appahīnā ime pañca cetasovinibandhā asamucchinnā, tassa yā ratti vā divaso vā āgacchati hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. |
in the same way, bhikkhus, for any bhikkhu or bhikkhuni who has not abandoned these five kinds of mental barrenness and has not severed these five mental bondages, decline in wholesome states is to be expected for such a one as night or day comes, not growth. |
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā pañca cetokhilā pahīnā pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. |
For any bhikkhu or bhikkhuni, bhikkhus, who has abandoned five kinds of mental barrenness and has severed five mental bondages, growth in wholesome states is to be expected for such a one as night or day comes, not decline. |
Katamassa pañca cetokhilā pahīnā honti? |
What five kinds of mental barrenness has he abandoned? |
Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati, adhimuccati sampasīdati. |
Here, bhikkhus, a bhikkhu does not have doubt about the Teacher, is not uncertain, has confidence, is settled. |
Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. |
For a bhikkhu, bhikkhus, who does not have doubt about the Teacher, is not uncertain, has confidence, is settled, his mind inclines toward ardor, devotion, persistence, and exertion. |
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetokhilo pahīno hoti. |
For one whose mind inclines toward ardor, devotion, persistence, and exertion, this first kind of mental barrenness has been abandoned by him. |
Puna caparaṁ, bhikkhave, bhikkhu dhamme na kaṅkhati …pe… |
Furthermore, bhikkhus, a bhikkhu does not have doubt about the Dhamma... |
saṅghe na kaṅkhati … |
does not have doubt about the Saṅgha... |
sikkhāya na kaṅkhati … |
does not have doubt about the training... |
sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto. |
is not angry with his spiritual companions, is pleased, without resentment in mind, not become barren. |
Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti attamano na āhatacitto na khilajāto, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. |
For a bhikkhu, bhikkhus, who is not angry with his spiritual companions, is pleased, without resentment in mind, not become barren, his mind inclines toward ardor, devotion, persistence, and exertion. |
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetokhilo pahīno hoti. |
For one whose mind inclines toward ardor, devotion, persistence, and exertion, this fifth kind of mental barrenness has been abandoned by him. |
Imassa pañca cetokhilā pahīnā honti. |
These five kinds of mental barrenness have been abandoned by him. |
Katamassa pañca cetasovinibandhā susamucchinnā honti? |
What five mental bondages has he severed? |
Idha, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. |
Here, bhikkhus, a bhikkhu is free from desire regarding sensual pleasures, free from affection, free from love, free from thirst, free from fever, free from craving. |
Yo so, bhikkhave, bhikkhu kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. |
For a bhikkhu, bhikkhus, who is free from desire regarding sensual pleasures, free from affection, free from love, free from thirst, free from fever, free from craving, his mind inclines toward ardor, devotion, persistence, and exertion. |
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetasovinibandho susamucchinno hoti. |
For one whose mind inclines toward ardor, devotion, persistence, and exertion, this first mental bondage has been severed by him. |
Puna caparaṁ, bhikkhave, bhikkhu kāye vītarāgo hoti …pe… |
Furthermore, bhikkhus, a bhikkhu is free from desire regarding the body... |
rūpe vītarāgo hoti …pe… |
is free from desire regarding form... |
na yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati, |
does not, having eaten his fill, indulge in the pleasure of sleeping, the pleasure of lying down, the pleasure of sloth, |
na aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. |
does not practice the holy life aspiring to some group of devas: 'By this virtue or observance or austerity or holy life I will become a deva or one among the devas.' |
Yo so, bhikkhave, bhikkhu na aññataraṁ devanikāyaṁ paṇidhāya …pe… devaññataro vāti, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. |
For a bhikkhu, bhikkhus, who does not practice the holy life aspiring to some group of devas... one among the devas, his mind inclines toward ardor, devotion, persistence, and exertion. |
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetasovinibandho susamucchinno hoti. |
For one whose mind inclines toward ardor, devotion, persistence, and exertion, this fifth mental bondage has been severed by him. |
Imassa pañca cetasovinibandhā susamucchinnā honti. |
These five mental bondages have been severed by him. |
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā pahīnā ime pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. |
For any bhikkhu or bhikkhuni, bhikkhus, who has abandoned these five kinds of mental barrenness and has severed these five mental bondages, growth in wholesome states is to be expected for such a one as night or day comes, not decline. |
Seyyathāpi, bhikkhave, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; |
Just as, bhikkhus, in the bright half of the month, as night or day comes, the moon grows in beauty, grows in roundness, grows in brightness, grows in height and circumference; |
evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā ime pañca cetokhilā pahīnā ime pañca cetasovinibandhā susamucchinnā, tassa yā ratti vā divaso vā āgacchati vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihānī”ti. |
in the same way, bhikkhus, for any bhikkhu or bhikkhuni who has abandoned these five kinds of mental barrenness and has severed these five mental bondages, growth in wholesome states is to be expected for such a one as night or day comes, not decline." |
Catutthaṁ. |
Fourth. |
18 - AN10.18 Dutiyanāthasutta |
18 - AN10.18 Second Protector |
Evaṁ me sutaṁ— |
Thus have I heard— |
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
Bhikkhus. |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
"Bhante," those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Sanāthā, bhikkhave, viharatha, mā anāthā. |
"Dwell with a protector, bhikkhus, not without a protector. |
Dukkhaṁ, bhikkhave, anātho viharati. |
It is suffering, bhikkhus, to dwell without a protector. |
Dasayime, bhikkhave, nāthakaraṇā dhammā. |
These ten states, bhikkhus, provide protection. |
Katame dasa? |
What ten? |
Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. |
Here, bhikkhus, a bhikkhu is virtuous... trains by undertaking the training rules. |
‘Sīlavā vatāyaṁ bhikkhu pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesū’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. |
'This bhikkhu is indeed virtuous, restrained with the restraint of the Pātimokkha, perfect in conduct and resort, seeing danger in the slightest faults, he trains by undertaking the training rules'—the elder bhikkhus think he should be exhorted and instructed, the middle bhikkhus... the junior bhikkhus think he should be exhorted and instructed. |
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. |
For one who is cherished by the elders, cherished by the middle ones, cherished by the juniors, growth in wholesome states is to be expected, not decline. |
Ayampi dhammo nāthakaraṇo. |
This state provides protection. |
Puna caparaṁ, bhikkhave, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā. |
Furthermore, bhikkhus, a bhikkhu is learned... thoroughly penetrated by view. |
‘Bahussuto vatāyaṁ bhikkhu sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. |
'This bhikkhu is indeed learned, a bearer of what has been heard, an accumulator of what has been heard. Those teachings that are beautiful in the beginning, beautiful in the middle, beautiful in the end, with the right meaning and phrasing, proclaiming the perfectly complete and pure holy life—such teachings he has heard much of, retained, recited verbally, mentally investigated, and thoroughly penetrated by view'—the elder bhikkhus think he should be exhorted and instructed, the middle bhikkhus... the junior bhikkhus think he should be exhorted and instructed. |
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. |
For one who is cherished by the elders, cherished by the middle ones, cherished by the juniors, growth in wholesome states is to be expected, not decline. |
Ayampi dhammo nāthakaraṇo. |
This state provides protection. |
Puna caparaṁ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. |
Furthermore, bhikkhus, a bhikkhu has good friends, good companions, good comrades. |
‘Kalyāṇamitto vatāyaṁ bhikkhu kalyāṇasahāyo kalyāṇasampavaṅko’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. |
'This bhikkhu indeed has good friends, good companions, good comrades'—the elder bhikkhus think he should be exhorted and instructed, the middle bhikkhus... the junior bhikkhus think he should be exhorted and instructed. |
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. |
For one who is cherished by the elders, cherished by the middle ones, cherished by the juniors, growth in wholesome states is to be expected, not decline. |
Ayampi dhammo nāthakaraṇo. |
This state provides protection. |
Puna caparaṁ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṁ. |
Furthermore, bhikkhus, a bhikkhu is easy to speak to, endowed with qualities that make him easy to speak to, patient, able to receive instruction well. |
‘Suvaco vatāyaṁ bhikkhu sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsanin’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. |
'This bhikkhu is indeed easy to speak to, endowed with qualities that make him easy to speak to, patient, able to receive instruction well'—the elder bhikkhus think he should be exhorted and instructed, the middle bhikkhus... the junior bhikkhus think he should be exhorted and instructed. |
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. |
For one who is cherished by the elders, cherished by the middle ones, cherished by the juniors, growth in wholesome states is to be expected, not decline. |
Ayampi dhammo nāthakaraṇo. |
This state provides protection. |
Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso, tatrūpāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ. |
Furthermore, bhikkhus, a bhikkhu is skilled in the various duties of his spiritual companions, not lazy therein, possessing due consideration for the method, able to carry them out and organize them. |
‘Yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho vatāyaṁ bhikkhu analaso, tatrūpāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātun’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. |
'This bhikkhu is indeed skilled in the various duties of his spiritual companions, not lazy therein, possessing due consideration for the method, able to carry them out and organize them'—the elder bhikkhus think he should be exhorted and instructed, the middle bhikkhus... the junior bhikkhus think he should be exhorted and instructed. |
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. |
For one who is cherished by the elders, cherished by the middle ones, cherished by the juniors, growth in wholesome states is to be expected, not decline. |
Ayampi dhammo nāthakaraṇo. |
This state provides protection. |
Puna caparaṁ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. |
Furthermore, bhikkhus, a bhikkhu loves the Dhamma, delights in discussion, greatly rejoicing in the higher Dhamma and higher Vinaya. |
‘Dhammakāmo vatāyaṁ bhikkhu piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. |
'This bhikkhu indeed loves the Dhamma, delights in discussion, greatly rejoicing in the higher Dhamma and higher Vinaya'—the elder bhikkhus think he should be exhorted and instructed, the middle bhikkhus... the junior bhikkhus think he should be exhorted and instructed. |
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. |
For one who is cherished by the elders, cherished by the middle ones, cherished by the juniors, growth in wholesome states is to be expected, not decline. |
Ayampi dhammo nāthakaraṇo. |
This state provides protection. |
Puna caparaṁ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu ‘āraddhavīriyo vatāyaṁ bhikkhu viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesū’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … |
Furthermore, bhikkhus, a bhikkhu dwells with aroused energy for abandoning unwholesome states and cultivating wholesome states; he is firm, steadfast in exertion, not shirking his responsibility regarding wholesome states. 'This bhikkhu indeed dwells with aroused energy for abandoning unwholesome states and cultivating wholesome states; he is firm, steadfast in exertion, not shirking his responsibility regarding wholesome states'—the elder bhikkhus think he should be exhorted and instructed, the middle bhikkhus... |
navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. |
the junior bhikkhus think he should be exhorted and instructed. |
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. |
For one who is cherished by the elders, cherished by the middle ones, cherished by the juniors, growth in wholesome states is to be expected, not decline. |
Ayampi dhammo nāthakaraṇo. |
This state provides protection. |
Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. |
Furthermore, bhikkhus, a bhikkhu is content with any kind of robes, almsfood, lodging, and medicine for the sick. |
‘Santuṭṭho vatāyaṁ bhikkhu itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārenā’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. |
'This bhikkhu is indeed content with any kind of robes, almsfood, lodging, and medicine for the sick'—the elder bhikkhus think he should be exhorted and instructed, the middle bhikkhus... the junior bhikkhus think he should be exhorted and instructed. |
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. |
For one who is cherished by the elders, cherished by the middle ones, cherished by the juniors, growth in wholesome states is to be expected, not decline. |
Ayampi dhammo nāthakaraṇo. |
This state provides protection. |
Puna caparaṁ, bhikkhave, bhikkhu satimā hoti paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. |
Furthermore, bhikkhus, a bhikkhu is mindful, possessed of supreme mindfulness and discrimination, able to remember and recollect what was done and said long ago. |
‘Satimā vatāyaṁ bhikkhu paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. |
'This bhikkhu is indeed mindful, possessed of supreme mindfulness and discrimination, able to remember and recollect what was done and said long ago'—the elder bhikkhus think he should be exhorted and instructed, the middle bhikkhus... the junior bhikkhus think he should be exhorted and instructed. |
Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. |
For one who is cherished by the elders, cherished by the middle ones, cherished by the juniors, growth in wholesome states is to be expected, not decline. |
Ayampi dhammo nāthakaraṇo. |
This state provides protection. |
Puna caparaṁ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. |
Furthermore, bhikkhus, a bhikkhu is wise, possessed of wisdom leading to arising and passing away, noble and penetrative, leading to the complete destruction of suffering. |
‘Paññavā vatāyaṁ bhikkhu udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. |
'This bhikkhu is indeed wise, possessed of wisdom leading to arising and passing away, noble and penetrative, leading to the complete destruction of suffering'—the elder bhikkhus think he should be exhorted and instructed, the middle bhikkhus... the junior bhikkhus think he should be exhorted and instructed. |
Tassa therānukampitassa …pe… no parihāni. |
For one who is cherished by the elders... not decline. |
Ayampi dhammo nāthakaraṇo. |
This state provides protection. |
Sanāthā, bhikkhave, viharatha, mā anāthā. |
Dwell with a protector, bhikkhus, not without a protector. |
Dukkhaṁ, bhikkhave, anātho viharati. |
It is suffering, bhikkhus, to dwell without a protector. |
Ime kho, bhikkhave, dasa nāthakaraṇā dhammā”ti. |
These, bhikkhus, are the ten states that provide protection." |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Satisfied, those bhikkhus delighted in the Blessed One's words. |
Aṭṭhamaṁ. |
Eighth. |
20 - AN10.20 Dutiyaariyāvāsasutta |
20 - AN10.20 Second Noble Dwelling |
Ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. |
At one time the Blessed One was dwelling among the Kurus at Kammāsadhamma, a market town of the Kurus. |
Tatra kho bhagavā bhikkhū āmantesi …pe…. |
There the Blessed One addressed the bhikkhus... |
“Dasayime, bhikkhave, ariyāvāsā, ye ariyā āvasiṁsu vā āvasanti vā āvasissanti vā. |
"These ten, bhikkhus, are noble dwellings that the noble ones have dwelt in, dwell in, or will dwell in. |
Katame dasa? |
What ten? |
Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño. |
Here, bhikkhus, a bhikkhu has abandoned five factors, is possessed of six factors, has one guard, has four supports, has cast off individual truths, has completely given up seeking, has unmuddied intentions, has tranquil bodily formations, is well-liberated in mind, is well-liberated by wisdom. |
Kathañca, bhikkhave, bhikkhu pañcaṅgavippahīno hoti? |
How, bhikkhus, has a bhikkhu abandoned five factors? |
Idha, bhikkhave, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti. |
Here, bhikkhus, a bhikkhu has abandoned sensual desire, has abandoned ill will, has abandoned sloth and torpor, has abandoned restlessness and remorse, has abandoned doubt. |
Evaṁ kho, bhikkhave, bhikkhu pañcaṅgavippahīno hoti. |
Thus, bhikkhus, has a bhikkhu abandoned five factors. |
Kathañca, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti? |
How, bhikkhus, is a bhikkhu possessed of six factors? |
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. |
Here, bhikkhus, having seen a form with the eye, a bhikkhu is neither elated nor dejected; he dwells equanimous, mindful and clearly comprehending. |
Sotena saddaṁ sutvā … |
Having heard a sound with the ear... |
ghānena gandhaṁ ghāyitvā … |
Having smelled an odor with the nose... |
jivhāya rasaṁ sāyitvā … |
Having tasted a flavor with the tongue... |
kāyena phoṭṭhabbaṁ phusitvā … |
Having felt a touch with the body... |
manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. |
Having cognized a mental object with the mind, he is neither elated nor dejected; he dwells equanimous, mindful and clearly comprehending. |
Evaṁ kho, bhikkhave, bhikkhu chaḷaṅgasamannāgato hoti. |
Thus, bhikkhus, is a bhikkhu possessed of six factors. |
Kathañca, bhikkhave, bhikkhu ekārakkho hoti? |
How, bhikkhus, does a bhikkhu have one guard? |
Idha, bhikkhave, bhikkhu satārakkhena cetasā samannāgato hoti. |
Here, bhikkhus, a bhikkhu is endowed with a mind guarded by mindfulness. |
Evaṁ kho, bhikkhave, bhikkhu ekārakkho hoti. |
Thus, bhikkhus, does a bhikkhu have one guard. |
Kathañca, bhikkhave, bhikkhu caturāpasseno hoti? |
How, bhikkhus, does a bhikkhu have four supports? |
Idha, bhikkhave, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti. |
Here, bhikkhus, a bhikkhu uses one thing after reflection, endures another after reflection, avoids another after reflection, dispels another after reflection. |
Evaṁ kho, bhikkhave, bhikkhu caturāpasseno hoti. |
Thus, bhikkhus, does a bhikkhu have four supports. |
Kathañca, bhikkhave, bhikkhu paṇunnapaccekasacco hoti? |
How, bhikkhus, has a bhikkhu cast off individual truths? |
Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, seyyathidaṁ: |
Here, bhikkhus, whatever various individual truths of the various recluses and brahmins there may be, such as: |
‘sassato loko’ti vā, ‘asassato loko’ti vā, ‘antavā loko’ti vā, ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā, ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā, |
'The world is eternal' or 'The world is not eternal,' 'The world is finite' or 'The world is infinite,' 'The soul and body are the same' or 'The soul is one thing, the body another,' 'The Tathāgata exists after death' or 'The Tathāgata does not exist after death,' 'The Tathāgata both exists and does not exist after death' or 'The Tathāgata neither exists nor does not exist after death,' |
sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. |
all these have been discarded, cast off, spat out, released, abandoned, relinquished. |
Evaṁ kho, bhikkhave, bhikkhu paṇunnapaccekasacco hoti. |
Thus, bhikkhus, has a bhikkhu cast off individual truths. |
Kathañca, bhikkhave, bhikkhu samavayasaṭṭhesano hoti? |
How, bhikkhus, has a bhikkhu completely given up seeking? |
Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. |
Here, bhikkhus, a bhikkhu has abandoned the quest for sensual pleasures, has abandoned the quest for existence, the quest for the holy life has been stilled. |
Evaṁ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti. |
Thus, bhikkhus, has a bhikkhu completely given up seeking. |
Kathañca, bhikkhave, bhikkhu anāvilasaṅkappo hoti? |
How, bhikkhus, does a bhikkhu have unmuddied intentions? |
Idha, bhikkhave, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti. |
Here, bhikkhus, a bhikkhu has abandoned sensual intention, has abandoned intention of ill will, has abandoned intention of harming. |
Evaṁ kho, bhikkhave, bhikkhu anāvilasaṅkappo hoti. |
Thus, bhikkhus, does a bhikkhu have unmuddied intentions. |
Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti? |
How, bhikkhus, does a bhikkhu have tranquil bodily formations? |
Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Here, bhikkhus, with the abandoning of pleasure and pain, and with the previous passing away of joy and grief, a bhikkhu enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. |
Evaṁ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti. |
Thus, bhikkhus, does a bhikkhu have tranquil bodily formations. |
Kathañca, bhikkhave, bhikkhu suvimuttacitto hoti? |
How, bhikkhus, is a bhikkhu well-liberated in mind? |
Idha, bhikkhave, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti. |
Here, bhikkhus, a bhikkhu's mind is liberated from greed, liberated from hatred, liberated from delusion. |
Evaṁ kho, bhikkhave, bhikkhu suvimuttacitto hoti. |
Thus, bhikkhus, is a bhikkhu well-liberated in mind. |
Kathañca, bhikkhave, bhikkhu suvimuttapañño hoti? |
How, bhikkhus, is a bhikkhu well-liberated by wisdom? |
Idha, bhikkhave, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti, doso me pahīno …pe… ‘moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti. |
Here, bhikkhus, a bhikkhu understands: 'Greed has been abandoned by me, cut off at the root, made like a palm stump, obliterated, incapable of arising in the future,' hatred has been abandoned by me... 'delusion has been abandoned by me, cut off at the root, made like a palm stump, obliterated, incapable of arising in the future.' |
Evaṁ kho, bhikkhave, bhikkhu suvimuttapañño hoti. |
Thus, bhikkhus, is a bhikkhu well-liberated by wisdom. |
Ye hi keci, bhikkhave, atītamaddhānaṁ ariyā ariyāvāse āvasiṁsu, sabbe te imeva dasa ariyāvāse āvasiṁsu; |
Whatever noble ones, bhikkhus, dwelt in noble dwellings in past times, all dwelt in these very ten noble dwellings; |
ye hi keci, bhikkhave, anāgatamaddhānaṁ ariyā ariyāvāse āvasissanti, sabbe te imeva dasa ariyāvāse āvasissanti; |
whatever noble ones, bhikkhus, will dwell in noble dwellings in future times, all will dwell in these very ten noble dwellings; |
ye hi keci, bhikkhave, etarahi ariyā ariyāvāse āvasanti, sabbe te imeva dasa ariyāvāse āvasanti. |
whatever noble ones, bhikkhus, now dwell in noble dwellings, all dwell in these very ten noble dwellings. |
Ime kho, bhikkhave, dasa ariyāvāsā, ye ariyā āvasiṁsu vā āvasanti vā āvasissanti vā”ti. |
These, bhikkhus, are the ten noble dwellings that the noble ones have dwelt in, dwell in, or will dwell in." |
Dasamaṁ. |
Tenth. |
Nāthavaggo dutiyo. |
Chapter on Protectors, the second. |
Tassuddānaṁ |
Its summary: |
Senāsanañca pañcaṅgaṁ, |
Lodging and five factors, |
Saṁyojanākhilena ca; |
Fetters and mental barrenness; |
Appamādo āhuneyyo, |
Heedfulness, worthy of offerings, |
Dve nāthā dve ariyāvāsāti. |
Two protectors, two noble dwellings. |
21 - AN10.21 Sīhanādasutta |
21 - AN10.21 The Lion's Roar Discourse |
“Sīho, bhikkhave, migarājā sāyanhasamayaṁ āsayā nikkhamati. |
“Bhikkhus, in the evening the lion, the king of beasts, comes out from his lair. |
Āsayā nikkhamitvā vijambhati. |
Having come out from his lair, he stretches himself. |
Vijambhitvā samantā catuddisaṁ anuviloketi. |
Having stretched himself, he surveys the four directions all around. |
Samantā catuddisaṁ anuviloketvā tikkhattuṁ sīhanādaṁ nadati. |
Having surveyed the four directions all around, he lets out a lion’s roar three times. |
Tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkamati. |
Having let out a lion’s roar three times, he sets out in search of prey. |
Taṁ kissa hetu? |
For what reason? |
‘Māhaṁ khuddake pāṇe visamagate saṅghātaṁ āpādesin’ti. |
‘May I not cause the destruction of small creatures that have gone the wrong way.’ |
‘Sīho’ti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. |
‘The Lion,’ Bhikkhus, is a designation for the Tathāgata, the Arahant, the Perfectly Enlightened One. |
Yaṁ kho, bhikkhave, tathāgato parisāya dhammaṁ deseti, idamassa hoti sīhanādasmiṁ. |
When, Bhikkhus, the Tathāgata teaches the Dhamma to an assembly, this is his lion’s roar. |
Dasayimāni, bhikkhave, tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
There are, Bhikkhus, these ten powers of a Tathāgata, endowed with which the Tathāgata claims the bull’s place, roars his lion’s roar in the assemblies, and sets the divine wheel rolling. |
Katamāni dasa? |
What ten? |
Idha, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti. |
Here, Bhikkhus, the Tathāgata understands as it really is the possible as possible and the impossible as impossible. |
Yampi, bhikkhave, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
That the Tathāgata understands as it really is the possible as possible and the impossible as impossible—this, Bhikkhus, is a Tathāgata’s power, relying on which power the Tathāgata claims the bull’s place, roars his lion’s roar in the assemblies, and sets the divine wheel rolling. |
Puna caparaṁ, bhikkhave, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti. |
Furthermore, Bhikkhus, the Tathāgata understands as it really is the result of the undertaking of kamma, past, future, and present, with its possibilities and its causes. |
Yampi, bhikkhave, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
That the Tathāgata understands as it really is the result of the undertaking of kamma, past, future, and present, with its possibilities and its causes, this, Bhikkhus, is a Tathāgata’s power, relying on which power the Tathāgata claims the bull’s place, roars his lion’s roar in the assemblies, and sets the divine wheel rolling. |
Puna caparaṁ, bhikkhave, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti. |
Furthermore, Bhikkhus, the Tathāgata understands as it really is the path that leads everywhere. |
Yampi, bhikkhave, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
That the Tathāgata understands as it really is the path that leads everywhere, this, Bhikkhus, is a Tathāgata’s power, relying on which power the Tathāgata claims the bull’s place, roars his lion’s roar in the assemblies, and sets the divine wheel rolling. |
Puna caparaṁ, bhikkhave, tathāgato anekadhātuṁ nānādhātuṁ lokaṁ yathābhūtaṁ pajānāti. |
Furthermore, Bhikkhus, the Tathāgata understands as it really is the world with its many and diverse elements. |
Yampi, bhikkhave, tathāgato anekadhātuṁ nānādhātuṁ lokaṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti …pe… brahmacakkaṁ pavatteti. |
That the Tathāgata understands as it really is the world with its many and diverse elements, this, Bhikkhus, is a Tathāgata’s power …pe… and sets the divine wheel rolling. |
Puna caparaṁ, bhikkhave, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti. |
Furthermore, Bhikkhus, the Tathāgata understands as it really is the diverse dispositions of beings. |
Yampi, bhikkhave, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti …pe… brahmacakkaṁ pavatteti. |
That the Tathāgata understands as it really is the diverse dispositions of beings, this, Bhikkhus, is a Tathāgata’s power …pe… and sets the divine wheel rolling. |
Puna caparaṁ, bhikkhave, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti. |
Furthermore, Bhikkhus, the Tathāgata understands as it really is the state of the faculties of other beings, other persons. |
Yampi, bhikkhave, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti …pe… brahmacakkaṁ pavatteti. |
That the Tathāgata understands as it really is the state of the faculties of other beings, other persons, this, Bhikkhus, is a Tathāgata’s power …pe… and sets the divine wheel rolling. |
Puna caparaṁ, bhikkhave, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti. |
Furthermore, Bhikkhus, the Tathāgata understands as it really is the defilement, the purification, and the emergence in regard to the jhānas, liberations, concentrations, and attainments. |
Yampi …pe… pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti …pe… brahmacakkaṁ pavatteti. |
That …pe… he understands, this, Bhikkhus, is a Tathāgata’s power …pe… and sets the divine wheel rolling. |
Puna caparaṁ, bhikkhave, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Furthermore, Bhikkhus, the Tathāgata recollects his manifold past lives, that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: ‘There I was so-named, of such a clan, with such an appearance, so-fed, experiencing such-and-such pleasure and pain, with such a life-span; passing away from there, I was reborn elsewhere; and there too I was so-named, of such a clan, with such an appearance, so-fed, experiencing such-and-such pleasure and pain, with such a life-span; passing away from there, I have been reborn here.’ Thus with their aspects and details he recollects his manifold past lives. |
Yampi, bhikkhave, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
That the Tathāgata recollects his manifold past lives, that is: one birth, two births …pe… thus with their aspects and details he recollects his manifold past lives, this, Bhikkhus, is a Tathāgata’s power, relying on which power the Tathāgata claims the bull’s place, roars his lion’s roar in the assemblies, and sets the divine wheel rolling. |
Puna caparaṁ, 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 ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. |
Furthermore, Bhikkhus, with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings fare according to their kamma: ‘These good beings, who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma conforming to wrong view, with the breakup of the body, after death, have been reborn in a state of deprivation, in a bad destination, in the lower world, in hell. But these good beings, who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, held right view, and undertook kamma conforming to right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings fare according to their kamma. |
Yampi, bhikkhave, tathāgato dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
That the Tathāgata with the divine eye, which is purified and surpasses the human …pe… understands how beings fare according to their kamma, this, Bhikkhus, is a Tathāgata’s power, relying on which power the Tathāgata claims the bull’s place, roars his lion’s roar in the assemblies, and sets the divine wheel rolling. |
Puna caparaṁ, bhikkhave, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
Furthermore, Bhikkhus, with the destruction of the taints, the Tathāgata has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. |
Yampi, bhikkhave, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, idampi, bhikkhave, tathāgatassa tathāgatabalaṁ hoti, yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. |
That the Tathāgata, with the destruction of the taints, has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it, this, Bhikkhus, is a Tathāgata’s power, relying on which power the Tathāgata claims the bull’s place, roars his lion’s roar in the assemblies, and sets the divine wheel rolling. |
Imāni kho, bhikkhave, dasa tathāgatassa tathāgatabalāni, yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavattetī”ti. |
These, Bhikkhus, are the ten powers of a Tathāgata, endowed with which the Tathāgata claims the bull’s place, roars his lion’s roar in the assemblies, and sets the divine wheel rolling.” |
Paṭhamaṁ. |
First. |
23 - AN10.23 Kāyasutta |
23 - AN10.23 Discourse on the Body |
“Atthi, bhikkhave, dhammā kāyena pahātabbā, no vācāya. |
“Bhikkhus, there are things to be abandoned by the body, not by speech. |
Atthi, bhikkhave, dhammā vācāya pahātabbā, no kāyena. |
Bhikkhus, there are things to be abandoned by speech, not by the body. |
Atthi, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. |
Bhikkhus, there are things to be abandoned neither by the body nor by speech, but which are to be abandoned after seeing with wisdom. |
Katame ca, bhikkhave, dhammā kāyena pahātabbā, no vācāya? |
And what, Bhikkhus, are the things to be abandoned by the body, not by speech? |
Idha, bhikkhave, bhikkhu akusalaṁ āpanno hoti kiñci desaṁ kāyena. |
Here, Bhikkhus, a bhikkhu has committed some unwholesome act with the body. |
Tamenaṁ anuvicca viññū sabrahmacārī evamāhaṁsu: |
Wise spiritual companions, having investigated, say to him thus: |
‘āyasmā kho akusalaṁ āpanno kiñci desaṁ kāyena. |
‘The venerable one has committed some unwholesome act with the body. |
Sādhu vatāyasmā kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāvetū’ti. |
It would be good if the venerable one, having abandoned bodily misconduct, would cultivate bodily good conduct.’ |
So anuvicca viññūhi sabrahmacārīhi vuccamāno kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti. |
He, being spoken to by wise spiritual companions who have investigated, abandons bodily misconduct and cultivates bodily good conduct. |
Ime vuccanti, bhikkhave, dhammā kāyena pahātabbā, no vācāya. |
These, Bhikkhus, are called things to be abandoned by the body, not by speech. |
Katame ca, bhikkhave, dhammā vācāya pahātabbā, no kāyena? |
And what, Bhikkhus, are the things to be abandoned by speech, not by the body? |
Idha, bhikkhave, bhikkhu akusalaṁ āpanno hoti kiñci desaṁ vācāya. |
Here, Bhikkhus, a bhikkhu has committed some unwholesome act with speech. |
Tamenaṁ anuvicca viññū sabrahmacārī evamāhaṁsu: |
Wise spiritual companions, having investigated, say to him thus: |
‘āyasmā kho akusalaṁ āpanno kiñci desaṁ vācāya. |
‘The venerable one has committed some unwholesome act with speech. |
Sādhu vatāyasmā vacīduccaritaṁ pahāya vacīsucaritaṁ bhāvetū’ti. |
It would be good if the venerable one, having abandoned verbal misconduct, would cultivate verbal good conduct.’ |
So anuvicca viññūhi sabrahmacārīhi vuccamāno vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti. |
He, being spoken to by wise spiritual companions who have investigated, abandons verbal misconduct and cultivates verbal good conduct. |
Ime vuccanti, bhikkhave, dhammā vācāya pahātabbā, no kāyena. |
These, Bhikkhus, are called things to be abandoned by speech, not by the body. |
Katame ca, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā? |
And what, Bhikkhus, are the things to be abandoned neither by the body nor by speech, but which are to be abandoned after seeing with wisdom? |
Lobho, bhikkhave, neva kāyena pahātabbo no vācāya, paññāya disvā pahātabbo. |
Greed, Bhikkhus, is to be abandoned neither by the body nor by speech, but is to be abandoned after seeing with wisdom. |
Doso, bhikkhave …pe… |
Hatred, Bhikkhus …pe… |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
contempt … |
paḷāso … |
spite … |
macchariyaṁ, bhikkhave, neva kāyena pahātabbaṁ no vācāya, paññāya disvā pahātabbaṁ. |
stinginess, Bhikkhus, is to be abandoned neither by the body nor by speech, but is to be abandoned after seeing with wisdom. |
Pāpikā, bhikkhave, issā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. |
Evil envy, Bhikkhus, is to be abandoned neither by the body nor by speech, but is to be abandoned after seeing with wisdom. |
Katamā ca, bhikkhave, pāpikā issā? |
And what, Bhikkhus, is evil envy? |
Idha, bhikkhave, ijjhati gahapatissa vā gahapatiputtassa vā dhanena vā dhaññena vā rajatena vā jātarūpena vā. |
Here, Bhikkhus, a householder or a householder’s son prospers in wealth, or grain, or silver, or gold. |
Tatrāññatarassa dāsassa vā upavāsassa vā evaṁ hoti: |
Thereupon it occurs to some slave or servant: |
‘aho vatimassa gahapatissa vā gahapatiputtassa vā na ijjheyya dhanena vā dhaññena vā rajatena vā jātarūpena vā’ti. |
‘Oh, if only this householder or householder’s son would not prosper in wealth, or grain, or silver, or gold!’ |
Samaṇo vā pana brāhmaṇo vā lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. |
Or a monk or brahmin is a recipient of robes, almsfood, lodging, and medicinal requisites for the sick. |
Tatrāññatarassa samaṇassa vā brāhmaṇassa vā evaṁ hoti: |
Thereupon it occurs to some other monk or brahmin: |
‘aho vata ayamāyasmā na lābhī assa cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānan’ti. |
‘Oh, if only this venerable one were not a recipient of robes, almsfood, lodging, and medicinal requisites for the sick!’ |
Ayaṁ vuccati, bhikkhave, pāpikā issā. |
This, Bhikkhus, is called evil envy. |
Pāpikā, bhikkhave, icchā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. |
Evil desire, Bhikkhus, is to be abandoned neither by the body nor by speech, but is to be abandoned after seeing with wisdom. |
Katamā ca, bhikkhave, pāpikā icchā? |
And what, Bhikkhus, is evil desire? |
Idha, bhikkhave, ekacco assaddho samāno ‘saddhoti maṁ jāneyyun’ti icchati; |
Here, Bhikkhus, someone without faith desires: ‘May they know me as faithful’; |
dussīlo samāno ‘sīlavāti maṁ jāneyyun’ti icchati; |
one who is immoral desires: ‘May they know me as virtuous’; |
appassuto samāno ‘bahussutoti maṁ jāneyyun’ti icchati; |
one with little learning desires: ‘May they know me as very learned’; |
saṅgaṇikārāmo samāno ‘pavivittoti maṁ jāneyyun’ti icchati; |
one who delights in company desires: ‘May they know me as secluded’; |
kusīto samāno ‘āraddhavīriyoti maṁ jāneyyun’ti icchati; |
one who is lazy desires: ‘May they know me as energetic’; |
muṭṭhassati samāno ‘upaṭṭhitassatīti maṁ jāneyyun’ti icchati; |
one who is unmindful desires: ‘May they know me as having established mindfulness’; |
asamāhito samāno ‘samāhitoti maṁ jāneyyun’ti icchati; |
one who is unconcentrated desires: ‘May they know me as concentrated’; |
duppañño samāno ‘paññavāti maṁ jāneyyun’ti icchati; |
one with little wisdom desires: ‘May they know me as wise’; |
akhīṇāsavo samāno ‘khīṇāsavoti maṁ jāneyyun’ti icchati. |
one whose taints are not destroyed desires: ‘May they know me as one whose taints are destroyed.’ |
Ayaṁ vuccati, bhikkhave, pāpikā icchā. |
This, Bhikkhus, is called evil desire. |
Ime vuccanti, bhikkhave, dhammā neva kāyena pahātabbā no vācāya, paññāya disvā pahātabbā. |
These, Bhikkhus, are called things to be abandoned neither by the body nor by speech, but which are to be abandoned after seeing with wisdom. |
Tañce, bhikkhave, bhikkhuṁ lobho abhibhuyya iriyati, |
If, Bhikkhus, a bhikkhu proceeds being overcome by greed, |
doso … |
by hatred … |
moho … |
by delusion … |
kodho … |
by anger … |
upanāho … |
by hostility … |
makkho … |
by contempt … |
paḷāso … |
by spite … |
macchariyaṁ … |
by stinginess … |
pāpikā issā … |
by evil envy … |
pāpikā icchā abhibhuyya iriyati. |
he proceeds being overcome by evil desire. |
So evamassa veditabbo: |
He should be known thus: |
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho abhibhuyya iriyati; |
‘This venerable one does not know in such a way that, for one who knows, greed would not exist; for this venerable one proceeds being overcome by greed; |
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti … |
‘this venerable one does not know in such a way that, for one who knows, hatred would not exist … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
contempt … |
paḷāso … |
spite … |
macchariyaṁ … |
stinginess … |
pāpikā issā … |
evil envy … |
pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā abhibhuyya iriyatī’ti. |
evil desire would not exist; for this venerable one proceeds being overcome by evil desire.’ |
Tañce, bhikkhave, bhikkhuṁ lobho nābhibhuyya iriyati, |
If, Bhikkhus, a bhikkhu proceeds not being overcome by greed, |
doso … |
by hatred … |
moho … |
by delusion … |
kodho … |
by anger … |
upanāho … |
by hostility … |
makkho … |
by contempt … |
paḷāso … |
by spite … |
macchariyaṁ … |
by stinginess … |
pāpikā issā … |
by evil envy … |
pāpikā icchā nābhibhuyya iriyati, |
he proceeds not being overcome by evil desire, |
so evamassa veditabbo: |
he should be known thus: |
‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho nābhibhuyya iriyati; |
‘This venerable one knows in such a way that, for one who knows, greed does not exist; for this venerable one proceeds not being overcome by greed; |
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti … |
‘this venerable one knows in such a way that, for one who knows, hatred does not exist … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
contempt … |
paḷāso … |
spite … |
macchariyaṁ … |
stinginess … |
pāpikā issā … |
evil envy … |
pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā nābhibhuyya iriyatī’”ti. |
evil desire does not exist; for this venerable one proceeds not being overcome by evil desire.’” |
Tatiyaṁ. |
Third. |
24 - AN10.24 Mahācundasutta |
24 - AN10.24 Discourse by Mahācunda |
Ekaṁ samayaṁ āyasmā mahācundo cetīsu viharati sahajātiyaṁ. |
On one occasion the Venerable Mahācunda was dwelling among the Cetis at Sahajāti. |
Tatra kho āyasmā mahācundo bhikkhū āmantesi: |
There, the Venerable Mahācunda addressed the bhikkhus: |
“āvuso bhikkhave”ti. |
“Friends, bhikkhus.” |
“Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṁ. |
“Friend,” those bhikkhus replied to the Venerable Mahācunda. |
Āyasmā mahācundo etadavoca: |
The Venerable Mahācunda said this: |
“Ñāṇavādaṁ, āvuso, bhikkhu vadamāno: |
“Friends, a bhikkhu who speaks of knowledge, saying: |
‘jānāmimaṁ dhammaṁ, passāmimaṁ dhamman’ti. |
‘I know this Dhamma, I see this Dhamma.’ |
Tañce, āvuso, bhikkhuṁ lobho abhibhuyya tiṭṭhati, |
If, friends, that bhikkhu remains overcome by greed, |
doso … |
by hatred … |
moho … |
by delusion … |
kodho … |
by anger … |
upanāho … |
by hostility … |
makkho … |
by contempt … |
paḷāso … |
by spite … |
macchariyaṁ … |
by stinginess … |
pāpikā issā … |
by evil envy … |
pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo: |
remains overcome by evil desire, he should be known thus: |
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho abhibhuyya tiṭṭhati; |
‘This venerable one does not know in such a way that, for one who knows, greed would not exist; for this venerable one remains overcome by greed; |
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti … |
‘this venerable one does not know in such a way that, for one who knows, hatred would not exist … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
contempt … |
paḷāso … |
spite … |
macchariyaṁ … |
stinginess … |
pāpikā issā … |
evil envy … |
pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā abhibhuyya tiṭṭhatī’ti. |
evil desire would not exist; for this venerable one remains overcome by evil desire.’ |
Bhāvanāvādaṁ, āvuso, bhikkhu vadamāno: |
Friends, a bhikkhu who speaks of development, saying: |
‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. |
‘I am developed in body, developed in virtue, developed in mind, developed in wisdom.’ |
Tañce, āvuso, bhikkhuṁ lobho abhibhuyya tiṭṭhati, |
If, friends, that bhikkhu remains overcome by greed, |
doso … |
by hatred … |
moho … |
by delusion … |
kodho … |
by anger … |
upanāho … |
by hostility … |
makkho … |
by contempt … |
paḷāso … |
by spite … |
macchariyaṁ … |
by stinginess … |
pāpikā issā … |
by evil envy … |
pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo: |
remains overcome by evil desire, he should be known thus: |
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho abhibhuyya tiṭṭhati; |
‘This venerable one does not know in such a way that, for one who knows, greed would not exist; for this venerable one remains overcome by greed; |
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti … |
‘this venerable one does not know in such a way that, for one who knows, hatred would not exist … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
contempt … |
paḷāso … |
spite … |
macchariyaṁ … |
stinginess … |
pāpikā issā … |
evil envy … |
pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā abhibhuyya tiṭṭhatī’ti. |
evil desire would not exist; for this venerable one remains overcome by evil desire.’ |
Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca: |
Friends, a bhikkhu who speaks of knowledge and who speaks of development, saying: |
‘jānāmimaṁ dhammaṁ, passāmimaṁ dhammaṁ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. |
‘I know this Dhamma, I see this Dhamma; I am developed in body, developed in virtue, developed in mind, developed in wisdom.’ |
Tañce, āvuso, bhikkhuṁ lobho abhibhuyya tiṭṭhati, |
If, friends, that bhikkhu remains overcome by greed, |
doso … |
by hatred … |
moho … |
by delusion … |
kodho … |
by anger … |
upanāho … |
by hostility … |
makkho … |
by contempt … |
paḷāso … |
by spite … |
macchariyaṁ … |
by stinginess … |
pāpikā issā … |
by evil envy … |
pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo: |
remains overcome by evil desire, he should be known thus: |
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho abhibhuyya tiṭṭhati; |
‘This venerable one does not know in such a way that, for one who knows, greed would not exist; for this venerable one remains overcome by greed; |
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti … |
‘this venerable one does not know in such a way that, for one who knows, hatred would not exist … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
contempt … |
paḷāso … |
spite … |
macchariyaṁ … |
stinginess … |
pāpikā issā … |
evil envy … |
pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā abhibhuyya tiṭṭhatī’ti. |
evil desire would not exist; for this venerable one remains overcome by evil desire.’ |
Seyyathāpi, āvuso, puriso daliddova samāno aḍḍhavādaṁ vadeyya, adhanova samāno dhanavāvādaṁ vadeyya, abhogova samāno bhogavāvādaṁ vadeyya. |
Just as, friends, a man who is poor might speak as if he were rich, one without wealth might speak as if he were wealthy, one without possessions might speak as if he had possessions. |
So kismiñcideva dhanakaraṇīye samuppanne na sakkuṇeyya upanīhātuṁ dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā. |
When some matter arises requiring wealth, he would be unable to produce wealth, or grain, or silver, or gold. |
Tamenaṁ evaṁ jāneyyuṁ: |
They would know him thus: |
‘daliddova ayamāyasmā samāno aḍḍhavādaṁ vadeti, adhanova ayamāyasmā samāno dhanavāvādaṁ vadeti, abhogavāva ayamāyasmā samāno bhogavāvādaṁ vadeti. |
‘This venerable one, being poor, speaks as if he were rich; being without wealth, this venerable one speaks as if he were wealthy; being without possessions, this venerable one speaks as if he had possessions. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne na sakkoti upanīhātuṁ dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā’ti. |
Because when some matter arises requiring wealth, this venerable one is unable to produce wealth, or grain, or silver, or gold.’ |
Evamevaṁ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca: |
In the same way, friends, a bhikkhu who speaks of knowledge and who speaks of development, saying: |
‘jānāmimaṁ dhammaṁ, passāmimaṁ dhammaṁ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. |
‘I know this Dhamma, I see this Dhamma; I am developed in body, developed in virtue, developed in mind, developed in wisdom.’ |
Tañce, āvuso, bhikkhuṁ lobho abhibhuyya tiṭṭhati, |
If, friends, that bhikkhu remains overcome by greed, |
doso … |
by hatred … |
moho … |
by delusion … |
kodho … |
by anger … |
upanāho … |
by hostility … |
makkho … |
by contempt … |
paḷāso … |
by spite … |
macchariyaṁ … |
by stinginess … |
pāpikā issā … |
by evil envy … |
pāpikā icchā abhibhuyya tiṭṭhati, so evamassa veditabbo: |
remains overcome by evil desire, he should be known thus: |
‘nāyamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho abhibhuyya tiṭṭhati; |
‘This venerable one does not know in such a way that, for one who knows, greed would not exist; for this venerable one remains overcome by greed; |
nāyamāyasmā tathā pajānāti yathā pajānato doso na hoti … |
‘this venerable one does not know in such a way that, for one who knows, hatred would not exist … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
contempt … |
paḷāso … |
spite … |
macchariyaṁ … |
stinginess … |
pāpikā issā … |
evil envy … |
pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā abhibhuyya tiṭṭhatī’ti. |
evil desire would not exist; for this venerable one remains overcome by evil desire.’ |
Ñāṇavādaṁ, āvuso, bhikkhu vadamāno: |
Friends, a bhikkhu who speaks of knowledge, saying: |
‘jānāmimaṁ dhammaṁ, passāmimaṁ dhamman’ti. |
‘I know this Dhamma, I see this Dhamma.’ |
Tañce, āvuso, bhikkhuṁ lobho nābhibhuyya tiṭṭhati, |
If, friends, that bhikkhu does not remain overcome by greed, |
doso … |
by hatred … |
moho … |
by delusion … |
kodho … |
by anger … |
upanāho … |
by hostility … |
makkho … |
by contempt … |
paḷāso … |
by spite … |
macchariyaṁ … |
by stinginess … |
pāpikā issā … |
by evil envy … |
pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo: |
does not remain overcome by evil desire, he should be known thus: |
‘ayamāyasmā tathā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho nābhibhuyya tiṭṭhati; |
‘This venerable one knows in such a way that, for one who knows, greed does not exist; for this venerable one does not remain overcome by greed; |
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti … |
‘this venerable one knows in such a way that, for one who knows, hatred does not exist … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
contempt … |
paḷāso … |
spite … |
macchariyaṁ … |
stinginess … |
pāpikā issā … |
evil envy … |
pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā nābhibhuyya tiṭṭhatī’ti. |
evil desire does not exist; for this venerable one does not remain overcome by evil desire.’ |
Bhāvanāvādaṁ, āvuso, bhikkhu vadamāno: |
Friends, a bhikkhu who speaks of development, saying: |
‘bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. |
‘I am developed in body, developed in virtue, developed in mind, developed in wisdom.’ |
Tañce, āvuso, bhikkhuṁ lobho nābhibhuyya tiṭṭhati, |
If, friends, that bhikkhu does not remain overcome by greed, |
doso … |
by hatred … |
moho … |
by delusion … |
kodho … |
by anger … |
upanāho … |
by hostility … |
makkho … |
by contempt … |
paḷāso … |
by spite … |
macchariyaṁ … |
by stinginess … |
pāpikā issā … |
by evil envy … |
pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo: |
does not remain overcome by evil desire, he should be known thus: |
‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho nābhibhuyya tiṭṭhati; |
‘This venerable one knows in such a way that, for one who knows, greed does not exist; for this venerable one does not remain overcome by greed; |
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti … |
‘this venerable one knows in such a way that, for one who knows, hatred does not exist … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
contempt … |
paḷāso … |
spite … |
macchariyaṁ … |
stinginess … |
pāpikā issā … |
evil envy … |
pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā nābhibhuyya tiṭṭhatī’ti. |
evil desire does not exist; for this venerable one does not remain overcome by evil desire.’ |
Ñāṇavādañca, āvuso, bhikkhu vadamāno bhāvanāvādañca: |
Friends, a bhikkhu who speaks of knowledge and who speaks of development, saying: |
‘jānāmimaṁ dhammaṁ, passāmimaṁ dhammaṁ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. |
‘I know this Dhamma, I see this Dhamma; I am developed in body, developed in virtue, developed in mind, developed in wisdom.’ |
Tañce, āvuso, bhikkhuṁ lobho nābhibhuyya tiṭṭhati, |
If, friends, that bhikkhu does not remain overcome by greed, |
doso … |
by hatred … |
moho … |
by delusion … |
kodho … |
by anger … |
upanāho … |
by hostility … |
makkho … |
by contempt … |
paḷāso … |
by spite … |
macchariyaṁ … |
by stinginess … |
pāpikā issā … |
by evil envy … |
pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo: |
does not remain overcome by evil desire, he should be known thus: |
‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho nābhibhuyya tiṭṭhati; |
‘This venerable one knows in such a way that, for one who knows, greed does not exist; for this venerable one does not remain overcome by greed; |
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti … |
‘this venerable one knows in such a way that, for one who knows, hatred does not exist … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
contempt … |
paḷāso … |
spite … |
macchariyaṁ … |
stinginess … |
pāpikā issā … |
evil envy … |
pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā nābhibhuyya tiṭṭhatī’ti. |
evil desire does not exist; for this venerable one does not remain overcome by evil desire.’ |
Seyyathāpi, āvuso, puriso aḍḍhova samāno aḍḍhavādaṁ vadeyya, dhanavāva samāno dhanavāvādaṁ vadeyya, bhogavāva samāno bhogavāvādaṁ vadeyya. |
Just as, friends, a man who is rich might speak as if he were rich, one with wealth might speak as if he were wealthy, one with possessions might speak as if he had possessions. |
So kismiñcideva dhanakaraṇīye samuppanne sakkuṇeyya upanīhātuṁ dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā. |
When some matter arises requiring wealth, he would be able to produce wealth, or grain, or silver, or gold. |
Tamenaṁ evaṁ jāneyyuṁ: |
They would know him thus: |
‘aḍḍhova ayamāyasmā samāno aḍḍhavādaṁ vadeti, dhanavāva ayamāyasmā samāno dhanavāvādaṁ vadeti, bhogavāva ayamāyasmā samāno bhogavāvādaṁ vadeti. |
‘This venerable one, being rich, speaks as if he were rich; being wealthy, this venerable one speaks as if he were wealthy; being with possessions, this venerable one speaks as if he had possessions. |
Taṁ kissa hetu? |
For what reason? |
Tathā hi ayamāyasmā kismiñcideva dhanakaraṇīye samuppanne sakkoti upanīhātuṁ dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā’ti. |
Because when some matter arises requiring wealth, this venerable one is able to produce wealth, or grain, or silver, or gold.’ |
Evamevaṁ kho, āvuso, ñāṇavādañca bhikkhu vadamāno bhāvanāvādañca: |
In the same way, friends, a bhikkhu who speaks of knowledge and who speaks of development, saying: |
‘jānāmimaṁ dhammaṁ, passāmimaṁ dhammaṁ, bhāvitakāyomhi bhāvitasīlo bhāvitacitto bhāvitapañño’ti. |
‘I know this Dhamma, I see this Dhamma; I am developed in body, developed in virtue, developed in mind, developed in wisdom.’ |
Tañce, āvuso, bhikkhuṁ lobho nābhibhuyya tiṭṭhati, |
If, friends, that bhikkhu does not remain overcome by greed, |
doso … |
by hatred … |
moho … |
by delusion … |
kodho … |
by anger … |
upanāho … |
by hostility … |
makkho … |
by contempt … |
paḷāso … |
by spite … |
macchariyaṁ … |
by stinginess … |
pāpikā issā … |
by evil envy … |
pāpikā icchā nābhibhuyya tiṭṭhati, so evamassa veditabbo: |
does not remain overcome by evil desire, he should be known thus: |
‘tathā ayamāyasmā pajānāti yathā pajānato lobho na hoti, tathāhimaṁ āyasmantaṁ lobho nābhibhuyya tiṭṭhati; |
‘This venerable one knows in such a way that, for one who knows, greed does not exist; for this venerable one does not remain overcome by greed; |
tathā ayamāyasmā pajānāti yathā pajānato doso na hoti … |
‘this venerable one knows in such a way that, for one who knows, hatred does not exist … |
moho … |
delusion … |
kodho … |
anger … |
upanāho … |
hostility … |
makkho … |
contempt … |
paḷāso … |
spite … |
macchariyaṁ … |
stinginess … |
pāpikā issā … |
evil envy … |
pāpikā icchā na hoti, tathāhimaṁ āyasmantaṁ pāpikā icchā nābhibhuyya tiṭṭhatī’”ti. |
evil desire does not exist; for this venerable one does not remain overcome by evil desire.’” |
Catutthaṁ. |
Fourth. |
27 - AN10.27 Paṭhamamahāpañhāsutta |
27 - AN10.27 The First Great Questions Discourse |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisiṁsu. |
Then a number of bhikkhus, having dressed in the morning, taking their bowls and robes, entered Sāvatthī for alms. |
Atha kho tesaṁ bhikkhūnaṁ etadahosi: |
Then it occurred to those bhikkhus: |
“atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ; |
“It is still too early to walk for alms in Sāvatthī; |
yannūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā”ti. |
what if we were to go to the park of the wanderers of other sects?” |
Atha kho te bhikkhū yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamiṁsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodiṁsu. |
Then those bhikkhus went to the park of the wanderers of other sects; having approached, they exchanged greetings with those wanderers of other sects. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etadavocuṁ: |
After exchanging pleasant and courteous talk, they sat down to one side. As they were sitting to one side, those wanderers of other sects said this to those bhikkhus: |
“Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti: |
“Friends, the ascetic Gotama teaches the Dhamma to his disciples in this way: |
‘etha tumhe, bhikkhave, sabbaṁ dhammaṁ abhijānātha, sabbaṁ dhammaṁ abhiññāya viharathā’ti; |
‘Come, bhikkhus, know all things, and having directly known all things, dwell’; |
mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema: |
We too, friends, teach the Dhamma to our disciples in this way: |
‘etha tumhe, āvuso, sabbaṁ dhammaṁ abhijānātha, sabbaṁ dhammaṁ abhiññāya viharathā’ti. |
‘Come, friends, know all things, and having directly known all things, dwell.’ |
Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin”ti? |
Here, friends, what is the difference, what is the variance, what is the distinction between the ascetic Gotama and us, that is, in the teaching of the Dhamma or in the instruction?” |
Atha kho te bhikkhū tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandiṁsu nappaṭikkosiṁsu. |
Then those bhikkhus neither approved nor disapproved of the statement of those wanderers of other sects. |
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṁsu: |
Without approving or disapproving, they rose from their seats and departed, thinking: |
“bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā”ti. |
“In the presence of the Blessed One we will understand the meaning of this statement.” |
Atha kho te bhikkhū sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: |
Then those bhikkhus, having walked for alms in Sāvatthī, after the meal, on returning from their alms-round, approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. Sitting to one side, those bhikkhus said this to the Blessed One: |
“Idha mayaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pavisimhā. |
“Here, venerable sir, in the morning, having dressed, taking our bowls and robes, we entered Sāvatthī for alms. |
Tesaṁ no, bhante, amhākaṁ etadahosi: |
To us, venerable sir, this occurred: |
‘atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ; |
‘It is still too early to walk for alms in Sāvatthī; |
yannūna mayaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyāmā’ti. |
what if we were to go to the park of the wanderers of other sects?’ |
Atha kho mayaṁ, bhante, yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkamimhā; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodimhā. |
Then, venerable sir, we went to the park of the wanderers of other sects; having approached, we exchanged greetings with those wanderers of other sects. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdimhā. Ekamantaṁ nisinne kho, bhante, aññatitthiyā paribbājakā amhe etadavocuṁ: |
After exchanging pleasant and courteous talk, we sat down to one side. As we were sitting to one side, venerable sir, the wanderers of other sects said this to us: |
‘Samaṇo, āvuso, gotamo sāvakānaṁ evaṁ dhammaṁ deseti— |
‘Friends, the ascetic Gotama teaches the Dhamma to his disciples in this way— |
etha tumhe, bhikkhave, sabbaṁ dhammaṁ abhijānātha, sabbaṁ dhammaṁ abhiññāya viharathāti; |
Come, bhikkhus, know all things, and having directly known all things, dwell; |
mayampi kho, āvuso, sāvakānaṁ evaṁ dhammaṁ desema— |
we too, friends, teach the Dhamma to our disciples in this way— |
etha tumhe, āvuso, sabbaṁ dhammaṁ abhijānātha, sabbaṁ dhammaṁ abhiññāya viharathāti. |
Come, friends, know all things, and having directly known all things, dwell. |
Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ samaṇassa vā gotamassa amhākaṁ vā, yadidaṁ dhammadesanāya vā dhammadesanaṁ anusāsaniyā vā anusāsanin’ti? |
Here, friends, what is the difference, what is the variance, what is the distinction between the ascetic Gotama and us, that is, in the teaching of the Dhamma or in the instruction?’ |
Atha kho mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ bhāsitaṁ neva abhinandimhā nappaṭikkosimhā. |
Then, venerable sir, we neither approved nor disapproved of the statement of those wanderers of other sects. |
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamimhā: |
Without approving or disapproving, we rose from our seats and departed, thinking: |
‘bhagavato santike etassa bhāsitassa atthaṁ ājānissāmā’”ti. |
‘In the presence of the Blessed One we will understand the meaning of this statement.’” |
“Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: |
“Bhikkhus, wanderers of other sects who say this should be spoken to thus: |
‘eko, āvuso, pañho eko uddeso ekaṁ veyyākaraṇaṁ, 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. |
‘Friends, there is one question, one exposition, one explanation; two questions, two expositions, two explanations; three questions, three expositions, three explanations; four questions, four expositions, four explanations; five questions, five expositions, five explanations; six questions, six expositions, six explanations; seven questions, seven expositions, seven explanations; eight questions, eight expositions, eight explanations; nine questions, nine expositions, nine explanations; ten questions, ten expositions, ten explanations.’ |
Evaṁ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttari ca vighātaṁ āpajjissanti. |
Being asked thus, Bhikkhus, the wanderers of other sects will not be able to reply, and moreover, they will fall into vexation. |
Taṁ kissa hetu? |
For what reason? |
Yathā taṁ, bhikkhave, avisayasmiṁ. |
Because, Bhikkhus, it is beyond their scope. |
Nāhaṁ taṁ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā. |
I do not see, Bhikkhus, in the world with its devas, its Māra, and its Brahmā, in this generation with its ascetics and brahmins, with its devas and humans, anyone who could satisfy the mind with an explanation of these questions, other than the Tathāgata or a disciple of the Tathāgata, or having heard it from them. |
‘Eko pañho eko uddeso ekaṁ veyyākaraṇan’ti, |
‘One question, one exposition, one explanation,’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
this is what was said. And with reference to what was this said? |
Ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
In one thing, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
Katamasmiṁ ekadhamme? |
In what one thing? |
‘Sabbe sattā āhāraṭṭhitikā’— |
‘All beings are sustained by nutriment’— |
imasmiṁ kho, bhikkhave, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
in this one thing, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
‘Eko pañho eko uddeso ekaṁ veyyākaraṇan’ti, |
‘One question, one exposition, one explanation,’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
that which was said was said in reference to this. |
‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ. |
‘Two questions, two expositions, two explanations,’ this is what was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Dvīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
In two things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
Katamesu dvīsu? |
In what two? |
Nāme ca rūpe ca— |
In name and form— |
imesu kho, bhikkhave, dvīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
in these two things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘Two questions, two expositions, two explanations,’ that which was said was said in reference to this. |
‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ. |
‘Three questions, three expositions, three explanations,’ this is what was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Tīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
In three things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
Katamesu tīsu? |
In what three? |
Tīsu vedanāsu— |
In the three feelings— |
imesu kho, bhikkhave, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
in these three things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘Three questions, three expositions, three explanations,’ that which was said was said in reference to this. |
‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ. |
‘Four questions, four expositions, four explanations,’ this is what was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Catūsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
In four things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
Katamesu catūsu? |
In what four? |
Catūsu āhāresu— |
In the four kinds of nutriment— |
imesu kho, bhikkhave, catūsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
in these four things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘Four questions, four expositions, four explanations,’ that which was said was said in reference to this. |
‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ. |
‘Five questions, five expositions, five explanations,’ this is what was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Pañcasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
In five things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
Katamesu pañcasu? |
In what five? |
Pañcasu upādānakkhandhesu— |
In the five aggregates of clinging— |
imesu kho, bhikkhave, pañcasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
in these five things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘Five questions, five expositions, five explanations,’ that which was said was said in reference to this. |
‘Cha pañhā cha uddesā cha veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ. |
‘Six questions, six expositions, six explanations,’ this is what was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Chasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
In six things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
Katamesu chasu? |
In what six? |
Chasu ajjhattikesu āyatanesu— |
In the six internal sense bases— |
imesu kho, bhikkhave, chasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
in these six things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
‘Cha pañhā cha uddesā cha veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘Six questions, six expositions, six explanations,’ that which was said was said in reference to this. |
‘Satta pañhā sattuddesā satta veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ. |
‘Seven questions, seven expositions, seven explanations,’ this is what was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Sattasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
In seven things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
Katamesu sattasu? |
In what seven? |
Sattasu viññāṇaṭṭhitīsu— |
In the seven stations of consciousness— |
imesu kho, bhikkhave, sattasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
in these seven things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
‘Satta pañhā sattuddesā satta veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘Seven questions, seven expositions, seven explanations,’ that which was said was said in reference to this. |
‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ. |
‘Eight questions, eight expositions, eight explanations,’ this is what was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Aṭṭhasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
In eight things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
Katamesu aṭṭhasu? |
In what eight? |
Aṭṭhasu lokadhammesu— |
In the eight worldly conditions— |
imesu kho, bhikkhave, aṭṭhasu dhammesu bhikkhu sammā nibbindamāno …pe… dukkhassantakaro hoti. |
in these eight things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted …pe… becomes an end-maker of suffering. |
‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘Eight questions, eight expositions, eight explanations,’ that which was said was said in reference to this. |
‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ. |
‘Nine questions, nine expositions, nine explanations,’ this is what was said. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Navasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
In nine things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
Katamesu navasu? |
In what nine? |
Navasu sattāvāsesu— |
In the nine abodes of beings— |
imesu kho, bhikkhave, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
in these nine things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. |
‘Nine questions, nine expositions, nine explanations,’ that which was said was said in reference to this. |
‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, |
‘Ten questions, ten expositions, ten explanations,’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
this is what was said. And with reference to what was this said? |
Dasasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
In ten things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
Katamesu dasasu? |
In what ten? |
Dasasu akusalesu kammapathesu— |
In the ten unwholesome courses of kamma— |
imesu kho, bhikkhave, dasasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
in these ten things, Bhikkhus, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, |
‘Ten questions, ten expositions, ten explanations,’ |
iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti. |
that which was said was said in reference to this.” |
Sattamaṁ. |
Seventh. |
28 - AN10.28 Dutiyamahāpañhāsutta |
28 - AN10.28 The Second Great Questions Discourse |
Ekaṁ samayaṁ bhagavā kajaṅgalāyaṁ viharati veḷuvane. |
On one occasion the Blessed One was dwelling at Kajaṅgalā in the Veḷuvana. |
Atha kho sambahulā kajaṅgalakā upāsakā yena kajaṅgalikā bhikkhunī tenupasaṅkamiṁsu; upasaṅkamitvā kajaṅgalikaṁ bhikkhuniṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho kajaṅgalakā upāsakā kajaṅgalikaṁ bhikkhuniṁ etadavocuṁ: |
Then a number of lay followers from Kajaṅgalā approached the bhikkhunī Kajaṅgalikā; having approached and paid homage to the bhikkhunī Kajaṅgalikā, they sat down to one side. Sitting to one side, the lay followers of Kajaṅgalā said this to the bhikkhunī Kajaṅgalikā: |
“Vuttamidaṁ, ayye, bhagavatā mahāpañhesu: |
“Noble lady, this was said by the Blessed One in the Great Questions: |
‘eko pañho eko uddeso ekaṁ veyyākaraṇaṁ, 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 question, one exposition, one explanation; two questions, two expositions, two explanations; three questions, three expositions, three explanations; four questions, four expositions, four explanations; five questions, five expositions, five explanations; six questions, six expositions, six explanations; seven questions, seven expositions, seven explanations; eight questions, eight expositions, eight explanations; nine questions, nine expositions, nine explanations; ten questions, ten expositions, ten explanations.’ |
Imassa nu kho, ayye, bhagavatā saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? |
Of this, noble lady, which the Blessed One has spoken in brief, how should the meaning be seen in detail?” |
“Na kho panetaṁ, āvuso, bhagavato sammukhā sutaṁ sammukhā paṭiggahitaṁ, napi manobhāvanīyānaṁ bhikkhūnaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ; |
“I have not, friends, heard this in the presence of the Blessed One, nor has it been received in the presence of the Blessed One; nor have I heard or received it in the presence of bhikkhus whose minds are developed; |
api ca yathā mettha khāyati |
however, as it appears to me, |
taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
listen to that, pay close attention, I will speak.” |
“Evaṁ, ayye”ti, kho kajaṅgalakā upāsakā kajaṅgalikāya bhikkhuniyā paccassosuṁ. |
“Yes, noble lady,” the lay followers of Kajaṅgalā replied to the bhikkhunī Kajaṅgalikā. |
Kajaṅgalikā bhikkhunī etadavoca: |
The bhikkhunī Kajaṅgalikā said this: |
“‘Eko pañho eko uddeso ekaṁ veyyākaraṇan’ti, iti kho panetaṁ vuttaṁ bhagavatā. |
“‘One question, one exposition, one explanation,’ this is what was said by the Blessed One. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Ekadhamme, āvuso, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
In one thing, friends, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
Katamasmiṁ ekadhamme? |
In what one thing? |
Sabbe sattā āhāraṭṭhitikā— |
All beings are sustained by nutriment— |
imasmiṁ kho, āvuso, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
in this one thing, friends, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
‘Eko pañho eko uddeso ekaṁ veyyākaraṇan’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. |
‘One question, one exposition, one explanation,’ that which was said by the Blessed One was said in reference to this. |
‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti iti, kho panetaṁ vuttaṁ bhagavatā. |
‘Two questions, two expositions, two explanations,’ this is what was said by the Blessed One. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Dvīsu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
In two things, friends, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
Katamesu dvīsu? |
In what two? |
Nāme ca rūpe ca …pe… |
In name and form …pe… |
katamesu tīsu? |
In what three? |
Tīsu vedanāsu— |
In the three feelings— |
imesu kho, āvuso, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
in these three things, friends, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. |
‘Three questions, three expositions, three explanations,’ that which was said by the Blessed One was said in reference to this. |
‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ bhagavatā. |
‘Four questions, four expositions, four explanations,’ this is what was said by the Blessed One. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Catūsu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
In four things, friends, a bhikkhu with a mind well-developed, who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
Katamesu catūsu? |
In what four? |
Catūsu satipaṭṭhānesu— |
In the four establishments of mindfulness— |
imesu kho, āvuso, catūsu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
in these four things, friends, a bhikkhu with a mind well-developed, who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. |
‘Four questions, four expositions, four explanations,’ that which was said by the Blessed One was said in reference to this. |
‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ bhagavatā. |
‘Five questions, five expositions, five explanations,’ this is what was said by the Blessed One. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Pañcasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
In five things, friends, a bhikkhu with a mind well-developed, who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
Katamesu pañcasu? |
In what five? |
Pañcasu indriyesu …pe… |
In the five faculties …pe… |
katamesu chasu? |
In what six? |
Chasu nissaraṇīyāsu dhātūsu …pe… |
In the six elements of escape …pe… |
katamesu sattasu? |
In what seven? |
Sattasu bojjhaṅgesu …pe… |
In the seven factors of enlightenment …pe… |
katamesu aṭṭhasu? |
In what eight? |
Aṭṭhasu ariyaaṭṭhaṅgikamaggesu— |
In the eight factors of the Noble Eightfold Path— |
imesu kho, āvuso, aṭṭhasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
in these eight things, friends, a bhikkhu with a mind well-developed, who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. |
‘Eight questions, eight expositions, eight explanations,’ that which was said by the Blessed One was said in reference to this. |
‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ bhagavatā. |
‘Nine questions, nine expositions, nine explanations,’ this is what was said by the Blessed One. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Navasu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
In nine things, friends, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
Katamesu navasu? |
In what nine? |
Navasu sattāvāsesu— |
In the nine abodes of beings— |
imesu kho, āvuso, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
in these nine things, friends, a bhikkhu, by rightly becoming disenchanted, rightly dispassionate, rightly liberated, being one who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. |
‘Nine questions, nine expositions, nine explanations,’ that which was said by the Blessed One was said in reference to this. |
‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ bhagavatā. |
‘Ten questions, ten expositions, ten explanations,’ this is what was said by the Blessed One. |
Kiñcetaṁ paṭicca vuttaṁ? |
And with reference to what was this said? |
Dasasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
In ten things, friends, a bhikkhu with a mind well-developed, who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
Katamesu dasasu? |
In what ten? |
Dasasu kusalesu kammapathesu— |
In the ten wholesome courses of kamma— |
imesu kho, āvuso, dasasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. |
in these ten things, friends, a bhikkhu with a mind well-developed, who has seen the limit and rightly understood the meaning, becomes an end-maker of suffering in this very life. |
‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. |
‘Ten questions, ten expositions, ten explanations,’ that which was said by the Blessed One was said in reference to this. |
Iti kho, āvuso, yaṁ taṁ vuttaṁ bhagavatā saṅkhittena bhāsitāsu mahāpañhāsu: |
Thus, friends, that which was spoken by the Blessed One in brief in the Great Questions: |
‘eko pañho eko uddeso ekaṁ veyyākaraṇaṁ …pe… |
‘One question, one exposition, one explanation …pe… |
dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi. |
ten questions, ten expositions, ten explanations,’ this is how I, friends, understand the meaning in detail of what was spoken in brief by the Blessed One. |
Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaññeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. |
If you wish, friends, you may approach the Blessed One himself and ask about this matter. |
Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti. |
As the Blessed One explains it to you, so you should remember it.” |
“Evaṁ, ayye”ti kho kajaṅgalakā upāsakā kajaṅgalikāya kho bhikkhuniyā bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā kajaṅgalikaṁ bhikkhuniṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
“Yes, noble lady,” the lay followers of Kajaṅgalā, having delighted in and approved of the words of the bhikkhunī Kajaṅgalikā, rose from their seats, paid homage to the bhikkhunī Kajaṅgalikā, and keeping her on their right, they approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. |
Ekamantaṁ nisinnā kho kajaṅgalakā upāsakā yāvatako ahosi kajaṅgalikāya bhikkhuniyā saddhiṁ kathāsallāpo, taṁ sabbaṁ bhagavato ārocesuṁ. |
Sitting to one side, the lay followers of Kajaṅgalā reported to the Blessed One the entire conversation they had with the bhikkhunī Kajaṅgalikā. |
“Sādhu sādhu, gahapatayo. |
“Good, good, householders. |
Paṇḍitā, gahapatayo, kajaṅgalikā bhikkhunī. Mahāpaññā, gahapatayo, kajaṅgalikā bhikkhunī. |
The bhikkhunī Kajaṅgalikā is wise, householders. The bhikkhunī Kajaṅgalikā has great wisdom, householders. |
Mañcepi tumhe, gahapatayo, upasaṅkamitvā etamatthaṁ paṭipuccheyyātha, ahampi cetaṁ evamevaṁ byākareyyaṁ yathā taṁ kajaṅgalikāya bhikkhuniyā byākataṁ. |
If you had approached me, householders, and asked about this matter, I would have explained it in exactly the same way as it was explained by the bhikkhunī Kajaṅgalikā. |
Eso ceva tassa attho. Evañca naṁ dhāreyyāthā”ti. |
That is its meaning, and so you should remember it.” |
Aṭṭhamaṁ. |
Eighth. |
29 - AN10.29 Paṭhamakosalasutta |
29 - AN10.29 The First Kosalan Discourse |
“Yāvatā, bhikkhave, kāsikosalā, yāvatā rañño pasenadissa kosalassa vijitaṁ, rājā tattha pasenadi kosalo aggamakkhāyati. |
“Bhikkhus, as far as the Kāsīs and Kosalans extend, as far as the dominion of King Pasenadi of Kosala extends, King Pasenadi of Kosala is declared the foremost there. |
Raññopi kho, bhikkhave, pasenadissa kosalassa attheva aññathattaṁ atthi vipariṇāmo. |
But even for King Pasenadi of Kosala there is alteration, there is change. |
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, Bhikkhus, the instructed noble-one's-disciple becomes disenchanted with that. |
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. |
Being disenchanted with that, he becomes dispassionate towards what is supreme, how much more so towards what is inferior. |
Yāvatā, bhikkhave, candimasūriyā pariharanti disā bhanti virocamānā, tāva sahassadhā loko. |
Bhikkhus, as far as the sun and moon revolve, shedding their light in the directions, so far extends the thousandfold world system. |
Tasmiṁ sahassadhā loke sahassaṁ candānaṁ sahassaṁ sūriyānaṁ sahassaṁ sinerupabbatarājānaṁ sahassaṁ jambudīpānaṁ sahassaṁ aparagoyānānaṁ sahassaṁ uttarakurūnaṁ sahassaṁ pubbavidehānaṁ cattāri mahāsamuddasahassāni cattāri mahārājasahassāni sahassaṁ cātumahārājikānaṁ sahassaṁ tāvatiṁsānaṁ sahassaṁ yāmānaṁ sahassaṁ tusitānaṁ sahassaṁ nimmānaratīnaṁ sahassaṁ paranimmitavasavattīnaṁ sahassaṁ brahmalokānaṁ. |
In that thousandfold world system there are a thousand moons, a thousand suns, a thousand Sinerus, kings of mountains, a thousand Jambudīpas, a thousand Aparagoyānas, a thousand Uttarakurus, a thousand Pubbavidehas, four thousand great oceans, four thousand great kings, a thousand heavens of the Four Great Kings, a thousand heavens of the Thirty-three, a thousand Yāma heavens, a thousand Tusita heavens, a thousand heavens of devas who delight in creating, a thousand heavens of devas who wield power over others’ creations, a thousand Brahmā worlds. |
Yāvatā, bhikkhave, sahassī lokadhātu, mahābrahmā tattha aggamakkhāyati. |
Bhikkhus, as far as the thousandfold world system extends, the Great Brahmā is declared the foremost there. |
Mahābrahmunopi kho, bhikkhave, attheva aññathattaṁ atthi vipariṇāmo. |
But even for the Great Brahmā, Bhikkhus, there is alteration, there is change. |
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, Bhikkhus, the instructed noble-one's-disciple becomes disenchanted with that. |
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. |
Being disenchanted with that, he becomes dispassionate towards what is supreme, how much more so towards what is inferior. |
Hoti so, bhikkhave, samayo yaṁ ayaṁ loko saṁvaṭṭati. |
There is, Bhikkhus, a time when this world contracts. |
Saṁvaṭṭamāne, bhikkhave, loke yebhuyyena sattā ābhassarasaṁvattanikā bhavanti. |
When the world is contracting, Bhikkhus, beings are for the most part reborn in the Ābhassara world. |
Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhecarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti. |
There they are mind-made, feeding on zest, self-luminous, moving through the air, dwelling in glory, and they remain for a very long time. |
Saṁvaṭṭamāne, bhikkhave, loke ābhassarā devā aggamakkhāyanti. |
When the world is contracting, Bhikkhus, the Ābhassara devas are declared the foremost. |
Ābhassarānampi kho, bhikkhave, devānaṁ attheva aññathattaṁ atthi vipariṇāmo. |
But even for the Ābhassara devas, Bhikkhus, there is alteration, there is change. |
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, Bhikkhus, the instructed noble-one's-disciple becomes disenchanted with that. |
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. |
Being disenchanted with that, he becomes dispassionate towards what is supreme, how much more so towards what is inferior. |
Dasayimāni, bhikkhave, kasiṇāyatanāni. |
There are, Bhikkhus, these ten kasiṇa bases. |
Katamāni dasa? |
What ten? |
Pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ; |
One person perceives the earth kasiṇa, above, below, and across, undivided, measureless; |
āpokasiṇameko sañjānāti …pe… |
one person perceives the water kasiṇa …pe… |
tejokasiṇameko sañjānāti … |
one person perceives the fire kasiṇa … |
vāyokasiṇameko sañjānāti … |
one person perceives the air kasiṇa … |
nīlakasiṇameko sañjānāti … |
one person perceives the blue kasiṇa … |
pītakasiṇameko sañjānāti … |
one person perceives the yellow kasiṇa … |
lohitakasiṇameko sañjānāti … |
one person perceives the red kasiṇa … |
odātakasiṇameko sañjānāti … |
one person perceives the white kasiṇa … |
ākāsakasiṇameko sañjānāti … |
one person perceives the space kasiṇa … |
viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. |
one person perceives the consciousness kasiṇa, above, below, and across, undivided, measureless. |
Imāni kho, bhikkhave, dasa kasiṇāyatanāni. |
These, Bhikkhus, are the ten kasiṇa bases. |
Etadaggaṁ, bhikkhave, imesaṁ dasannaṁ kasiṇāyatanānaṁ yadidaṁ viññāṇakasiṇaṁ eko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. |
This is the foremost, Bhikkhus, among these ten kasiṇa bases, that is, when one perceives the consciousness kasiṇa above, below, and across, undivided, measureless. |
Evaṁsaññinopi kho, bhikkhave, santi sattā. |
There are, Bhikkhus, beings who are percipient in this way. |
Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. |
But even for beings who are percipient in this way, Bhikkhus, there is alteration, there is change. |
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, Bhikkhus, the instructed noble-one's-disciple becomes disenchanted with that. |
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. |
Being disenchanted with that, he becomes dispassionate towards what is supreme, how much more so towards what is inferior. |
Aṭṭhimāni, bhikkhave, abhibhāyatanāni. |
There are, Bhikkhus, these eight bases of overcoming. |
Katamāni aṭṭha? |
What eight? |
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; |
Perceiving forms internally, one sees forms externally, limited, fair and ugly; |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. |
‘having overcome them, I know, I see,’—one becomes percipient in this way. |
Idaṁ paṭhamaṁ abhibhāyatanaṁ. |
This is the first basis of overcoming. |
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; |
Perceiving forms internally, one sees forms externally, measureless, fair and ugly; |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. |
‘having overcome them, I know, I see,’—one becomes percipient in this way. |
Idaṁ dutiyaṁ abhibhāyatanaṁ. |
This is the second basis of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni; |
Not perceiving forms internally, one sees forms externally, limited, fair and ugly; |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. |
‘having overcome them, I know, I see,’—one becomes percipient in this way. |
Idaṁ tatiyaṁ abhibhāyatanaṁ. |
This is the third basis of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni; |
Not perceiving forms internally, one sees forms externally, measureless, fair and ugly; |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. |
‘having overcome them, I know, I see,’—one becomes percipient in this way. |
Idaṁ catutthaṁ abhibhāyatanaṁ. |
This is the fourth basis of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. |
Not perceiving forms internally, one sees forms externally, blue, of blue color, with a blue appearance, with a blue luster. |
Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ; |
Just as a flax flower is blue, of blue color, with a blue appearance, with a blue luster, or just as a Benares cloth, smooth on both sides, is blue, of blue color, with a blue appearance, with a blue luster; |
evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni; |
in the same way, not perceiving forms internally, one sees forms externally, blue, of blue color, with a blue appearance, with a blue luster; |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. |
‘having overcome them, I know, I see,’—one becomes percipient in this way. |
Idaṁ pañcamaṁ abhibhāyatanaṁ. |
This is the fifth basis of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. |
Not perceiving forms internally, one sees forms externally, yellow, of yellow color, with a yellow appearance, with a yellow luster. |
Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; |
Just as a kaṇikāra flower is yellow, of yellow color, with a yellow appearance, with a yellow luster, or just as a Benares cloth, smooth on both sides, is yellow, of yellow color, with a yellow appearance, with a yellow luster; |
evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni; |
in the same way, not perceiving forms internally, one sees forms externally, yellow, of yellow color, with a yellow appearance, with a yellow luster; |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. |
‘having overcome them, I know, I see,’—one becomes percipient in this way. |
Idaṁ chaṭṭhaṁ abhibhāyatanaṁ. |
This is the sixth basis of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. |
Not perceiving forms internally, one sees forms externally, red, of red color, with a red appearance, with a red luster. |
Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ; |
Just as a bandhujīvaka flower is red, of red color, with a red appearance, with a red luster, or just as a Benares cloth, smooth on both sides, is red, of red color, with a red appearance, with a red luster; |
evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni; |
in the same way, not perceiving forms internally, one sees forms externally, red, of red color, with a red appearance, with a red luster; |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. |
‘having overcome them, I know, I see,’—one becomes percipient in this way. |
Idaṁ sattamaṁ abhibhāyatanaṁ. |
This is the seventh basis of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. |
Not perceiving forms internally, one sees forms externally, white, of white color, with a white appearance, with a white luster. |
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ; |
Just as the morning star is white, of white color, with a white appearance, with a white luster, or just as a Benares cloth, smooth on both sides, is white, of white color, with a white appearance, with a white luster; |
evamevaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; |
in the same way, not perceiving forms internally, one sees forms externally, white, of white color, with a white appearance, with a white luster; |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. |
‘having overcome them, I know, I see,’—one becomes percipient in this way. |
Idaṁ aṭṭhamaṁ abhibhāyatanaṁ. |
This is the eighth basis of overcoming. |
Imāni kho, bhikkhave, aṭṭha abhibhāyatanāni. |
These, Bhikkhus, are the eight bases of overcoming. |
Etadaggaṁ, bhikkhave, imesaṁ aṭṭhannaṁ abhibhāyatanānaṁ yadidaṁ ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni; |
This is the foremost, Bhikkhus, among these eight bases of overcoming, that is, when not perceiving forms internally, one sees forms externally, white, of white color, with a white appearance, with a white luster; |
‘tāni abhibhuyya jānāmi passāmī’ti, evaṁsaññī hoti. |
‘having overcome them, I know, I see,’—one becomes percipient in this way. |
Evaṁsaññinopi kho, bhikkhave, santi sattā. |
There are, Bhikkhus, beings who are percipient in this way. |
Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. |
But even for beings who are percipient in this way, Bhikkhus, there is alteration, there is change. |
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, Bhikkhus, the instructed noble-one's-disciple becomes disenchanted with that. |
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. |
Being disenchanted with that, he becomes dispassionate towards what is supreme, how much more so towards what is inferior. |
Catasso imā, bhikkhave, paṭipadā. |
There are, Bhikkhus, these four modes of practice. |
Katamā catasso? |
What four? |
Dukkhā paṭipadā dandhābhiññā, |
The painful practice with slow direct knowledge, |
dukkhā paṭipadā khippābhiññā, |
the painful practice with quick direct knowledge, |
sukhā paṭipadā dandhābhiññā, |
the pleasant practice with slow direct knowledge, |
sukhā paṭipadā khippābhiññā— |
the pleasant practice with quick direct knowledge— |
imā kho, bhikkhave, catasso paṭipadā. |
these, Bhikkhus, are the four modes of practice. |
Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ paṭipadānaṁ yadidaṁ sukhā paṭipadā khippābhiññā. |
This is the foremost, Bhikkhus, among these four modes of practice, that is, the pleasant practice with quick direct knowledge. |
Evaṁpaṭipannāpi kho, bhikkhave, santi sattā. |
There are, Bhikkhus, beings who practice in this way. |
Evaṁpaṭipannānampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. |
But even for beings who practice in this way, Bhikkhus, there is alteration, there is change. |
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, Bhikkhus, the instructed noble-one's-disciple becomes disenchanted with that. |
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. |
Being disenchanted with that, he becomes dispassionate towards what is supreme, how much more so towards what is inferior. |
Catasso imā, bhikkhave, saññā. |
There are, Bhikkhus, these four perceptions. |
Katamā catasso? |
What four? |
Parittameko sañjānāti, |
One perceives the limited, |
mahaggatameko sañjānāti, |
one perceives the exalted, |
appamāṇameko sañjānāti, |
one perceives the immeasurable, |
‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti— |
‘there is nothing,’ one perceives the base of nothingness— |
imā kho, bhikkhave, catasso saññā. |
these, Bhikkhus, are the four perceptions. |
Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ saññānaṁ yadidaṁ ‘natthi kiñcī’ti ākiñcaññāyatanameko sañjānāti. |
This is the foremost, Bhikkhus, among these four perceptions, that is, when one perceives the base of nothingness as ‘there is nothing.’ |
Evaṁsaññinopi kho, bhikkhave, santi sattā. |
There are, Bhikkhus, beings who are percipient in this way. |
Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. |
But even for beings who are percipient in this way, Bhikkhus, there is alteration, there is change. |
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, Bhikkhus, the instructed noble-one's-disciple becomes disenchanted with that. |
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. |
Being disenchanted with that, he becomes dispassionate towards what is supreme, how much more so towards what is inferior. |
Etadaggaṁ, bhikkhave, bāhirakānaṁ diṭṭhigatānaṁ yadidaṁ ‘no cassaṁ, no ca me siyā, na bhavissāmi, na me bhavissatī’ti. |
This is the foremost, Bhikkhus, among the views of outsiders, that is, ‘I might not be, it might not be for me; I will not be, it will not be for me.’ |
Evaṁdiṭṭhino, bhikkhave, etaṁ pāṭikaṅkhaṁ: |
For one with such a view, Bhikkhus, this can be expected: |
‘yā cāyaṁ bhave appaṭikulyatā, sā cassa na bhavissati; |
‘That which is the non-repulsiveness in being, that will not be for him; |
yā cāyaṁ bhavanirodhe pāṭikulyatā, sā cassa na bhavissatī’ti. |
and that which is the repulsiveness in the cessation of being, that will not be for him.’ |
Evaṁdiṭṭhinopi kho, bhikkhave, santi sattā. |
There are, Bhikkhus, beings who have such a view. |
Evaṁdiṭṭhīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. |
But even for beings who have such a view, Bhikkhus, there is alteration, there is change. |
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, Bhikkhus, the instructed noble-one's-disciple becomes disenchanted with that. |
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. |
Being disenchanted with that, he becomes dispassionate towards what is supreme, how much more so towards what is inferior. |
Santi, bhikkhave, eke samaṇabrāhmaṇā paramatthavisuddhiṁ paññāpenti. |
There are, Bhikkhus, some ascetics and brahmins who declare the ultimate purity. |
Etadaggaṁ, bhikkhave, paramatthavisuddhiṁ paññapentānaṁ yadidaṁ sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. |
This is the foremost, Bhikkhus, among those who declare the ultimate purity, that is, having completely transcended the base of nothingness, one enters upon and dwells in the base of neither-perception-nor-non-perception. |
Te tadabhiññāya tassa sacchikiriyāya dhammaṁ desenti. |
They teach the Dhamma for the direct knowledge and realization of that. |
Evaṁvādinopi kho, bhikkhave, santi sattā. |
There are, Bhikkhus, beings who teach thus. |
Evaṁvādīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo. |
But even for beings who teach thus, Bhikkhus, there is alteration, there is change. |
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. |
Seeing this, Bhikkhus, the instructed noble-one's-disciple becomes disenchanted with that. |
Tasmiṁ nibbindanto agge virajjati, pageva hīnasmiṁ. |
Being disenchanted with that, he becomes dispassionate towards what is supreme, how much more so towards what is inferior. |
Santi, bhikkhave, eke samaṇabrāhmaṇā paramadiṭṭhadhammanibbānaṁ paññāpenti. |
There are, Bhikkhus, some ascetics and brahmins who declare the ultimate Nibbāna in this very life. |
Etadaggaṁ, bhikkhave, paramadiṭṭhadhammanibbānaṁ paññapentānaṁ yadidaṁ channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimokkho. |
This is the foremost, Bhikkhus, among those who declare the ultimate Nibbāna in this very life, that is, having known as they really are the origin, the passing away, the gratification, the danger, and the escape in regard to the six bases for contact, one is liberated without clinging. |
Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: |
Me who teaches thus, Bhikkhus, who asserts thus, some ascetics and brahmins falsely, emptily, untruly, baselessly accuse me, saying: |
‘samaṇo gotamo na kāmānaṁ pariññaṁ paññāpeti, na rūpānaṁ pariññaṁ paññāpeti, na vedanānaṁ pariññaṁ paññāpetī’ti. |
‘The ascetic Gotama does not declare the full understanding of sensual pleasures, does not declare the full understanding of forms, does not declare the full understanding of feelings.’ |
Kāmānañcāhaṁ, bhikkhave, pariññaṁ paññāpemi, rūpānañca pariññaṁ paññāpemi, vedanānañca pariññaṁ paññāpemi, diṭṭheva dhamme nicchāto nibbuto sītibhūto anupādā parinibbānaṁ paññāpemī”ti. |
But I, Bhikkhus, do declare the full understanding of sensual pleasures, I do declare the full understanding of forms, I do declare the full understanding of feelings, and in this very life I declare the ultimate Nibbāna without clinging, being quenched, cooled, extinguished.” |
Navamaṁ. |
Ninth. |
30 - AN10.30 Dutiyakosalasutta |
30 - AN10.30 The Second Kosalan Discourse |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tena kho pana samayena rājā pasenadi kosalo uyyodhikā nivatto hoti vijitasaṅgāmo laddhādhippāyo. |
At that time, King Pasenadi of Kosala had returned from battle, having won the war and achieved his objective. |
Atha kho rājā pasenadi kosalo yena ārāmo tena pāyāsi. |
Then King Pasenadi of Kosala set out for the park. |
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi. |
As far as the ground was passable for a chariot, he went by chariot, and then dismounting from the chariot, he entered the park on foot. |
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. |
At that time, a number of bhikkhus were walking up and down in the open air. |
Atha kho rājā pasenadi kosalo yena te bhikkhū tenupasaṅkami; upasaṅkamitvā te bhikkhū etadavoca: |
Then King Pasenadi of Kosala approached those bhikkhus; having approached, he said this to those bhikkhus: |
“kahaṁ nu kho, bhante, bhagavā etarahi viharati arahaṁ sammāsambuddho. |
“Where, venerable sirs, is the Blessed One, the Arahant, the Perfectly Enlightened One, now dwelling? |
Dassanakāmā hi mayaṁ, bhante, taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti. |
For we are desirous of seeing, venerable sirs, that Blessed One, the Arahant, the Perfectly Enlightened One.” |
“Eso, mahārāja, vihāro saṁvutadvāro. Tena appasaddo upasaṅkamitvā ataramāno ālindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi; vivarissati te bhagavā dvāran”ti. |
“That, great king, is the dwelling with the closed door. Approach it without making a sound, enter the porch without hurrying, clear your throat, and knock on the bolt; the Blessed One will open the door for you.” |
Atha kho rājā pasenadi kosalo yena so vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno ālindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ. |
Then King Pasenadi of Kosala, approaching that dwelling with the closed door without making a sound, entering the porch without hurrying, cleared his throat and knocked on the bolt. The Blessed One opened the door. |
Atha kho rājā pasenadi kosalo vihāraṁ pavisitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati pāṇīhi ca parisambāhati nāmañca sāveti: |
Then King Pasenadi of Kosala, having entered the dwelling, fell with his head at the Blessed One’s feet, and kissed the Blessed One’s feet with his mouth and stroked them with his hands, and announced his name: |
“rājāhaṁ, bhante, pasenadi kosalo; |
“I am King Pasenadi of Kosala, venerable sir; |
rājāhaṁ, bhante, pasenadi kosalo”ti. |
I am King Pasenadi of Kosala, venerable sir.” |
“Kaṁ pana tvaṁ, mahārāja, atthavasaṁ sampassamāno imasmiṁ sarīre evarūpaṁ paramanipaccakāraṁ karosi, mettūpahāraṁ upadaṁsesī”ti? |
“But what reason, great king, do you see for paying such extreme reverence to this body, for showing such an offering of affection?” |
“Kataññutaṁ kho ahaṁ, bhante, kataveditaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. |
“It is seeing the gratitude and thankfulness, venerable sir, in the Blessed One that I pay such extreme reverence, that I show such an offering of affection. |
Bhagavā hi, bhante, bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṁ kalyāṇadhammatāya kusaladhammatāya. |
For the Blessed One, venerable sir, is practicing for the welfare of many people, for the happiness of many people, has established many people in the noble principle, that is, in good Dhamma, in wholesome Dhamma. |
Yampi, bhante, bhagavā bahujanahitāya paṭipanno bahujanasukhāya bahuno janassa ariye ñāye patiṭṭhāpitā yadidaṁ kalyāṇadhammatāya kusaladhammatāya, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. |
That the Blessed One, venerable sir, is practicing for the welfare of many people, for the happiness of many people, has established many people in the noble principle, that is, in good Dhamma, in wholesome Dhamma—this, venerable sir, is the reason I see for paying such extreme reverence to the Blessed One, for showing such an offering of affection. |
Puna caparaṁ, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato. |
Furthermore, venerable sir, the Blessed One is virtuous, of mature virtue, of noble virtue, of wholesome virtue, possessed of wholesome virtue. |
Yampi, bhante, bhagavā sīlavā vuddhasīlo ariyasīlo kusalasīlo kusalasīlena samannāgato, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. |
That the Blessed One, venerable sir, is virtuous, of mature virtue, of noble virtue, of wholesome virtue, possessed of wholesome virtue—this too, venerable sir, is the reason I see for paying such extreme reverence to the Blessed One, for showing such an offering of affection. |
Puna caparaṁ, bhante, bhagavā dīgharattaṁ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati. |
Furthermore, venerable sir, the Blessed One has for a long time been a forest-dweller, frequenting remote forest and wilderness lodgings. |
Yampi, bhante, bhagavā dīgharattaṁ āraññiko, araññavanapatthāni pantāni senāsanāni paṭisevati, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. |
That the Blessed One, venerable sir, has for a long time been a forest-dweller, frequenting remote forest and wilderness lodgings—this too, venerable sir, is the reason I see for paying such extreme reverence to the Blessed One, for showing such an offering of affection. |
Puna caparaṁ, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. |
Furthermore, venerable sir, the Blessed One is content with whatever robes, almsfood, lodging, and medicinal requisites for the sick he receives. |
Yampi, bhante, bhagavā santuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. |
That the Blessed One, venerable sir, is content with whatever robes, almsfood, lodging, and medicinal requisites for the sick he receives—this too, venerable sir, is the reason I see for paying such extreme reverence to the Blessed One, for showing such an offering of affection. |
Puna caparaṁ, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. |
Furthermore, venerable sir, the Blessed One is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. |
Yampi, bhante, bhagavā āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. |
That the Blessed One, venerable sir, is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world—this too, venerable sir, is the reason I see for paying such extreme reverence to the Blessed One, for showing such an offering of affection. |
Puna caparaṁ, bhante, bhagavā yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī. |
Furthermore, venerable sir, the Blessed One obtains at will, without difficulty, without trouble, such talk as is conducive to effacement, suitable for opening up the heart, that is—talk on wanting little, talk on contentment, talk on seclusion, talk on non-association, talk on arousing energy, talk on virtue, talk on concentration, talk on wisdom, talk on liberation, talk on the knowledge and vision of liberation. |
Yampi, bhante, bhagavā yāyaṁ kathā abhisallekhikā cetovivaraṇasappāyā, seyyathidaṁ—appicchakathā …pe… vimuttiñāṇadassanakathā, evarūpāya kathāya nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. |
That the Blessed One, venerable sir, obtains at will, without difficulty, without trouble, such talk as is conducive to effacement... pe... talk on the knowledge and vision of liberation—this too, venerable sir, is the reason I see for paying such extreme reverence to the Blessed One, for showing such an offering of affection. |
Puna caparaṁ, bhante, bhagavā catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī. |
Furthermore, venerable sir, the Blessed One obtains at will, without difficulty, without trouble, the four jhānas that are of the higher mind, pleasant dwellings in this very life. |
Yampi, bhante, bhagavā catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. |
That the Blessed One, venerable sir, obtains at will, without difficulty, without trouble, the four jhānas that are of the higher mind, pleasant dwellings in this very life—this too, venerable sir, is the reason I see for paying such extreme reverence to the Blessed One, for showing such an offering of affection. |
Puna caparaṁ, bhante, bhagavā anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Furthermore, venerable sir, the Blessed One recollects his manifold past lives, that is: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: ‘There I was so-named, of such a clan, with such an appearance, so-fed, experiencing such-and-such pleasure and pain, with such a life-span; passing away from there, I was reborn elsewhere; and there too I was so-named, of such a clan, with such an appearance, so-fed, experiencing such-and-such pleasure and pain, with such a life-span; passing away from there, I have been reborn here.’ Thus with their aspects and details he recollects his manifold past lives. |
Yampi, bhante, bhagavā anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. |
That the Blessed One, venerable sir, recollects his manifold past lives, that is: one birth, two births …pe… thus with their aspects and details he recollects his manifold past lives—this too, venerable sir, is the reason I see for paying such extreme reverence to the Blessed One, for showing such an offering of affection. |
Puna caparaṁ, 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 ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti, iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati …pe… yathākammūpage satte pajānāti. |
Furthermore, venerable sir, with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings fare according to their kamma: ‘These good beings, who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong view, and undertook kamma conforming to wrong view, with the breakup of the body, after death, have been reborn in a state of deprivation, in a bad destination, in the lower world, in hell. But these good beings, who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, held right view, and undertook kamma conforming to right view, with the breakup of the body, after death, have been reborn in a good destination, in a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings …pe… he understands how beings fare according to their kamma. |
Yampi, bhante, bhagavā dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. |
That the Blessed One, venerable sir, with the divine eye, which is purified and surpasses the human …pe… he understands how beings fare according to their kamma—this too, venerable sir, is the reason I see for paying such extreme reverence to the Blessed One, for showing such an offering of affection. |
Puna caparaṁ, bhante, bhagavā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
Furthermore, venerable sir, with the destruction of the taints, the Blessed One has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it. |
Yampi, bhante, bhagavā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ …pe… sacchikatvā upasampajja viharati, idampi kho ahaṁ, bhante, atthavasaṁ sampassamāno bhagavati evarūpaṁ paramanipaccakāraṁ karomi, mettūpahāraṁ upadaṁsemi. |
That the Blessed One, venerable sir, with the destruction of the taints, the taintless liberation of mind… pe… having realized it for himself… dwells in it—this too, venerable sir, is the reason I see for paying such extreme reverence to the Blessed One, for showing such an offering of affection. |
Handa ca dāni mayaṁ, bhante, gacchāma. |
And now, venerable sir, we must go. |
Bahukiccā mayaṁ bahukaraṇīyā”ti. |
We are very busy, we have much to do.” |
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. |
“Now is the time, great king, for you to do as you see fit.” |
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmīti. |
Then King Pasenadi of Kosala, rising from his seat, having paid homage to the Blessed One and circling him to the right, departed. |
Dasamaṁ. |
Tenth. |
Mahāvaggo tatiyo. |
The Great Chapter, the Third. |
Tassuddānaṁ |
The summary of its contents: |
Sīhādhivutti kāyena, |
The Lion, Assertions, Body, |
cundena kasiṇena ca; |
Cunda, and Kasina; |
Kāḷī ca dve mahāpañhā, |
Kāḷī and the two Great Questions, |
kosalehi pare duveti. |
with two more on the Kosalans. |
46 - AN10.46 Sakkasutta |
46 - AN10.46 Discourse to the Sakyans |
Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. |
On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. |
Atha kho sambahulā sakkā upāsakā tadahuposathe yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho sakke upāsake bhagavā etadavoca: |
Then a number of Sakyan lay followers, on that Uposatha day, approached the Blessed One; having approached and paid homage to the Blessed One, they sat down to one side. As the Sakyan lay followers were sitting to one side, the Blessed One said this to them: |
“api nu tumhe, sakkā, aṭṭhaṅgasamannāgataṁ uposathaṁ upavasathā”ti? |
“Well, Sakyans, do you observe the Uposatha endowed with the eight factors?” |
“Appekadā mayaṁ, bhante, aṭṭhaṅgasamannāgataṁ uposathaṁ upavasāma, appekadā na upavasāmā”ti. |
“Sometimes, venerable sir, we observe the Uposatha endowed with the eight factors, and sometimes we do not.” |
“Tesaṁ vo, sakkā, alābhā tesaṁ dulladdhaṁ, ye tumhe evaṁ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasatha, appekadā na upavasatha. |
“It is a loss for you, Sakyans, it is ill-gotten for you, that in a life so fraught with sorrow, so fraught with death, you sometimes observe the Uposatha endowed with the eight factors, and sometimes you do not. |
Taṁ kiṁ maññatha, sakkā, |
What do you think, Sakyans? |
idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṁ divasaṁ aḍḍhakahāpaṇaṁ nibbiseyya. |
Suppose a man, by some kind of work which does not involve unwholesome deeds, were to earn half a kahāpaṇa a day. |
Dakkho puriso uṭṭhānasampannoti alaṁvacanāyā”ti? |
Would he be fit to be called a skillful man, endowed with energy?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Taṁ kiṁ maññatha, sakkā, |
“What do you think, Sakyans? |
idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṁ divasaṁ kahāpaṇaṁ nibbiseyya. |
Suppose a man, by some kind of work which does not involve unwholesome deeds, were to earn a kahāpaṇa a day. |
Dakkho puriso uṭṭhānasampannoti alaṁvacanāyā”ti? |
Would he be fit to be called a skillful man, endowed with energy?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Taṁ kiṁ maññatha, sakkā, |
“What do you think, Sakyans? |
idha puriso yena kenaci kammaṭṭhānena anāpajja akusalaṁ divasaṁ dve kahāpaṇe nibbiseyya … |
Suppose a man, by some kind of work which does not involve unwholesome deeds, were to earn two kahāpaṇas a day … |
tayo kahāpaṇe nibbiseyya … |
were to earn three kahāpaṇas … |
cattāro kahāpaṇe nibbiseyya … |
were to earn four kahāpaṇas … |
pañca kahāpaṇe nibbiseyya … |
were to earn five kahāpaṇas … |
cha kahāpaṇe nibbiseyya … |
were to earn six kahāpaṇas … |
satta kahāpaṇe nibbiseyya … |
were to earn seven kahāpaṇas … |
aṭṭha kahāpaṇe nibbiseyya … |
were to earn eight kahāpaṇas … |
nava kahāpaṇe nibbiseyya … |
were to earn nine kahāpaṇas … |
dasa kahāpaṇe nibbiseyya … |
were to earn ten kahāpaṇas … |
vīsa kahāpaṇe nibbiseyya … |
were to earn twenty kahāpaṇas … |
tiṁsa kahāpaṇe nibbiseyya … |
were to earn thirty kahāpaṇas … |
cattārīsaṁ kahāpaṇe nibbiseyya … |
were to earn forty kahāpaṇas … |
paññāsaṁ kahāpaṇe nibbiseyya … |
were to earn fifty kahāpaṇas … |
kahāpaṇasataṁ nibbiseyya. |
were to earn a hundred kahāpaṇas. |
Dakkho puriso uṭṭhānasampannoti alaṁvacanāyā”ti? |
Would he be fit to be called a skillful man, endowed with energy?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Taṁ kiṁ maññatha, sakkā, |
“What do you think, Sakyans? |
api nu so puriso divase divase kahāpaṇasataṁ kahāpaṇasahassaṁ nibbisamāno laddhaṁ laddhaṁ nikkhipanto vassasatāyuko vassasatajīvī mahantaṁ bhogakkhandhaṁ adhigaccheyyā”ti? |
Could that man, by earning a hundred or a thousand kahāpaṇas day after day and putting aside what he has gained, living for a hundred years, with a lifespan of a hundred years, acquire a great mass of wealth?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Taṁ kiṁ maññatha, sakkā, |
“What do you think, Sakyans? |
api nu so puriso bhogahetu bhoganidānaṁ bhogādhikaraṇaṁ ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhappaṭisaṁvedī vihareyyā”ti? |
For the sake of that wealth, on account of that wealth, because of that wealth, could that man dwell experiencing exclusively pleasant feeling for a single night, or a single day, or for half a night, or for half a day?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Kāmā hi, bhante, aniccā tucchā musā mosadhammā”ti. |
“Because, venerable sir, sensual pleasures are impermanent, hollow, false, and of a deceptive nature.” |
“Idha pana vo, sakkā, mama sāvako dasa vassāni appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya. |
“But here, Sakyans, a disciple of mine, for ten years dwelling diligent, ardent, and resolute, practicing as I have instructed, could dwell experiencing exclusively pleasant feeling for a hundred years, a hundred centuries, a hundred millennia. |
So ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. |
And he would be a once-returner or a non-returner, or at least a stream-enterer. |
Tiṭṭhantu, sakkā, dasa vassāni. |
Let alone, Sakyans, ten years. |
Idha mama sāvako nava vassāni … |
Here, a disciple of mine for nine years … |
aṭṭha vassāni … |
eight years … |
satta vassāni … |
seven years … |
cha vassāni … |
six years … |
pañca vassāni … |
five years … |
cattāri vassāni … |
four years … |
tīṇi vassāni … |
three years … |
dve vassāni … |
two years … |
ekaṁ vassaṁ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. |
for one year, dwelling diligent, ardent, and resolute, practicing as I have instructed, could dwell experiencing exclusively pleasant feeling for a hundred years, a hundred centuries, a hundred millennia, and he would be a once-returner or a non-returner, or at least a stream-enterer. |
Tiṭṭhatu, sakkā, ekaṁ vassaṁ. |
Let alone, Sakyans, one year. |
Idha mama sāvako dasa māse appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. |
Here, a disciple of mine for ten months, dwelling diligent, ardent, and resolute, practicing as I have instructed, could dwell experiencing exclusively pleasant feeling for a hundred years, a hundred centuries, a hundred millennia, and he would be a once-returner or a non-returner, or at least a stream-enterer. |
Tiṭṭhantu, sakkā, dasa māsā. |
Let alone, Sakyans, ten months. |
Idha mama sāvako nava māse … |
Here, a disciple of mine for nine months … |
aṭṭha māse … |
eight months … |
satta māse … |
seven months … |
cha māse … |
six months … |
pañca māse … |
five months … |
cattāro māse … |
four months … |
tayo māse … |
three months … |
dve māse … |
two months … |
ekaṁ māsaṁ … |
one month … |
aḍḍhamāsaṁ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. |
half a month, dwelling diligent, ardent, and resolute, practicing as I have instructed, could dwell experiencing exclusively pleasant feeling for a hundred years, a hundred centuries, a hundred millennia, and he would be a once-returner or a non-returner, or at least a stream-enterer. |
Tiṭṭhatu, sakkā, aḍḍhamāso. |
Let alone, Sakyans, half a month. |
Idha mama sāvako dasa rattindive appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. |
Here, a disciple of mine for ten days and nights, dwelling diligent, ardent, and resolute, practicing as I have instructed, could dwell experiencing exclusively pleasant feeling for a hundred years, a hundred centuries, a hundred millennia, and he would be a once-returner or a non-returner, or at least a stream-enterer. |
Tiṭṭhantu, sakkā, dasa rattindivā. |
Let alone, Sakyans, ten days and nights. |
Idha mama sāvako nava rattindive … |
Here, a disciple of mine for nine days and nights … |
aṭṭha rattindive … |
eight days and nights … |
satta rattindive … |
seven days and nights … |
cha rattindive … |
six days and nights … |
pañca rattindive … |
five days and nights … |
cattāro rattindive … |
four days and nights … |
tayo rattindive … |
three days and nights … |
dve rattindive … |
two days and nights … |
ekaṁ rattindivaṁ appamatto ātāpī pahitatto viharanto yathā mayānusiṭṭhaṁ tathā paṭipajjamāno satampi vassāni satampi vassasatāni satampi vassasahassāni ekantasukhappaṭisaṁvedī vihareyya, so ca khvassa sakadāgāmī vā anāgāmī vā apaṇṇakaṁ vā sotāpanno. |
for one day and night, dwelling diligent, ardent, and resolute, practicing as I have instructed, could dwell experiencing exclusively pleasant feeling for a hundred years, a hundred centuries, a hundred millennia, and he would be a once-returner or a non-returner, or at least a stream-enterer. |
Tesaṁ vo, sakkā, alābhā tesaṁ dulladdhaṁ, ye tumhe evaṁ sokasabhaye jīvite maraṇasabhaye jīvite appekadā aṭṭhaṅgasamannāgataṁ uposathaṁ upavasatha, appekadā na upavasathā”ti. |
It is a loss for you, Sakyans, it is ill-gotten for you, that in a life so fraught with sorrow, so fraught with death, you sometimes observe the Uposatha endowed with the eight factors, and sometimes you do not.” |
“Ete mayaṁ, bhante, ajjatagge aṭṭhaṅgasamannāgataṁ uposathaṁ upavasissāmā”ti. |
“From this day forward, venerable sir, we will observe the Uposatha endowed with the eight factors.” |
Chaṭṭhaṁ. |
Sixth. |
50 - AN10.50 Bhaṇḍanasutta |
50 - AN10.50 Discourse on Quarrels |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tena kho pana samayena sambahulā bhikkhū pacchābhattaṁ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṁ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti. |
At that time, a number of bhikkhus, after the meal, on returning from their alms-round, had gathered together and were seated in the assembly hall, and were living engaged in quarrels, brawls, and disputes, piercing each other with verbal daggers. |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then the Blessed One, in the evening, having risen from his seclusion, approached the assembly hall; having approached, he sat down on the prepared seat. |
Nisajja kho bhagavā bhikkhū āmantesi: |
Having sat down, the Blessed One addressed the bhikkhus: |
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā sannipatitā, kā ca pana vo antarākathā vippakatā”ti? |
“For what talk are you now gathered together and seated here, bhikkhus, and what was the talk that was interrupted between you?” |
“Idha mayaṁ, bhante, pacchābhattaṁ piṇḍapātapaṭikkantā upaṭṭhānasālāyaṁ sannisinnā sannipatitā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharāmā”ti. |
“Here, venerable sir, after the meal, on returning from our alms-round, we gathered together and were seated in the assembly hall, and were living engaged in quarrels, brawls, and disputes, piercing each other with verbal daggers.” |
“Na kho panetaṁ, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhāya agārasmā anagāriyaṁ pabbajitānaṁ, yaṁ tumhe bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā vihareyyātha. |
“This is not fitting for you, bhikkhus, sons of good family who have gone forth from the home life into homelessness out of faith, that you should live engaged in quarrels, brawls, and disputes, piercing each other with verbal daggers. |
Dasayime, bhikkhave, dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattanti. |
Bhikkhus, there are these ten things that are to be remembered, that create affection and respect, and conduce to cohesion, to non-dispute, to concord, and to unity. |
Katame dasa? |
What ten? |
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
Here, bhikkhus, a bhikkhu is virtuous; he dwells restrained by the Pātimokkha restraint, accomplished in conduct and resort, seeing danger in the slightest faults, and trains himself by undertaking the training rules. |
Yampi, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu, |
That a bhikkhu is virtuous …pe… and trains himself by undertaking the training rules, |
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. |
this too is a thing to be remembered, that creates affection and respect, and conduces to cohesion, to non-dispute, to concord, and to unity. |
Puna caparaṁ, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. |
Furthermore, bhikkhus, a bhikkhu is very learned, a bearer of the teachings, a treasurer of the teachings; those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the completely full and pure holy life—such teachings are very learned by him, retained, familiarized by speech, examined by the mind, and well penetrated by view. |
Yampi, bhikkhave, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā, |
That a bhikkhu is very learned …pe… and well penetrated by view, |
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. |
this too is a thing to be remembered, that creates affection and respect, and conduces to cohesion, to non-dispute, to concord, and to unity. |
Puna caparaṁ, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. |
Furthermore, bhikkhus, a bhikkhu has good friends, good companions, good comrades. |
Yampi, bhikkhave, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, |
That a bhikkhu has good friends, good companions, good comrades, |
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. |
this too is a thing to be remembered, that creates affection and respect, and conduces to cohesion, to non-dispute, to concord, and to unity. |
Puna caparaṁ, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ. |
Furthermore, bhikkhus, a bhikkhu is easy to speak to, endowed with qualities that make him easy to speak to, patient, and receptive to instruction. |
Yampi, bhikkhave, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ, |
That a bhikkhu is easy to speak to, endowed with qualities that make him easy to speak to, patient, and receptive to instruction, |
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. |
this too is a thing to be remembered, that creates affection and respect, and conduces to cohesion, to non-dispute, to concord, and to unity. |
Puna caparaṁ, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni—tattha dakkho hoti analaso, tatrūpāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ. |
Furthermore, bhikkhus, whatever various tasks there are for his spiritual companions—in these he is skillful and not lazy, endowed with a discerning method for them, able to do them, able to arrange them. |
Yampi, bhikkhave, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni—tattha dakkho hoti analaso tatrūpāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ, |
That a bhikkhu, whatever various tasks there are for his spiritual companions—in these is skillful and not lazy, endowed with a discerning method for them, able to do them, able to arrange them, |
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. |
this too is a thing to be remembered, that creates affection and respect, and conduces to cohesion, to non-dispute, to concord, and to unity. |
Puna caparaṁ, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. |
Furthermore, bhikkhus, a bhikkhu is a lover of the Dhamma, with pleasant speech, having great joy in the higher Dhamma and the higher discipline. |
Yampi, bhikkhave, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo, |
That a bhikkhu is a lover of the Dhamma, with pleasant speech, having great joy in the higher Dhamma and the higher discipline, |
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. |
this too is a thing to be remembered, that creates affection and respect, and conduces to cohesion, to non-dispute, to concord, and to unity. |
Puna caparaṁ, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
Furthermore, bhikkhus, a bhikkhu dwells with energy aroused for the abandoning of unwholesome qualities and the acquisition of wholesome qualities, steadfast, firm in his striving, not shirking the responsibility in wholesome qualities. |
Yampi, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, |
That a bhikkhu dwells with energy aroused for the abandoning of unwholesome qualities and the acquisition of wholesome qualities, steadfast, firm in his striving, not shirking the responsibility in wholesome qualities, |
ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. |
this too is a thing to be remembered, that creates affection and respect, and conduces to cohesion, to non-dispute, to concord, and to unity. |
Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena. |
Furthermore, bhikkhus, a bhikkhu is content with whatever robes, almsfood, lodging, and medicinal requisites for the sick he receives. |
Yampi, bhikkhave, bhikkhu santuṭṭho hoti itarītaracīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārena, |
That a bhikkhu is content with whatever robes, almsfood, lodging, and medicinal requisites for the sick he receives, |
ayampi dhammo sāraṇīyo …pe… saṁvattati. |
this too is a thing to be remembered …pe… and conduces to unity. |
Puna caparaṁ, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. |
Furthermore, bhikkhus, a bhikkhu is mindful, endowed with supreme mindfulness and alertness, who remembers and recollects what was done and said long ago. |
Yampi, bhikkhave, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā, |
That a bhikkhu is mindful, endowed with supreme mindfulness and alertness, who remembers and recollects what was done and said long ago, |
ayampi dhammo sāraṇīyo …pe… saṁvattati. |
this too is a thing to be remembered …pe… and conduces to unity. |
Puna caparaṁ, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. |
Furthermore, bhikkhus, a bhikkhu is wise, endowed with wisdom that discerns arising and passing away, which is noble, penetrative, and leads to the complete destruction of suffering. |
Yampi, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā, |
That a bhikkhu is wise, endowed with wisdom that discerns arising and passing away, which is noble, penetrative, and leads to the complete destruction of suffering, |
ayampi dhammo sāraṇīyo …pe… saṁvattati. |
this too is a thing to be remembered …pe… and conduces to unity. |
Ime kho, bhikkhave, dasa dhammā sāraṇīyā piyakaraṇā garukaraṇā saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattantī”ti. |
These, bhikkhus, are the ten things that are to be remembered, that create affection and respect, and conduce to cohesion, to non-dispute, to concord, and to unity.” |
Dasamaṁ. |
Tenth. |
Akkosavaggo pañcamo. |
The Reviling Chapter, the Fifth. |
Tassuddānaṁ |
The summary of its contents: |
Vivādā dve ca mūlāni, |
Disputes and two on roots, |
kusinārapavesane; |
Kusinārā, entering; |
Sakko mahāli abhiṇhaṁ, |
Sakyan, Mahāli, frequently, |
sarīraṭṭhā ca bhaṇḍanāti. |
based on body, and quarrels. |
Paṭhamo paṇṇāsako samatto. |
The First Fifty is complete. |
53 - AN10.53 Ṭhitisutta |
53 - AN10.53 Stagnation |
“Ṭhitimpāhaṁ, bhikkhave, na vaṇṇayāmi kusalesu dhammesu, pageva parihāniṁ. |
“Bhikkhus, I do not praise stagnation in wholesome qualities, still less decline. |
Vuḍḍhiñca kho ahaṁ, bhikkhave, vaṇṇayāmi kusalesu dhammesu, no ṭhitiṁ no hāniṁ. |
I praise growth in wholesome qualities, not stagnation or decline. |
Kathañca, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi? |
And how, bhikkhus, is there decline in wholesome qualities, not stagnation or growth? |
Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no vaḍḍhanti. |
Here, bhikkhus, a bhikkhu has a certain amount of faith, virtue, learning, generosity, wisdom, and acuity, but those qualities of his neither remain nor increase. |
Hānimetaṁ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṁ no vuḍḍhiṁ. |
This, bhikkhus, I say is decline in wholesome qualities, not stagnation or growth. |
Evaṁ kho, bhikkhave, hāni hoti kusalesu dhammesu, no ṭhiti no vuḍḍhi. |
It is in this way, bhikkhus, that there is decline in wholesome qualities, not stagnation or growth. |
Kathañca, bhikkhave ṭhiti hoti kusalesu dhammesu, no hāni no vuḍḍhi? |
And how, bhikkhus, is there stagnation in wholesome qualities, not decline or growth? |
Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva hāyanti no vaḍḍhanti. |
Here, bhikkhus, a bhikkhu has a certain amount of faith, virtue, learning, generosity, wisdom, and acuity, and those qualities of his neither decline nor increase. |
Ṭhitimetaṁ, bhikkhave, vadāmi kusalesu dhammesu, no hāniṁ no vuḍḍhiṁ. |
This, bhikkhus, I say is stagnation in wholesome qualities, not decline or growth. |
Evaṁ kho, bhikkhave, ṭhiti hoti kusalesu dhammesu, no vuḍḍhi no hāni. |
It is in this way, bhikkhus, that there is stagnation in wholesome qualities, not growth or decline. |
Kathañca, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni? |
And how, bhikkhus, is there growth in wholesome qualities, not stagnation or decline? |
Idha, bhikkhave, bhikkhu yattako hoti saddhāya sīlena sutena cāgena paññāya paṭibhānena, tassa te dhammā neva tiṭṭhanti no hāyanti. |
Here, bhikkhus, a bhikkhu has a certain amount of faith, virtue, learning, generosity, wisdom, and acuity, and those qualities of his neither stagnate nor decline. |
Vuḍḍhimetaṁ, bhikkhave, vadāmi kusalesu dhammesu, no ṭhitiṁ no hāniṁ. |
This, bhikkhus, I say is growth in wholesome qualities, not stagnation or decline. |
Evaṁ kho, bhikkhave, vuḍḍhi hoti kusalesu dhammesu, no ṭhiti no hāni. |
It is in this way, bhikkhus, that there is growth in wholesome qualities, not stagnation or decline. |
No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— |
If, bhikkhus, a bhikkhu is not skilled in comprehending the minds of others, then he should train himself: ‘I will be skilled in comprehending my own mind.’— |
evañhi vo, bhikkhave, sikkhitabbaṁ. |
this is how you should train yourselves, bhikkhus. |
Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? |
And how, bhikkhus, is a bhikkhu skilled in comprehending his own mind? |
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. |
Suppose, bhikkhus, a woman or a man, young, youthful, and fond of ornaments, were to examine the reflection of their own face in a clean, bright mirror or in a clear bowl of water. If they see any dust or blemish there, they strive to remove that dust or blemish. |
No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo: |
If they do not see any dust or blemish there, they are pleased and their wish is fulfilled: |
‘lābhā vata me, parisuddhaṁ vata me’ti. |
‘It is a gain for me, indeed! I am pure, indeed!’ |
Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu: |
In the same way, bhikkhus, a bhikkhu’s reviewing is very helpful for wholesome qualities: |
‘abhijjhālu nu kho bahulaṁ viharāmi, anabhijjhālu nu kho bahulaṁ viharāmi, byāpannacitto nu kho bahulaṁ viharāmi, abyāpannacitto nu kho bahulaṁ viharāmi, thinamiddhapariyuṭṭhito nu kho bahulaṁ viharāmi, vigatathinamiddho nu kho bahulaṁ viharāmi, uddhato nu kho bahulaṁ viharāmi, anuddhato nu kho bahulaṁ viharāmi, vicikiccho nu kho bahulaṁ viharāmi, tiṇṇavicikiccho nu kho bahulaṁ viharāmi, kodhano nu kho bahulaṁ viharāmi, akkodhano nu kho bahulaṁ viharāmi, saṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, asaṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, sāraddhakāyo nu kho bahulaṁ viharāmi, asāraddhakāyo nu kho bahulaṁ viharāmi, kusīto nu kho bahulaṁ viharāmi, āraddhavīriyo nu kho bahulaṁ viharāmi, samāhito nu kho bahulaṁ viharāmi, asamāhito nu kho bahulaṁ viharāmī’ti. |
‘Do I often dwell with a mind of covetousness, or do I often dwell with a mind free from covetousness? Do I often dwell with a mind of ill will, or do I often dwell with a mind free from ill will? Do I often dwell overcome by sloth and torpor, or do I often dwell free from sloth and torpor? Do I often dwell with a restless mind, or do I often dwell with a mind that is not restless? Do I often dwell in doubt, or do I often dwell having crossed over doubt? Do I often dwell with anger, or do I often dwell without anger? Do I often dwell with a defiled mind, or do I often dwell with an undefiled mind? Do I often dwell with a rigid body, or do I often dwell with a supple body? Am I often lazy, or have I often aroused energy? Am I often unconcentrated, or am I often concentrated?’ |
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: |
If, bhikkhus, a bhikkhu on reviewing knows thus: |
‘abhijjhālu bahulaṁ viharāmi, byāpannacitto bahulaṁ viharāmi, thinamiddhapariyuṭṭhito bahulaṁ viharāmi, uddhato bahulaṁ viharāmi, vicikiccho bahulaṁ viharāmi, kodhano bahulaṁ viharāmi, saṅkiliṭṭhacitto bahulaṁ viharāmi, sāraddhakāyo bahulaṁ viharāmi, kusīto bahulaṁ viharāmi, asamāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. |
‘I often dwell with covetousness, with ill will, overcome by sloth and torpor, with restlessness, with doubt, with anger, with a defiled mind, with a rigid body, lazy, and unconcentrated,’ then, bhikkhus, that bhikkhu should apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension for the abandoning of those same evil unwholesome qualities. |
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. |
Just as, bhikkhus, a person whose clothes or head were on fire. |
Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; |
would apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish the fire on his clothes or head; |
evamevaṁ kho, bhikkhave, tena bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. |
in the same way, bhikkhus, that bhikkhu should apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension for the abandoning of those same evil unwholesome qualities. |
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, bhikkhus, a bhikkhu on reviewing knows thus: |
‘anabhijjhālu bahulaṁ viharāmi, abyāpannacitto bahulaṁ viharāmi, vigatathinamiddho bahulaṁ viharāmi, anuddhato bahulaṁ viharāmi, tiṇṇavicikiccho bahulaṁ viharāmi, akkodhano bahulaṁ viharāmi, asaṅkiliṭṭhacitto bahulaṁ viharāmi, asāraddhakāyo bahulaṁ viharāmi, āraddhavīriyo bahulaṁ viharāmi, samāhito bahulaṁ viharāmī’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti. |
‘I often dwell without covetousness, without ill will, free from sloth and torpor, without restlessness, having crossed over doubt, without anger, with an undefiled mind, with a supple body, with aroused energy, and concentrated,’ then, bhikkhus, that bhikkhu, having established himself in those same wholesome qualities, should apply himself to the destruction of the taints.” |
Tatiyaṁ. |
Third. |
54 - AN10.54 Samathasutta |
54 - AN10.54 Serenity |
“No ce, bhikkhave, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— |
“Bhikkhus, if a bhikkhu is not skilled in comprehending the minds of others, then he should train himself: ‘I will be skilled in comprehending my own mind.’— |
evañhi vo, bhikkhave, sikkhitabbaṁ. |
this is how you should train yourselves, bhikkhus. |
Kathañca, bhikkhave, bhikkhu sacittapariyāyakusalo hoti? |
And how, bhikkhus, is a bhikkhu skilled in comprehending his own mind? |
Seyyathāpi, bhikkhave, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. |
Suppose, bhikkhus, a woman or a man, young, youthful, and fond of ornaments, were to examine the reflection of their own face in a clean, bright mirror or in a clear bowl of water. If they see any dust or blemish there, they strive to remove that dust or blemish. |
No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo: |
If they do not see any dust or blemish there, they are pleased and their wish is fulfilled: |
‘lābhā vata me, parisuddhaṁ vata me’ti. |
‘It is a gain for me, indeed! I am pure, indeed!’ |
Evamevaṁ kho, bhikkhave, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu: |
In the same way, bhikkhus, a bhikkhu’s reviewing is very helpful for wholesome qualities: |
‘lābhī nu khomhi ajjhattaṁ cetosamathassa, na nu khomhi lābhī ajjhattaṁ cetosamathassa, lābhī nu khomhi adhipaññādhammavipassanāya, na nu khomhi lābhī adhipaññādhammavipassanāyā’ti. |
‘Am I a obtainer of internal serenity of mind, or am I not an obtainer of internal serenity of mind? Am I an obtainer of higher wisdom and insight into phenomena, or am I not an obtainer of higher wisdom and insight into phenomena?’ |
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: |
If, bhikkhus, a bhikkhu on reviewing knows thus: |
‘lābhīmhi ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā ajjhattaṁ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo. |
‘I am an obtainer of internal serenity of mind, but not of higher wisdom and insight into phenomena,’ then, bhikkhus, that bhikkhu, having established himself in internal serenity of mind, should apply himself to higher wisdom and insight into phenomena. |
So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya. |
At a later time he becomes an obtainer of both internal serenity of mind and of higher wisdom and insight into phenomena. |
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, bhikkhus, a bhikkhu on reviewing knows thus: |
‘lābhīmhi adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassā’ti, tena, bhikkhave, bhikkhunā adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṁ cetosamathe yogo karaṇīyo. |
‘I am an obtainer of higher wisdom and insight into phenomena, but not of internal serenity of mind,’ then, bhikkhus, that bhikkhu, having established himself in higher wisdom and insight into phenomena, should apply himself to internal serenity of mind. |
So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṁ cetosamathassa. |
At a later time he becomes an obtainer of both higher wisdom and insight into phenomena and of internal serenity of mind. |
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, bhikkhus, a bhikkhu on reviewing knows thus: |
‘na lābhī ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. |
‘I am not an obtainer of internal serenity of mind, nor of higher wisdom and insight into phenomena,’ then, bhikkhus, that bhikkhu should apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension for the attainment of those same wholesome qualities. |
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā. |
Just as, bhikkhus, a person whose clothes or head were on fire. |
Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. |
would apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish the fire on his clothes or head. |
Evamevaṁ kho, bhikkhave, tena bhikkhunā tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. |
In the same way, bhikkhus, that bhikkhu should apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension for the attainment of those same wholesome qualities. |
So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya. |
At a later time he becomes an obtainer of both internal serenity of mind and of higher wisdom and insight into phenomena. |
Sace pana, bhikkhave, bhikkhu paccavekkhamāno evaṁ jānāti: |
But if, bhikkhus, a bhikkhu on reviewing knows thus: |
‘lābhīmhi ajjhattaṁ cetosamathassa, lābhī adhipaññādhammavipassanāyā’ti, tena, bhikkhave, bhikkhunā tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo. |
‘I am an obtainer of internal serenity of mind and of higher wisdom and insight into phenomena,’ then, bhikkhus, that bhikkhu, having established himself in those same wholesome qualities, should apply himself to the destruction of the taints. |
Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi— |
“Bhikkhus, I say that robes are of two kinds— |
sevitabbampi asevitabbampi. |
to be cultivated and not to be cultivated. |
Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi— |
I say that almsfood is of two kinds— |
sevitabbampi asevitabbampi. |
to be cultivated and not to be cultivated. |
Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi— |
I say that lodging is of two kinds— |
sevitabbampi asevitabbampi. |
to be cultivated and not to be cultivated. |
Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi— |
I say that villages and towns are of two kinds— |
sevitabbampi asevitabbampi. |
to be cultivated and not to be cultivated. |
Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi— |
I say that countries and regions are of two kinds— |
sevitabbampi asevitabbampi. |
to be cultivated and not to be cultivated. |
Puggalampāhaṁ, bhikkhave, duvidhena vadāmi— |
I say that persons are of two kinds— |
sevitabbampi asevitabbampi. |
to be cultivated and not to be cultivated. |
‘Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi— |
‘Bhikkhus, I say that robes are of two kinds— |
sevitabbampi asevitabbampī’ti, |
to be cultivated and not to be cultivated,’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
so it was said. And with reference to what was this said? |
Tattha yaṁ jaññā cīvaraṁ: |
Therein, should one know of a robe: |
‘idaṁ kho me cīvaraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ cīvaraṁ na sevitabbaṁ. |
‘When I use this robe, unwholesome qualities increase and wholesome qualities decline,’ such a robe is not to be used. |
Tattha yaṁ jaññā cīvaraṁ: |
Therein, should one know of a robe: |
‘idaṁ kho me cīvaraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ cīvaraṁ sevitabbaṁ. |
‘When I use this robe, unwholesome qualities decline and wholesome qualities increase,’ such a robe is to be used. |
‘Cīvarampāhaṁ, bhikkhave, duvidhena vadāmi— |
‘Bhikkhus, I say that robes are of two kinds— |
sevitabbampi asevitabbampī’ti, |
to be cultivated and not to be cultivated,’ |
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
what was said is said with reference to this. |
‘Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi— |
‘I say that almsfood is of two kinds— |
sevitabbampi asevitabbampī’ti, |
to be cultivated and not to be cultivated,’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
so it was said. And with reference to what was this said? |
Tattha yaṁ jaññā piṇḍapātaṁ: |
Therein, should one know of an almsfood: |
‘imaṁ kho me piṇḍapātaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo piṇḍapāto na sevitabbo. |
‘When I use this almsfood, unwholesome qualities increase and wholesome qualities decline,’ such an almsfood is not to be used. |
Tattha yaṁ jaññā piṇḍapātaṁ: |
Therein, should one know of an almsfood: |
‘imaṁ kho me piṇḍapātaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo piṇḍapāto sevitabbo. |
‘When I use this almsfood, unwholesome qualities decline and wholesome qualities increase,’ such an almsfood is to be used. |
‘Piṇḍapātampāhaṁ, bhikkhave, duvidhena vadāmi— |
‘I say that almsfood is of two kinds— |
sevitabbampi asevitabbampī’ti, |
to be cultivated and not to be cultivated,’ |
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
what was said is said with reference to this. |
‘Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi— |
‘I say that lodging is of two kinds— |
sevitabbampi asevitabbampī’ti, |
to be cultivated and not to be cultivated,’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
so it was said. And with reference to what was this said? |
Tattha yaṁ jaññā senāsanaṁ: |
Therein, should one know of a lodging: |
‘idaṁ kho me senāsanaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ senāsanaṁ na sevitabbaṁ. |
‘When I use this lodging, unwholesome qualities increase and wholesome qualities decline,’ such a lodging is not to be used. |
Tattha yaṁ jaññā senāsanaṁ: |
Therein, should one know of a lodging: |
‘idaṁ kho me senāsanaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ senāsanaṁ sevitabbaṁ. |
‘When I use this lodging, unwholesome qualities decline and wholesome qualities increase,’ such a lodging is to be used. |
‘Senāsanampāhaṁ, bhikkhave, duvidhena vadāmi— |
‘I say that lodging is of two kinds— |
sevitabbampi asevitabbampī’ti, |
to be cultivated and not to be cultivated,’ |
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
what was said is said with reference to this. |
‘Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi— |
‘I say that villages and towns are of two kinds— |
sevitabbampi asevitabbampī’ti, |
to be cultivated and not to be cultivated,’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
so it was said. And with reference to what was this said? |
Tattha yaṁ jaññā gāmanigamaṁ: |
Therein, should one know of a village or town: |
‘imaṁ kho me gāmanigamaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo gāmanigamo na sevitabbo. |
‘When I frequent this village or town, unwholesome qualities increase and wholesome qualities decline,’ such a village or town is not to be frequented. |
Tattha yaṁ jaññā gāmanigamaṁ: |
Therein, should one know of a village or town: |
‘imaṁ kho me gāmanigamaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo gāmanigamo sevitabbo. |
‘When I frequent this village or town, unwholesome qualities decline and wholesome qualities increase,’ such a village or town is to be frequented. |
‘Gāmanigamampāhaṁ, bhikkhave, duvidhena vadāmi— |
‘I say that villages and towns are of two kinds— |
sevitabbampi asevitabbampī’ti, |
to be cultivated and not to be cultivated,’ |
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
what was said is said with reference to this. |
‘Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi— |
‘I say that countries and regions are of two kinds— |
sevitabbampi asevitabbampī’ti, |
to be cultivated and not to be cultivated,’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
so it was said. And with reference to what was this said? |
Tattha yaṁ jaññā janapadapadesaṁ: |
Therein, should one know of a country or region: |
‘imaṁ kho me janapadapadesaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo janapadapadeso na sevitabbo. |
‘When I frequent this country or region, unwholesome qualities increase and wholesome qualities decline,’ such a country or region is not to be frequented. |
Tattha yaṁ jaññā janapadapadesaṁ: |
Therein, should one know of a country or region: |
‘imaṁ kho me janapadapadesaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo janapadapadeso sevitabbo. |
‘When I frequent this country or region, unwholesome qualities decline and wholesome qualities increase,’ such a country or region is to be frequented. |
‘Janapadapadesampāhaṁ, bhikkhave, duvidhena vadāmi— |
‘I say that countries and regions are of two kinds— |
sevitabbampi asevitabbampī’ti, |
to be cultivated and not to be cultivated,’ |
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
what was said is said with reference to this. |
‘Puggalampāhaṁ, bhikkhave, duvidhena vadāmi— |
‘I say that persons are of two kinds— |
sevitabbampi asevitabbampī’ti, |
to be cultivated and not to be cultivated,’ |
iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? |
so it was said. And with reference to what was this said? |
Tattha yaṁ jaññā puggalaṁ: |
Therein, should one know of a person: |
‘imaṁ kho me puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo puggalo na sevitabbo. |
‘When I associate with this person, unwholesome qualities increase and wholesome qualities decline,’ such a person is not to be associated with. |
Tattha yaṁ jaññā puggalaṁ: |
Therein, should one know of a person: |
‘imaṁ kho me puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo puggalo sevitabbo. |
‘When I associate with this person, unwholesome qualities decline and wholesome qualities increase,’ such a person is to be associated with. |
‘Puggalampāhaṁ, bhikkhave, duvidhena vadāmi— |
‘I say that persons are of two kinds— |
sevitabbampi asevitabbampī’ti, |
to be cultivated and not to be cultivated,’ |
iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti. |
what was said is said with reference to this.” |
Catutthaṁ. |
Fourth. |
55 - AN10.55 Parihānasutta |
55 - AN10.55 Decline |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
Then the Venerable Sāriputta addressed the bhikkhus: |
“āvuso bhikkhave”ti. |
“Friends, bhikkhus.” |
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. |
“Friend,” those bhikkhus replied to the Venerable Sāriputta. |
Āyasmā sāriputto etadavoca: |
The Venerable Sāriputta said this: |
“‘Parihānadhammo puggalo, parihānadhammo puggalo’ti, āvuso, vuccati. |
“Friends, it is said, ‘a person subject to decline, a person subject to decline.’ |
‘Aparihānadhammo puggalo, aparihānadhammo puggalo’ti, āvuso, vuccati. |
‘A person not subject to decline, a person not subject to decline,’ it is said, friends. |
Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā, kittāvatā ca pana aparihānadhammo puggalo vutto bhagavatā”ti? |
In what way, friends, has a person subject to decline been spoken of by the Blessed One, and in what way has a person not subject to decline been spoken of by the Blessed One?” |
“Dūratopi kho mayaṁ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. |
“Indeed, friend, we would come from far away to learn the meaning of this statement from the Venerable Sāriputta. |
Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho. |
It would be good if the meaning of this statement would occur to the Venerable Sāriputta himself. |
Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti. |
Having heard it from the Venerable Sāriputta, the bhikkhus will remember it.” |
“Tenahāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
“Then listen, friends, and attend carefully, I will speak.” |
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. |
“Yes, friend,” those bhikkhus replied to the Venerable Sāriputta. |
Āyasmā sāriputto etadavoca: |
The Venerable Sāriputta said this: |
“Kittāvatā nu kho, āvuso, parihānadhammo puggalo vutto bhagavatā? |
“In what way, friends, has a person subject to decline been spoken of by the Blessed One? |
Idhāvuso, bhikkhu assutañceva dhammaṁ na suṇāti, sutā cassa dhammā sammosaṁ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa na samudācaranti, aviññātañceva na vijānāti. |
Here, friends, a bhikkhu does not hear a Dhamma he has not heard before, and the Dhammas he has heard become confused, and those Dhammas that were not previously touched by his mind do not come to him, and what was not known he does not understand. |
Ettāvatā kho, āvuso, parihānadhammo puggalo vutto bhagavatā. |
In this way, friends, a person subject to decline has been spoken of by the Blessed One. |
Kittāvatā ca panāvuso, aparihānadhammo puggalo vutto bhagavatā? |
And in what way, friends, has a person not subject to decline been spoken of by the Blessed One? |
Idhāvuso, bhikkhu assutañceva dhammaṁ suṇāti, sutā cassa dhammā na sammosaṁ gacchanti, ye cassa dhammā pubbe cetaso asamphuṭṭhapubbā te cassa samudācaranti, aviññātañceva vijānāti. |
Here, friends, a bhikkhu hears a Dhamma he has not heard before, and the Dhammas he has heard do not become confused, and those Dhammas that were not previously touched by his mind come to him, and what was not known he understands. |
Ettāvatā kho, āvuso, aparihānadhammo puggalo vutto bhagavatā. |
In this way, friends, a person not subject to decline has been spoken of by the Blessed One. |
No ce, āvuso, bhikkhu paracittapariyāyakusalo hoti, atha ‘sacittapariyāyakusalo bhavissāmī’ti— |
If, friends, a bhikkhu is not skilled in comprehending the minds of others, then he should train himself: ‘I will be skilled in comprehending my own mind.’— |
evañhi vo, āvuso, sikkhitabbaṁ. |
this is how you should train yourselves, friends. |
Kathañcāvuso, bhikkhu sacittapariyāyakusalo hoti? |
And how, friends, is a bhikkhu skilled in comprehending his own mind? |
Seyyathāpi, āvuso, itthī vā puriso vā daharo yuvā maṇḍanakajātiko ādāse vā parisuddhe pariyodāte acche vā udapatte sakaṁ mukhanimittaṁ paccavekkhamāno sace tattha passati rajaṁ vā aṅgaṇaṁ vā, tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamati. |
Suppose, friends, a woman or a man, young, youthful, and fond of ornaments, were to examine the reflection of their own face in a clean, bright mirror or in a clear bowl of water. If they see any dust or blemish there, they strive to remove that dust or blemish. |
No ce tattha passati rajaṁ vā aṅgaṇaṁ vā, tenevattamano hoti paripuṇṇasaṅkappo: |
If they do not see any dust or blemish there, they are pleased and their wish is fulfilled: |
‘lābhā vata me, parisuddhaṁ vata me’ti. |
‘It is a gain for me, indeed! I am pure, indeed!’ |
Evameva kho, āvuso, bhikkhuno paccavekkhaṇā bahukārā hoti kusalesu dhammesu: |
In the same way, friends, a bhikkhu’s reviewing is very helpful for wholesome qualities: |
‘anabhijjhālu nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, abyāpannacitto nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, vigatathinamiddho nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, anuddhato nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, tiṇṇavicikiccho nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, akkodhano nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, asaṅkiliṭṭhacitto nu kho bahulaṁ viharāmi, saṁvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṁ dhammapāmojjassa, saṁvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi ajjhattaṁ cetosamathassa, saṁvijjati nu kho me eso dhammo udāhu no, lābhī nu khomhi adhipaññādhammavipassanāya, saṁvijjati nu kho me eso dhammo udāhu no’ti. |
‘Do I often dwell without covetousness? Does this quality exist in me or not? Do I often dwell with a mind free from ill will? Does this quality exist in me or not? Do I often dwell free from sloth and torpor? Does this quality exist in me or not? Do I often dwell with a mind that is not restless? Does this quality exist in me or not? Do I often dwell having crossed over doubt? Does this quality exist in me or not? Do I often dwell without anger? Does this quality exist in me or not? Do I often dwell with an undefiled mind? Does this quality exist in me or not? Am I an obtainer of internal joy in the Dhamma? Does this quality exist in me or not? Am I an obtainer of internal serenity of mind? Does this quality exist in me or not? Am I an obtainer of higher wisdom and insight into phenomena? Does this quality exist in me or not?’ |
Sace pana, āvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani na samanupassati, tenāvuso, bhikkhunā sabbesaṁyeva imesaṁ kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. |
But if, friends, a bhikkhu on reviewing does not find all these wholesome qualities in himself, then, friends, that bhikkhu should apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension for the attainment of all these wholesome qualities. |
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. |
Just as, friends, a person whose clothes or head were on fire. |
Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. |
would apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish the fire on his clothes or head. |
Evamevaṁ kho, āvuso, tena bhikkhunā sabbesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. |
In the same way, friends, that bhikkhu should apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension for the attainment of all these wholesome 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 tesaṁ kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. |
But if, friends, a bhikkhu on reviewing finds some wholesome qualities in himself and does not find some wholesome qualities in himself, then, friends, that bhikkhu, having established himself in the wholesome qualities he finds in himself, should apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension for the attainment of those wholesome qualities he does not find in himself. |
Seyyathāpi, āvuso, ādittacelo vā ādittasīso vā. |
Just as, friends, a person whose clothes or head were on fire. |
Tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya. |
would apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension to extinguish the fire on his clothes or head. |
Evamevaṁ kho, āvuso, tena bhikkhunā ye kusale dhamme attani samanupassati tesu kusalesu dhammesu patiṭṭhāya, ye kusale dhamme attani na samanupassati tesaṁ kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. |
In the same way, friends, that bhikkhu, having established himself in the wholesome qualities he finds in himself, should apply extraordinary desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension for the attainment of those wholesome qualities he does not find in himself. |
Sace panāvuso, bhikkhu paccavekkhamāno sabbepime kusale dhamme attani samanupassati, tenāvuso, bhikkhunā sabbesveva imesu kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo”ti. |
But if, friends, a bhikkhu on reviewing finds all these wholesome qualities in himself, then, friends, that bhikkhu, having established himself in all these wholesome qualities, should apply himself to the destruction of the taints.” |
Pañcamaṁ. |
Fifth. |
60 - AN10.60 Girimānandasutta |
60 - AN10.60 The Discourse to Girimānanda |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
At that time the Venerable Girimānanda was afflicted, suffering, and gravely ill. |
Tena kho pana samayena āyasmā girimānando ābādhiko hoti dukkhito bāḷhagilāno. |
At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Now at that time the venerable Girimānanda was sick, suffering, and gravely ill. |
“Āyasmā, bhante, girimānando ābādhiko hoti dukkhito bāḷhagilāno. |
Then the venerable Ānanda approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the venerable Ānanda said this to the Blessed One: |
Sādhu, bhante, bhagavā yenāyasmā girimānando tenupasaṅkamatu anukampaṁ upādāyā”ti. |
"Venerable sir, the venerable Girimānanda is sick, suffering, and gravely ill. |
“Sace kho tvaṁ, ānanda, girimānandassa bhikkhuno dasa saññā bhāseyyāsi, ṭhānaṁ kho panetaṁ vijjati yaṁ girimānandassa bhikkhuno dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyya. |
It would be good, venerable sir, if the Blessed One would approach the venerable Girimānanda out of compassion." |
Katamā dasa? |
"If you, Ānanda, were to speak ten perceptions to the bhikkhu Girimānanda, it is possible that upon hearing these ten perceptions, his illness would immediately subside. |
Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā, sabbasaṅkhāresu anicchāsaññā, ānāpānassati. |
What ten? |
Katamā cānanda, aniccasaññā? |
The perception of impermanence, the perception of non-self, the perception of the unattractive, the perception of danger, the perception of abandoning, the perception of dispassion, the perception of cessation, the perception of non-delight in the entire world, the perception of non-desire regarding all conditioned things, and mindfulness of breathing. |
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
And what, Ānanda, is the perception of impermanence? |
‘rūpaṁ aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccan’ti. |
Here, Ānanda, a bhikkhu gone to the forest or to the foot of a tree or to an empty dwelling reflects thus: |
Iti imesu pañcasu upādānakkhandhesu aniccānupassī viharati. |
'Form is impermanent, feeling is impermanent, perception is impermanent, formations are impermanent, consciousness is impermanent.' |
Ayaṁ vuccatānanda, aniccasaññā. |
Thus he dwells contemplating impermanence in these five aggregates of clinging. |
Katamā cānanda, anattasaññā? |
This is called, Ānanda, the perception of impermanence. |
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
And what, Ānanda, is the perception of non-self? |
‘cakkhu anattā, rūpā anattā, sotaṁ anattā, saddā anattā, ghānaṁ anattā, gandhā anattā, jivhā anattā, rasā anattā, kāyā anattā, phoṭṭhabbā anattā, mano anattā, dhammā anattā’ti. |
Here, Ānanda, a bhikkhu gone to the forest or to the foot of a tree or to an empty dwelling reflects thus: |
Iti imesu chasu ajjhattikabāhiresu āyatanesu anattānupassī viharati. |
'The eye is non-self, forms are non-self, the ear is non-self, sounds are non-self, the nose is non-self, odors are non-self, the tongue is non-self, tastes are non-self, the body is non-self, tactile objects are non-self, the mind is non-self, mental objects are non-self.' |
Ayaṁ vuccatānanda, anattasaññā. |
Thus he dwells contemplating non-self in these six internal and external sense bases. |
Katamā cānanda, asubhasaññā? |
This is called, Ānanda, the perception of non-self. |
Idhānanda, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānāppakārassa asucino paccavekkhati: |
And what, Ānanda, is the perception of the unattractive? |
‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco, maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ, hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ, antaṁ antaguṇaṁ udariyaṁ karīsaṁ, pittaṁ semhaṁ pubbo lohitaṁ sedo medo, assu vasā kheḷo siṅghāṇikā lasikā muttan’ti. |
Here, Ānanda, a bhikkhu reflects on this very body from the soles of the feet upward and from the crown of the head downward, bounded by skin, full of various kinds of impurity: |
Iti imasmiṁ kāye asubhānupassī viharati. |
'In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, urine.' |
Ayaṁ vuccatānanda, asubhasaññā. |
Thus he dwells contemplating the unattractive in this body. |
Katamā cānanda, ādīnavasaññā? |
This is called, Ānanda, the perception of the unattractive. |
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
And what, Ānanda, is the perception of danger? |
‘bahudukkho kho ayaṁ kāyo bahuādīnavo. Iti imasmiṁ kāye vividhā ābādhā uppajjanti, seyyathidaṁ— |
Here, Ānanda, a bhikkhu gone to the forest or to the foot of a tree or to an empty dwelling reflects thus: |
cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo sīsarogo kaṇṇarogo mukharogo dantarogo oṭṭharogo kāso sāso pināso ḍāho jaro kucchirogo mucchā pakkhandikā sūlā visūcikā kuṭṭhaṁ gaṇḍo kilāso soso apamāro daddu kaṇḍu kacchu nakhasā vitacchikā lohitaṁ pittaṁ madhumeho aṁsā piḷakā bhagandalā pittasamuṭṭhānā ābādhā semhasamuṭṭhānā ābādhā vātasamuṭṭhānā ābādhā sannipātikā ābādhā utupariṇāmajā ābādhā visamaparihārajā ābādhā opakkamikā ābādhā kammavipākajā ābādhā sītaṁ uṇhaṁ jighacchā pipāsā uccāro passāvo’ti. |
'This body is full of suffering and full of danger. For various diseases arise in this body, such as— |
Iti imasmiṁ kāye ādīnavānupassī viharati. |
eye disease, ear disease, nose disease, tongue disease, body disease, head disease, ear trouble, mouth disease, tooth disease, lip disease, cough, asthma, catarrh, fever, aging, stomach trouble, fainting, dysentery, griping, cholera, leprosy, boils, eczema, tuberculosis, epilepsy, ringworm, itch, scab, scabies, jaundice, diabetes, hemorrhoids, fistulas, ulcers, diseases arising from bile, diseases arising from phlegm, diseases arising from wind, diseases arising from combination of humors, diseases arising from change of weather, diseases arising from irregular food, diseases arising from assault, diseases arising from the result of kamma, cold, heat, hunger, thirst, defecation, urination.' |
Ayaṁ vuccatānanda, ādīnavasaññā. |
Thus he dwells contemplating danger in this body. |
Katamā cānanda, pahānasaññā? |
This is called, Ānanda, the perception of danger. |
Idhānanda, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Uppannaṁ byāpādavitakkaṁ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Uppannaṁ vihiṁsāvitakkaṁ nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. Uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati, vinodeti, byantīkaroti, anabhāvaṁ gameti. |
And what, Ānanda, is the perception of abandoning? |
Ayaṁ vuccatānanda, pahānasaññā. |
Here, Ānanda, a bhikkhu does not tolerate an arisen thought of sensual desire; he abandons it, dispels it, terminates it, makes it non-existent. He does not tolerate an arisen thought of ill-will; he abandons it, dispels it, terminates it, makes it non-existent. He does not tolerate an arisen thought of harming; he abandons it, dispels it, terminates it, makes it non-existent. He does not tolerate arisen evil unwholesome states; he abandons them, dispels them, terminates them, makes them non-existent. |
Katamā cānanda, virāgasaññā? |
This is called, Ānanda, the perception of abandoning. |
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
And what, Ānanda, is the perception of dispassion? |
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo virāgo nibbānan’ti. |
Here, Ānanda, a bhikkhu gone to the forest or to the foot of a tree or to an empty dwelling reflects thus: |
Ayaṁ vuccatānanda, virāgasaññā. |
'This is peaceful, this is sublime—namely, the stilling of all formations, the relinquishment of all acquisitions, the destruction of all attachment, dispassion, Nibbāna.' |
Katamā cānanda, nirodhasaññā? |
This is called, Ānanda, the perception of dispassion. |
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: |
And what, Ānanda, is the perception of cessation? |
‘etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhippaṭinissaggo taṇhākkhayo nirodho nibbānan’ti. |
Here, Ānanda, a bhikkhu gone to the forest or to the foot of a tree or to an empty dwelling reflects thus: |
Ayaṁ vuccatānanda, nirodhasaññā. |
'This is peaceful, this is sublime—namely, the stilling of all formations, the relinquishment of all acquisitions, the destruction of all attachment, cessation, Nibbāna.' |
Katamā cānanda, sabbaloke anabhiratasaññā? |
This is called, Ānanda, the perception of cessation. |
Idhānanda, bhikkhu ye loke upādānā cetaso adhiṭṭhānābhinivesānusayā, te pajahanto viharati anupādiyanto. |
And what, Ānanda, is the perception of non-delight in the entire world? |
Ayaṁ vuccatānanda, sabbaloke anabhiratasaññā. |
Here, Ānanda, a bhikkhu dwells abandoning whatever in the world are objects of attachment, mental standpoints, adherences, and underlying tendencies, not clinging to them. |
Katamā cānanda, sabbasaṅkhāresu anicchāsaññā? |
This is called, Ānanda, the perception of non-delight in the entire world. |
Idhānanda, bhikkhu sabbasaṅkhāresu aṭṭīyati harāyati jigucchati. |
And what, Ānanda, is the perception of non-desire regarding all conditioned things? |
Ayaṁ vuccatānanda, sabbasaṅkhāresu anicchāsaññā. |
Here, Ānanda, a bhikkhu is repelled, humiliated, and disgusted by all conditioned things. |
Katamā cānanda, ānāpānassati? |
This is called, Ānanda, the perception of non-desire regarding all conditioned things. |
Idhānanda, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
And what, Ānanda, is mindfulness of breathing? |
So satova assasati satova passasati. |
Here, Ānanda, a bhikkhu gone to the forest or to the foot of a tree or to an empty dwelling sits down cross-legged, sets his body erect, and establishes mindfulness in front of him. |
Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti. Dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti. |
Mindful he breathes in, mindful he breathes out. |
Rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti. Rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti. |
Breathing in long, he knows 'I am breathing in long.' Breathing out long, he knows 'I am breathing out long.' |
‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati. |
Breathing in short, he knows 'I am breathing in short.' Breathing out short, he knows 'I am breathing out short.' |
‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati. ‘Passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. |
'Experiencing the whole body, I will breathe in,' he trains himself. 'Experiencing the whole body, I will breathe out,' he trains himself. |
‘Pītipaṭisaṁvedī assasissāmī’ti sikkhati. ‘Pītipaṭisaṁvedī passasissāmī’ti sikkhati. |
'Calming the bodily formation, I will breathe in,' he trains himself. 'Calming the bodily formation, I will breathe out,' he trains himself. |
‘Sukhapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Sukhapaṭisaṁvedī passasissāmī’ti sikkhati. |
'Experiencing rapture, I will breathe in,' he trains himself. 'Experiencing rapture, I will breathe out,' he trains himself. |
‘Cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati. |
'Experiencing happiness, I will breathe in,' he trains himself. 'Experiencing happiness, I will breathe out,' he trains himself. |
‘Passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati. ‘Passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati. |
'Experiencing the mental formation, I will breathe in,' he trains himself. 'Experiencing the mental formation, I will breathe out,' he trains himself. |
‘Cittapaṭisaṁvedī assasissāmī’ti sikkhati. ‘Cittapaṭisaṁvedī passasissāmī’ti sikkhati. |
'Calming the mental formation, I will breathe in,' he trains himself. 'Calming the mental formation, I will breathe out,' he trains himself. |
Abhippamodayaṁ cittaṁ …pe… |
'Experiencing the mind, I will breathe in,' he trains himself. 'Experiencing the mind, I will breathe out,' he trains himself. |
samādahaṁ cittaṁ …pe… |
Gladdening the mind ... |
vimocayaṁ cittaṁ …pe… |
Concentrating the mind ... |
aniccānupassī …pe… |
Liberating the mind ... |
virāgānupassī …pe… |
Contemplating impermanence ... |
nirodhānupassī …pe… |
Contemplating dispassion ... |
‘paṭinissaggānupassī assasissāmī’ti sikkhati. ‘Paṭinissaggānupassī passasissāmī’ti sikkhati. |
Contemplating cessation ... |
Ayaṁ vuccatānanda, ānāpānassati. |
'Contemplating relinquishment, I will breathe in,' he trains himself. 'Contemplating relinquishment, I will breathe out,' he trains himself. |
Sace kho tvaṁ, ānanda, girimānandassa bhikkhuno imā dasa saññā bhāseyyāsi, ṭhānaṁ kho panetaṁ vijjati yaṁ girimānandassa bhikkhuno imā dasa saññā sutvā so ābādho ṭhānaso paṭippassambheyyā”ti. |
This is called, Ānanda, mindfulness of breathing. |
Atha kho āyasmā ānando bhagavato santike imā dasa saññā uggahetvā yenāyasmā girimānando tenupasaṅkami; upasaṅkamitvā āyasmato girimānandassa imā dasa saññā abhāsi. |
If you, Ānanda, were to speak these ten perceptions to the bhikkhu Girimānanda, it is possible that upon hearing these ten perceptions, his illness would immediately subside." |
Atha kho āyasmato girimānandassa dasa saññā sutvā so ābādho ṭhānaso paṭippassambhi. |
Then the venerable Ānanda, having learned these ten perceptions in the presence of the Blessed One, approached the venerable Girimānanda; having approached, he spoke these ten perceptions to the venerable Girimānanda. |
Vuṭṭhahi cāyasmā girimānando tamhā ābādhā. Tathā pahīno ca panāyasmato girimānandassa so ābādho ahosīti. |
Then, upon hearing these ten perceptions, the venerable Girimānanda's illness immediately subsided. |
Dasamaṁ. |
The venerable Girimānanda recovered from that illness. Thus that illness of the venerable Girimānanda was abandoned. |
Sacittavaggo paṭhamo. |
Tenth. |
Tassuddānaṁ |
The Chapter on One's Own Mind, First. |
Sacittañca sāriputta, |
The summary of that: |
ṭhiti ca samathena ca; |
One's own mind and Sāriputta, |
Parihāno ca dve saññā, |
persistence and with tranquility; |
mūlā pabbajitaṁ girīti. |
decline and two perceptions, |
| |
roots, one gone forth, and the mountain. |
61 - AN10.61 Avijjāsutta |
61 - AN10.61 The Discourse on Ignorance |
“Purimā, bhikkhave, koṭi na paññāyati avijjāya: ‘ito pubbe avijjā nāhosi, atha pacchā samabhavī’ti. |
"Bhikkhus, no first beginning of ignorance can be discerned such that 'before this, there was no ignorance, and then it came to be.' |
Evañcetaṁ, bhikkhave, vuccati, atha ca pana paññāyati: ‘idappaccayā avijjā’ti. |
Even though this is said, bhikkhus, still it is discerned: 'ignorance has this as its condition.' |
Avijjampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that ignorance is with nutriment, not without nutriment. |
Ko cāhāro avijjāya? |
And what is the nutriment for ignorance? |
‘Pañca nīvaraṇā’tissa vacanīyaṁ. |
'The five hindrances' should be said. |
Pañcapāhaṁ, bhikkhave, nīvaraṇe sāhāre vadāmi, no anāhāre. |
I say, bhikkhus, that the five hindrances are with nutriment, not without nutriment. |
Ko cāhāro pañcannaṁ nīvaraṇānaṁ? |
And what is the nutriment for the five hindrances? |
‘Tīṇi duccaritānī’tissa vacanīyaṁ. |
'The three kinds of misconduct' should be said. |
Tīṇipāhaṁ, bhikkhave, duccaritāni sāhārāni vadāmi, no anāhārāni. |
I say, bhikkhus, that the three kinds of misconduct are with nutriment, not without nutriment. |
Ko cāhāro tiṇṇaṁ duccaritānaṁ? |
And what is the nutriment for the three kinds of misconduct? |
‘Indriyaasaṁvaro’tissa vacanīyaṁ. |
'Non-restraint of the sense faculties' should be said. |
Indriyaasaṁvarampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that non-restraint of the sense faculties is with nutriment, not without nutriment. |
Ko cāhāro indriyaasaṁvarassa? |
And what is the nutriment for non-restraint of the sense faculties? |
‘Asatāsampajaññan’tissa vacanīyaṁ. |
'Lack of mindfulness and clear comprehension' should be said. |
Asatāsampajaññampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that lack of mindfulness and clear comprehension is with nutriment, not without nutriment. |
Ko cāhāro asatāsampajaññassa? |
And what is the nutriment for lack of mindfulness and clear comprehension? |
‘Ayonisomanasikāro’tissa vacanīyaṁ. |
'Improper attention' should be said. |
Ayonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that improper attention is with nutriment, not without nutriment. |
Ko cāhāro ayonisomanasikārassa? |
And what is the nutriment for improper attention? |
‘Assaddhiyan’tissa vacanīyaṁ. |
'Lack of faith' should be said. |
Assaddhiyampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that lack of faith is with nutriment, not without nutriment. |
Ko cāhāro assaddhiyassa? |
And what is the nutriment for lack of faith? |
‘Asaddhammassavanan’tissa vacanīyaṁ. |
'Hearing the wrong Dhamma' should be said. |
Asaddhammassavanampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that hearing the wrong Dhamma is with nutriment, not without nutriment. |
Ko cāhāro asaddhammassavanassa? |
And what is the nutriment for hearing the wrong Dhamma? |
‘Asappurisasaṁsevo’tissa vacanīyaṁ. |
'Association with bad persons' should be said. |
Iti kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti; |
Thus, bhikkhus, association with bad persons when fulfilled fulfills hearing the wrong Dhamma, hearing the wrong Dhamma when fulfilled fulfills lack of faith, lack of faith when fulfilled fulfills improper attention, improper attention when fulfilled fulfills lack of mindfulness and clear comprehension, lack of mindfulness and clear comprehension when fulfilled fulfills non-restraint of the sense faculties, non-restraint of the sense faculties when fulfilled fulfills the three kinds of misconduct, the three kinds of misconduct when fulfilled fulfill the five hindrances, the five hindrances when fulfilled fulfill ignorance; |
evametissā avijjāya āhāro hoti, evañca pāripūri. |
thus ignorance has its nutriment and is fulfilled in this way. |
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante (…) taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti. Kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ sāgaraṁ paripūrenti; |
Just as, bhikkhus, when it rains heavily on a mountaintop, the water flows down according to the slope and fills the mountain ravines, gullies, and streams; the mountain ravines, gullies, and streams when filled fill the small ponds; the small ponds when filled fill the large ponds; the large ponds when filled fill the small rivers; the small rivers when filled fill the great rivers; the great rivers when filled fill the great ocean; |
evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri. |
thus the great ocean has its nutriment and is fulfilled in this way. |
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro asaddhammassavanaṁ paripūreti, asaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti; |
In the same way, bhikkhus, association with bad persons when fulfilled fulfills hearing the wrong Dhamma, hearing the wrong Dhamma when fulfilled fulfills lack of faith, lack of faith when fulfilled fulfills improper attention, improper attention when fulfilled fulfills lack of mindfulness and clear comprehension, lack of mindfulness and clear comprehension when fulfilled fulfills non-restraint of the sense faculties, non-restraint of the sense faculties when fulfilled fulfills the three kinds of misconduct, the three kinds of misconduct when fulfilled fulfill the five hindrances, the five hindrances when fulfilled fulfill ignorance; |
evametissā avijjāya āhāro hoti, evañca pāripūri. |
thus ignorance has its nutriment and is fulfilled in this way. |
Vijjāvimuttimpāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that true knowledge and liberation is with nutriment, not without nutriment. |
Ko cāhāro vijjāvimuttiyā? |
And what is the nutriment for true knowledge and liberation? |
‘Satta bojjhaṅgā’tissa vacanīyaṁ. |
'The seven factors of enlightenment' should be said. |
Sattapāhaṁ, bhikkhave, bojjhaṅge sāhāre vadāmi, no anāhāre. |
I say, bhikkhus, that the seven factors of enlightenment are with nutriment, not without nutriment. |
Ko cāhāro sattannaṁ bojjhaṅgānaṁ? |
And what is the nutriment for the seven factors of enlightenment? |
‘Cattāro satipaṭṭhānā’tissa vacanīyaṁ. |
'The four foundations of mindfulness' should be said. |
Cattāropāhaṁ, bhikkhave, satipaṭṭhāne sāhāre vadāmi, no anāhāre. |
I say, bhikkhus, that the four foundations of mindfulness are with nutriment, not without nutriment. |
Ko cāhāro catunnaṁ satipaṭṭhānānaṁ? |
And what is the nutriment for the four foundations of mindfulness? |
‘Tīṇi sucaritānī’tissa vacanīyaṁ. |
'The three kinds of good conduct' should be said. |
Tīṇipāhaṁ, bhikkhave, sucaritāni sāhārāni vadāmi, no anāhārāni. |
I say, bhikkhus, that the three kinds of good conduct are with nutriment, not without nutriment. |
Ko cāhāro tiṇṇaṁ sucaritānaṁ? |
And what is the nutriment for the three kinds of good conduct? |
‘Indriyasaṁvaro’tissa vacanīyaṁ. |
'Restraint of the sense faculties' should be said. |
Indriyasaṁvarampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that restraint of the sense faculties is with nutriment, not without nutriment. |
Ko cāhāro indriyasaṁvarassa? |
And what is the nutriment for restraint of the sense faculties? |
‘Satisampajaññan’tissa vacanīyaṁ. |
'Mindfulness and clear comprehension' should be said. |
Satisampajaññampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that mindfulness and clear comprehension is with nutriment, not without nutriment. |
Ko cāhāro satisampajaññassa? |
And what is the nutriment for mindfulness and clear comprehension? |
‘Yonisomanasikāro’tissa vacanīyaṁ. |
'Proper attention' should be said. |
Yonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that proper attention is with nutriment, not without nutriment. |
Ko cāhāro yonisomanasikārassa? |
And what is the nutriment for proper attention? |
‘Saddhā’tissa vacanīyaṁ. |
'Faith' should be said. |
Saddhampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that faith is with nutriment, not without nutriment. |
Ko cāhāro saddhāya? |
And what is the nutriment for faith? |
‘Saddhammassavanan’tissa vacanīyaṁ. |
'Hearing the true Dhamma' should be said. |
Saddhammassavanampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that hearing the true Dhamma is with nutriment, not without nutriment. |
Ko cāhāro saddhammassavanassa? |
And what is the nutriment for hearing the true Dhamma? |
‘Sappurisasaṁsevo’tissa vacanīyaṁ. |
'Association with good persons' should be said. |
Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti; |
Thus, bhikkhus, association with good persons when fulfilled fulfills hearing the true Dhamma, hearing the true Dhamma when fulfilled fulfills faith, faith when fulfilled fulfills proper attention, proper attention when fulfilled fulfills mindfulness and clear comprehension, mindfulness and clear comprehension when fulfilled fulfills restraint of the sense faculties, restraint of the sense faculties when fulfilled fulfills the three kinds of good conduct, the three kinds of good conduct when fulfilled fulfill the four foundations of mindfulness, the four foundations of mindfulness when fulfilled fulfill the seven factors of enlightenment, the seven factors of enlightenment when fulfilled fulfill true knowledge and liberation; |
evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūri. |
thus true knowledge and liberation has its nutriment and is fulfilled in this way. |
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ sāgaraṁ paripūrenti; |
Just as, bhikkhus, when it rains heavily on a mountaintop, the water flows down according to the slope and fills the mountain ravines, gullies, and streams, the mountain ravines, gullies, and streams when filled fill the small ponds, the small ponds when filled fill the large ponds, the large ponds when filled fill the small rivers, the small rivers when filled fill the great rivers, the great rivers when filled fill the great ocean; |
evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri. |
thus the great ocean has its nutriment and is fulfilled in this way. |
Evamevaṁ kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti; |
In the same way, bhikkhus, association with good persons when fulfilled fulfills hearing the true Dhamma, hearing the true Dhamma when fulfilled fulfills faith, faith when fulfilled fulfills proper attention, proper attention when fulfilled fulfills mindfulness and clear comprehension, mindfulness and clear comprehension when fulfilled fulfills restraint of the sense faculties, restraint of the sense faculties when fulfilled fulfills the three kinds of good conduct, the three kinds of good conduct when fulfilled fulfill the four foundations of mindfulness, the four foundations of mindfulness when fulfilled fulfill the seven factors of enlightenment, the seven factors of enlightenment when fulfilled fulfill true knowledge and liberation; |
evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūrī”ti. |
thus true knowledge and liberation has its nutriment and is fulfilled in this way." |
Paṭhamaṁ. |
First. |
62 - AN10.62 Taṇhāsutta |
62 - AN10.62 The Discourse on Craving |
“Purimā, bhikkhave, koṭi na paññāyati bhavataṇhāya: ‘ito pubbe bhavataṇhā nāhosi, atha pacchā samabhavī’ti. |
"Bhikkhus, no first beginning of craving for existence can be discerned such that 'before this, there was no craving for existence, and then it came to be.' |
Evañcetaṁ, bhikkhave, vuccati, atha ca pana paññāyati: ‘idappaccayā bhavataṇhā’ti. |
Even though this is said, bhikkhus, still it is discerned: 'craving for existence has this as its condition.' |
Bhavataṇhampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that craving for existence is with nutriment, not without nutriment. |
Ko cāhāro bhavataṇhāya? |
And what is the nutriment for craving for existence? |
‘Avijjā’tissa vacanīyaṁ. |
'Ignorance' should be said. |
Avijjampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that ignorance is with nutriment, not without nutriment. |
Ko cāhāro avijjāya? |
And what is the nutriment for ignorance? |
‘Pañca nīvaraṇā’tissa vacanīyaṁ. |
'The five hindrances' should be said. |
Pañca nīvaraṇepāhaṁ, bhikkhave, sāhāre vadāmi, no anāhāre. |
I say, bhikkhus, that the five hindrances are with nutriment, not without nutriment. |
Ko cāhāro pañcannaṁ nīvaraṇānaṁ? |
And what is the nutriment for the five hindrances? |
‘Tīṇi duccaritānī’tissa vacanīyaṁ. |
'The three kinds of misconduct' should be said. |
Tīṇipāhaṁ, bhikkhave, duccaritāni sāhārāni vadāmi, no anāhārāni. |
I say, bhikkhus, that the three kinds of misconduct are with nutriment, not without nutriment. |
Ko cāhāro tiṇṇannaṁ duccaritānaṁ? |
And what is the nutriment for the three kinds of misconduct? |
‘Indriyaasaṁvaro’tissa vacanīyaṁ. |
'Non-restraint of the sense faculties' should be said. |
Indriyaasaṁvarampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that non-restraint of the sense faculties is with nutriment, not without nutriment. |
Ko cāhāro indriyaasaṁvarassa? |
And what is the nutriment for non-restraint of the sense faculties? |
‘Asatāsampajaññan’tissa vacanīyaṁ. |
'Lack of mindfulness and clear comprehension' should be said. |
Asatāsampajaññampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that lack of mindfulness and clear comprehension is with nutriment, not without nutriment. |
Ko cāhāro asatā sampajaññassa? |
And what is the nutriment for lack of mindfulness and clear comprehension? |
‘Ayonisomanasikāro’tissa vacanīyaṁ. |
'Improper attention' should be said. |
Ayonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that improper attention is with nutriment, not without nutriment. |
Ko cāhāro ayonisomanasikārassa? |
And what is the nutriment for improper attention? |
‘Assaddhiyan’tissa vacanīyaṁ. |
'Lack of faith' should be said. |
Assaddhiyampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that lack of faith is with nutriment, not without nutriment. |
Ko cāhāro assaddhiyassa? |
And what is the nutriment for lack of faith? |
‘Assaddhammassavanan’tissa vacanīyaṁ. |
'Hearing the wrong Dhamma' should be said. |
Assaddhammassavanampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that hearing the wrong Dhamma is with nutriment, not without nutriment. |
Ko cāhāro assaddhammassavanassa? |
And what is the nutriment for hearing the wrong Dhamma? |
‘Asappurisasaṁsevo’tissa vacanīyaṁ. |
'Association with bad persons' should be said. |
Iti kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti; |
Thus, bhikkhus, association with bad persons when fulfilled fulfills hearing the wrong Dhamma, hearing the wrong Dhamma when fulfilled fulfills lack of faith, lack of faith when fulfilled fulfills improper attention, improper attention when fulfilled fulfills lack of mindfulness and clear comprehension, lack of mindfulness and clear comprehension when fulfilled fulfills non-restraint of the sense faculties, non-restraint of the sense faculties when fulfilled fulfills the three kinds of misconduct, the three kinds of misconduct when fulfilled fulfill the five hindrances, the five hindrances when fulfilled fulfill ignorance, ignorance when fulfilled fulfills craving for existence; |
evametissā bhavataṇhāya āhāro hoti, evañca pāripūri. |
thus craving for existence has its nutriment and is fulfilled in this way. |
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti, pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti, kusobbhā paripūrā mahāsobbhe paripūrenti, mahāsobbhā paripūrā kunnadiyo paripūrenti, kunnadiyo paripūrā mahānadiyo paripūrenti, mahānadiyo paripūrā mahāsamuddaṁ sāgaraṁ paripūrenti; |
Just as, bhikkhus, when it rains heavily on a mountaintop, the water flows down according to the slope and fills the mountain ravines, gullies, and streams, the mountain ravines, gullies, and streams when filled fill the small ponds, the small ponds when filled fill the large ponds, the large ponds when filled fill the small rivers, the small rivers when filled fill the great rivers, the great rivers when filled fill the great ocean; |
evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri. |
thus the great ocean has its nutriment and is fulfilled in this way. |
Evamevaṁ kho, bhikkhave, asappurisasaṁsevo paripūro assaddhammassavanaṁ paripūreti, assaddhammassavanaṁ paripūraṁ assaddhiyaṁ paripūreti, assaddhiyaṁ paripūraṁ ayonisomanasikāraṁ paripūreti, ayonisomanasikāro paripūro asatāsampajaññaṁ paripūreti, asatāsampajaññaṁ paripūraṁ indriyaasaṁvaraṁ paripūreti, indriyaasaṁvaro paripūro tīṇi duccaritāni paripūreti, tīṇi duccaritāni paripūrāni pañca nīvaraṇe paripūrenti, pañca nīvaraṇā paripūrā avijjaṁ paripūrenti, avijjā paripūrā bhavataṇhaṁ paripūreti; |
In the same way, bhikkhus, association with bad persons when fulfilled fulfills hearing the wrong Dhamma, hearing the wrong Dhamma when fulfilled fulfills lack of faith, lack of faith when fulfilled fulfills improper attention, improper attention when fulfilled fulfills lack of mindfulness and clear comprehension, lack of mindfulness and clear comprehension when fulfilled fulfills non-restraint of the sense faculties, non-restraint of the sense faculties when fulfilled fulfills the three kinds of misconduct, the three kinds of misconduct when fulfilled fulfill the five hindrances, the five hindrances when fulfilled fulfill ignorance, ignorance when fulfilled fulfills craving for existence; |
evametissā bhavataṇhāya āhāro hoti, evañca pāripūri. |
thus craving for existence has its nutriment and is fulfilled in this way. |
Vijjāvimuttimpāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that true knowledge and liberation is with nutriment, not without nutriment. |
Ko cāhāro vijjāvimuttiyā? |
And what is the nutriment for true knowledge and liberation? |
‘Satta bojjhaṅgā’tissa vacanīyaṁ. |
'The seven factors of enlightenment' should be said. |
Sattapāhaṁ, bhikkhave, bojjhaṅge sāhāre vadāmi, no anāhāre. |
I say, bhikkhus, that the seven factors of enlightenment are with nutriment, not without nutriment. |
Ko cāhāro sattannaṁ bojjhaṅgānaṁ? |
And what is the nutriment for the seven factors of enlightenment? |
‘Cattāro satipaṭṭhānā’tissa vacanīyaṁ. |
'The four foundations of mindfulness' should be said. |
Cattāropāhaṁ, bhikkhave, satipaṭṭhāne sāhāre vadāmi, no anāhāre. |
I say, bhikkhus, that the four foundations of mindfulness are with nutriment, not without nutriment. |
Ko cāhāro catunnaṁ satipaṭṭhānānaṁ? |
And what is the nutriment for the four foundations of mindfulness? |
‘Tīṇi sucaritānī’tissa vacanīyaṁ. |
'The three kinds of good conduct' should be said. |
Tīṇipāhaṁ, bhikkhave, sucaritāni sāhārāni vadāmi, no anāhārāni. |
I say, bhikkhus, that the three kinds of good conduct are with nutriment, not without nutriment. |
Ko cāhāro tiṇṇannaṁ sucaritānaṁ? |
And what is the nutriment for the three kinds of good conduct? |
‘Indriyasaṁvaro’tissa vacanīyaṁ. |
'Restraint of the sense faculties' should be said. |
Indriyasaṁvarampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that restraint of the sense faculties is with nutriment, not without nutriment. |
Ko cāhāro indriyasaṁvarassa? |
And what is the nutriment for restraint of the sense faculties? |
‘Satisampajaññan’tissa vacanīyaṁ. |
'Mindfulness and clear comprehension' should be said. |
Satisampajaññampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that mindfulness and clear comprehension is with nutriment, not without nutriment. |
Ko cāhāro satisampajaññassa? |
And what is the nutriment for mindfulness and clear comprehension? |
‘Yonisomanasikāro’tissa vacanīyaṁ. |
'Proper attention' should be said. |
Yonisomanasikārampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that proper attention is with nutriment, not without nutriment. |
Ko cāhāro yonisomanasikārassa? |
And what is the nutriment for proper attention? |
‘Saddhā’tissa vacanīyaṁ. |
'Faith' should be said. |
Saddhampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that faith is with nutriment, not without nutriment. |
Ko cāhāro saddhāya? |
And what is the nutriment for faith? |
‘Saddhammassavanan’tissa vacanīyaṁ. |
'Hearing the true Dhamma' should be said. |
Saddhammassavanampāhaṁ, bhikkhave, sāhāraṁ vadāmi, no anāhāraṁ. |
I say, bhikkhus, that hearing the true Dhamma is with nutriment, not without nutriment. |
Ko cāhāro saddhammassavanassa? |
And what is the nutriment for hearing the true Dhamma? |
‘Sappurisasaṁsevo’tissa vacanīyaṁ. |
'Association with good persons' should be said. |
Iti kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti, saddhammassavanaṁ paripūraṁ saddhaṁ paripūreti, saddhā paripūrā yonisomanasikāraṁ paripūreti, yonisomanasikāro paripūro satisampajaññaṁ paripūreti, satisampajaññaṁ paripūraṁ indriyasaṁvaraṁ paripūreti, indriyasaṁvaro paripūro tīṇi sucaritāni paripūreti, tīṇi sucaritāni paripūrāni cattāro satipaṭṭhāne paripūrenti, cattāro satipaṭṭhānā paripūrā satta bojjhaṅge paripūrenti, satta bojjhaṅgā paripūrā vijjāvimuttiṁ paripūrenti; |
Thus, bhikkhus, association with good persons when fulfilled fulfills hearing the true Dhamma, hearing the true Dhamma when fulfilled fulfills faith, faith when fulfilled fulfills proper attention, proper attention when fulfilled fulfills mindfulness and clear comprehension, mindfulness and clear comprehension when fulfilled fulfills restraint of the sense faculties, restraint of the sense faculties when fulfilled fulfills the three kinds of good conduct, the three kinds of good conduct when fulfilled fulfill the four foundations of mindfulness, the four foundations of mindfulness when fulfilled fulfill the seven factors of enlightenment, the seven factors of enlightenment when fulfilled fulfill true knowledge and liberation; |
evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūri. |
thus true knowledge and liberation has its nutriment and is fulfilled in this way. |
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ …pe… |
Just as, bhikkhus, when it rains heavily on a mountaintop, the water flows down according to the slope ... |
evametassa mahāsamuddassa sāgarassa āhāro hoti, evañca pāripūri. |
thus the great ocean has its nutriment and is fulfilled in this way. |
Evamevaṁ kho, bhikkhave, sappurisasaṁsevo paripūro saddhammassavanaṁ paripūreti …pe… |
In the same way, bhikkhus, association with good persons when fulfilled fulfills hearing the true Dhamma ... |
evametissā vijjāvimuttiyā āhāro hoti, evañca pāripūrī”ti. |
thus true knowledge and liberation has its nutriment and is fulfilled in this way." |
Dutiyaṁ. |
Second. |
67 - AN10.67 Paṭhamanaḷakapānasutta |
67 - AN10.67 The First Discourse at Naḷakapāna |
Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena naḷakapānaṁ nāma kosalānaṁ nigamo tadavasari. |
At one time the Blessed One was wandering on tour among the Kosalans with a large community of bhikkhus when he arrived at a Kosalan town named Naḷakapāna. |
Tatra sudaṁ bhagavā naḷakapāne viharati palāsavane. |
There the Blessed One dwelt at Naḷakapāna in the Pāvārika mango grove. |
Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. |
Now at that time the Blessed One was sitting surrounded by the community of bhikkhus on the observance day of that day. |
Atha kho bhagavā bahudeva rattiṁ bhikkhūnaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi: |
Then the Blessed One, having instructed, urged, inspired, and gladdened the bhikkhus with a Dhamma talk for much of the night, looked over the silent, quiet community of bhikkhus and addressed the venerable Sāriputta: |
“Vigatathinamiddho kho, sāriputta, bhikkhusaṅgho. |
"The community of bhikkhus is free from torpor and drowsiness, Sāriputta. |
Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammī kathā. |
Let a Dhamma talk occur to you for the bhikkhus, Sāriputta. |
Piṭṭhi me āgilāyati; |
My back is painful; |
tamahaṁ āyamissāmī”ti. |
I will stretch it." |
“Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi. |
"Yes, venerable sir," the venerable Sāriputta replied to the Blessed One. |
Atha kho bhagavā catugguṇaṁ saṅghāṭiṁ paññāpetvā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasi karitvā. |
Then the Blessed One, having arranged his outer robe folded in four, lay down on his right side in the lion's posture, placing one foot on top of the other, mindful and clearly comprehending, having set his mind on the perception of rising. |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There the venerable Sāriputta addressed the bhikkhus: |
“āvuso bhikkhave”ti. |
Friend bhikkhus. |
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. |
"Friend," those bhikkhus replied to the venerable Sāriputta. |
Āyasmā sāriputto etadavoca: |
The venerable Sāriputta said this: |
“Yassa kassaci, āvuso, saddhā natthi kusalesu dhammesu, hirī natthi … |
"For anyone, friends, who lacks faith in wholesome states, lacks shame ... |
ottappaṁ natthi … |
lacks moral dread ... |
vīriyaṁ natthi … |
lacks energy ... |
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. |
lacks wisdom in wholesome states, as each night and day comes, only decline in wholesome states is to be expected, not growth. |
Seyyathāpi, āvuso, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; |
Just as, friends, in the dark fortnight of the moon, as each night and day comes, it declines in color, declines in disk, declines in brightness, declines in circumference and diameter; |
evamevaṁ kho, āvuso, yassa kassaci saddhā natthi kusalesu dhammesu, hirī natthi … |
in the same way, friends, for anyone who lacks faith in wholesome states, lacks shame ... |
ottappaṁ natthi … |
lacks moral dread ... |
vīriyaṁ natthi … |
lacks energy ... |
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. |
lacks wisdom in wholesome states, as each night and day comes, only decline in wholesome states is to be expected, not growth. |
‘Assaddho purisapuggalo’ti, āvuso, parihānametaṁ; |
'A faithless person' is, friends, a decline; |
‘ahiriko purisapuggalo’ti, āvuso, parihānametaṁ; |
'A shameless person' is, friends, a decline; |
‘anottappī purisapuggalo’ti, āvuso, parihānametaṁ; |
'A person without moral dread' is, friends, a decline; |
‘kusīto purisapuggalo’ti, āvuso, parihānametaṁ; |
'A lazy person' is, friends, a decline; |
‘duppañño purisapuggalo’ti, āvuso, parihānametaṁ; |
'A person lacking wisdom' is, friends, a decline; |
‘kodhano purisapuggalo’ti, āvuso, parihānametaṁ; |
'An angry person' is, friends, a decline; |
‘upanāhī purisapuggalo’ti, āvuso, parihānametaṁ; |
'A resentful person' is, friends, a decline; |
‘pāpiccho purisapuggalo’ti, āvuso, parihānametaṁ; |
'A person of evil desires' is, friends, a decline; |
‘pāpamitto purisapuggalo’ti, āvuso, parihānametaṁ; |
'A person of evil friends' is, friends, a decline; |
‘micchādiṭṭhiko purisapuggalo’ti, āvuso, parihānametaṁ. |
'A person of wrong view' is, friends, a decline. |
Yassa kassaci, āvuso, saddhā atthi kusalesu dhammesu, hirī atthi … |
For anyone, friends, who has faith in wholesome states, has shame ... |
ottappaṁ atthi … |
has moral dread ... |
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. |
has wisdom in wholesome states, as each night and day comes, only growth in wholesome states is to be expected, not decline. |
Seyyathāpi, āvuso, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; |
Just as, friends, in the bright fortnight of the moon, as each night and day comes, it grows in color, grows in disk, grows in brightness, grows in circumference and diameter; |
evamevaṁ kho, āvuso, yassa kassaci saddhā atthi kusalesu dhammesu, hirī atthi … |
in the same way, friends, for anyone who has faith in wholesome states, has shame ... |
ottappaṁ atthi … |
has moral dread ... |
vīriyaṁ atthi … |
has energy ... |
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. |
has wisdom in wholesome states, as each night and day comes, only growth in wholesome states is to be expected, not decline. |
‘Saddho purisapuggalo’ti, āvuso, aparihānametaṁ; |
'A faithful person' is, friends, non-decline; |
‘hirīmā purisapuggalo’ti, āvuso, aparihānametaṁ; |
'A person with shame' is, friends, non-decline; |
‘ottappī purisapuggalo’ti, āvuso, aparihānametaṁ; |
'A person with moral dread' is, friends, non-decline; |
‘āraddhavīriyo purisapuggalo’ti, āvuso, aparihānametaṁ; |
'A person of aroused energy' is, friends, non-decline; |
‘paññavā purisapuggalo’ti, āvuso, aparihānametaṁ; |
'A wise person' is, friends, non-decline; |
‘akkodhano purisapuggalo’ti, āvuso, aparihānametaṁ; |
'A non-angry person' is, friends, non-decline; |
‘anupanāhī purisapuggalo’ti, āvuso, aparihānametaṁ; |
'A non-resentful person' is, friends, non-decline; |
‘appiccho purisapuggalo’ti, āvuso, aparihānametaṁ; |
'A person of few desires' is, friends, non-decline; |
‘kalyāṇamitto purisapuggalo’ti, āvuso, aparihānametaṁ; |
'A person of good friends' is, friends, non-decline; |
‘sammādiṭṭhiko purisapuggalo’ti, āvuso, aparihānametan”ti. |
'A person of right view' is, friends, non-decline." |
Atha kho bhagavā paccuṭṭhāya āyasmantaṁ sāriputtaṁ āmantesi: |
Then the Blessed One got up and addressed the venerable Sāriputta: |
“sādhu sādhu, sāriputta. |
"Good, good, Sāriputta. |
Yassa kassaci, sāriputta, saddhā natthi kusalesu dhammesu, hirī natthi … |
For anyone, Sāriputta, who lacks faith in wholesome states, lacks shame ... |
ottappaṁ natthi … |
lacks moral dread ... |
vīriyaṁ natthi … |
lacks energy ... |
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, hāniyeva pāṭikaṅkhā kusalesu dhammesu no vuddhi. |
lacks wisdom in wholesome states, as each night and day comes, only decline in wholesome states is to be expected, not growth. |
Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; |
Just as, Sāriputta, in the dark fortnight of the moon, as each night and day comes, it declines in color, declines in disk, declines in brightness, declines in circumference and diameter; |
evamevaṁ kho, sāriputta, yassa kassaci saddhā natthi kusalesu dhammesu …pe… |
in the same way, Sāriputta, for anyone who lacks faith in wholesome states ... lacks wisdom in wholesome states, as each night and day ... not growth. |
paññā natthi kusalesu dhammesu, tassa yā ratti vā divaso vā …pe… no vuddhi. |
'A faithless person' is, Sāriputta, a decline; |
‘Assaddho purisapuggalo’ti, sāriputta, parihānametaṁ; |
shameless ... |
ahiriko … |
without moral dread ... |
anottappī … |
lazy ... |
kusīto … |
lacking wisdom ... |
duppañño … |
angry ... |
kodhano … |
resentful ... |
upanāhī … |
of evil desires ... |
pāpiccho … |
of evil friends ... |
pāpamitto … |
'A person of wrong view' is, Sāriputta, a decline. |
‘micchādiṭṭhiko purisapuggalo’ti, sāriputta, parihānametaṁ. |
For anyone, Sāriputta, who has faith in wholesome states, has shame ... |
Yassa kassaci, sāriputta, saddhā atthi kusalesu dhammesu, hirī atthi … |
has moral dread ... |
ottappaṁ atthi … |
has energy ... |
vīriyaṁ atthi … |
has wisdom in wholesome states, as each night and day comes, only growth in wholesome states is to be expected, not decline. |
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. |
Just as, Sāriputta, in the bright fortnight of the moon, as each night and day comes, it grows in color, grows in disk, grows in brightness, grows in circumference and diameter; |
Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; |
in the same way, Sāriputta, for anyone who has faith in wholesome states, has shame ... |
evamevaṁ kho, sāriputta, yassa kassaci saddhā atthi kusalesu dhammesu, hirī atthi … |
has moral dread ... |
ottappaṁ atthi … |
has energy ... |
vīriyaṁ atthi … |
has wisdom in wholesome states, as each night and day comes, only growth in wholesome states is to be expected, not decline. |
paññā atthi kusalesu dhammesu, tassa yā ratti vā divaso vā āgacchati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu no parihāni. |
'A faithful person' is, Sāriputta, non-decline; |
‘Saddho purisapuggalo’ti, sāriputta, aparihānametaṁ; |
with shame ... |
hirīmā … |
with moral dread ... |
ottappī … |
of aroused energy ... |
āraddhavīriyo … |
wise ... |
paññavā … |
non-angry ... |
akkodhano … |
non-resentful ... |
anupanāhī … |
of few desires ... |
appiccho … |
of good friends ... |
kalyāṇamitto … |
'A person of right view' is, Sāriputta, non-decline." |
‘sammādiṭṭhiko purisapuggalo’ti, sāriputta, aparihānametan”ti. |
Seventh. |
Sattamaṁ. |
|
75 - AN10.75 Migasālāsutta |
75 - AN10.75 The Discourse to Migasālā |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. |
Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. |
Then the venerable Ānanda, having dressed in the morning and taken his bowl and outer robe, approached the dwelling of the laywoman Migasālā; having approached, he sat down on the prepared seat. |
Atha kho migasālā upāsikā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho migasālā upāsikā āyasmantaṁ ānandaṁ etadavoca: |
Then the laywoman Migasālā approached the venerable Ānanda; having approached, she paid homage to the venerable Ānanda and sat down to one side. Sitting to one side, the laywoman Migasālā said this to the venerable Ānanda: |
“Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ. |
"How is it, venerable Ānanda, that this Dhamma taught by the Blessed One should be understood, where a celibate and a non-celibate both have the same destination in the next life? |
Pitā me, bhante, purāṇo brahmacārī hoti ārācārī virato methunā gāmadhammā. |
My father, venerable sir, Purāṇa was a celibate, living apart, abstaining from sexual intercourse, the village practice. |
So kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṁ kāyaṁ upapanno’ti. |
When he died, he was declared by the Blessed One: 'A once-returner who has been reborn in the Tusita heaven.' |
Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. |
My grandfather, venerable sir, Isidatta was a non-celibate, content with his own wife. |
Sopi kālaṅkato bhagavatā byākato: ‘sakadāgāmī satto tusitaṁ kāyaṁ upapanno’ti. |
He too, when he died, was declared by the Blessed One: 'A once-returner who has been reborn in the Tusita heaven.' |
Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan”ti? |
How is it, venerable Ānanda, that this Dhamma taught by the Blessed One should be understood, where a celibate and a non-celibate both have the same destination in the next life?" |
“Evaṁ kho panetaṁ, bhagini, bhagavatā byākatan”ti. |
Thus indeed, sister, it was declared by the Blessed One. |
Atha kho āyasmā ānando migasālāya upāsikāya nivesane piṇḍapātaṁ gahetvā uṭṭhāyāsanā pakkāmi. |
Then the venerable Ānanda, having received alms food at the dwelling of the laywoman Migasālā, got up from his seat and departed. |
Atha kho āyasmā ānando pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Then the venerable Ānanda, after the meal, having returned from alms round, approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the venerable Ānanda said this to the Blessed One: |
“Idhāhaṁ, bhante, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena migasālāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdiṁ. |
"Here, venerable sir, having dressed in the morning and taken my bowl and outer robe, I approached the dwelling of the laywoman Migasālā; having approached, I sat down on the prepared seat. |
Atha kho, bhante, migasālā upāsikā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho, bhante, migasālā upāsikā maṁ etadavoca: |
Then, venerable sir, the laywoman Migasālā approached me; having approached, she paid homage to me and sat down to one side. Sitting to one side, venerable sir, the laywoman Migasālā said this to me: |
‘Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyaṁ. |
'How is it, venerable Ānanda, that this Dhamma taught by the Blessed One should be understood, where a celibate and a non-celibate both have the same destination in the next life? |
Pitā me, bhante, purāṇo brahmacārī ahosi ārācārī virato methunā gāmadhammā. |
My father, venerable sir, Purāṇa was a celibate, living apart, abstaining from sexual intercourse, the village practice. |
So kālaṅkato bhagavatā byākato sakadāgāmī satto tusitaṁ kāyaṁ upapannoti. |
When he died, he was declared by the Blessed One to be a once-returner who has been reborn in the Tusita heaven. |
Pitāmaho me, bhante, isidatto abrahmacārī ahosi sadārasantuṭṭho. |
My grandfather, venerable sir, Isidatta was a non-celibate, content with his own wife. |
Sopi kālaṅkato bhagavatā byākato—sakadāgāmī satto tusitaṁ kāyaṁ upapannoti. |
He too, when he died, was declared by the Blessed One to be a once-returner who has been reborn in the Tusita heaven. |
Kathaṁ kathaṁ nāmāyaṁ, bhante ānanda, bhagavatā dhammo desito aññeyyo, yatra hi nāma brahmacārī ca abrahmacārī ca ubho samasamagatikā bhavissanti abhisamparāyan’ti? |
How is it, venerable Ānanda, that this Dhamma taught by the Blessed One should be understood, where a celibate and a non-celibate both have the same destination in the next life?' |
Evaṁ vutte, ahaṁ, bhante, migasālaṁ upāsikaṁ etadavocaṁ: |
When this was said, venerable sir, I said this to the laywoman Migasālā: |
‘evaṁ kho panetaṁ, bhagini, bhagavatā byākatan’”ti. |
'Thus indeed, sister, it was declared by the Blessed One.'" |
“Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe? |
"Who is this laywoman Migasālā, Ānanda—foolish, incompetent, with a woman's wisdom? And who has knowledge of the classification of individuals? |
Dasayime, ānanda, puggalā santo saṁvijjamānā lokasmiṁ. |
There are, Ānanda, these ten individuals found existing in the world. |
Katame dasa? |
What ten? |
Idhānanda, ekacco puggalo dussīlo hoti. |
Here, Ānanda, a certain individual is immoral. |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti, yatthassa taṁ dussilyaṁ aparisesaṁ nirujjhati. |
He does not truly know that liberation of mind and liberation by wisdom where his immorality ceases without remainder. |
Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. |
He has not done listening, he has not done learning, he has not penetrated views, and he does not gain temporary liberation. |
So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya; |
At the breaking up of the body, after death, he goes to decline, not to distinction; |
hānagāmīyeva hoti, no visesagāmī. |
he goes only to decline, not to distinction. |
Idha panānanda, ekacco puggalo dussīlo hoti. |
But here, Ānanda, a certain individual is immoral. |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ dussilyaṁ aparisesaṁ nirujjhati. |
He truly knows that liberation of mind and liberation by wisdom where his immorality ceases without remainder. |
Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. |
He has done listening, he has done learning, he has penetrated views, and he gains temporary liberation. |
So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya; |
At the breaking up of the body, after death, he goes to distinction, not to decline; |
visesagāmīyeva hoti, no hānagāmī. |
he goes only to distinction, not to decline. |
Tatrānanda, pamāṇikā pamiṇanti: |
There, Ānanda, those who measure say: |
‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṁ eko hīno eko paṇīto’ti? |
'This one has the same qualities, the other has the same qualities. Why is one inferior and one superior?' |
Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya. |
That is for their long-term harm and suffering, Ānanda. |
Tatrānanda, yvāyaṁ puggalo dussīlo hoti. |
There, Ānanda, that individual who is immoral |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ dussilyaṁ aparisesaṁ nirujjhati. |
but truly knows that liberation of mind and liberation by wisdom where his immorality ceases without remainder, |
Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. |
has done listening, has done learning, has penetrated views, and gains temporary liberation— |
Ayaṁ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. |
this individual, Ānanda, is more excellent and superior than that previous individual. |
Taṁ kissa hetu? |
Why is that? |
Imaṁ hānanda, puggalaṁ dhammasoto nibbahati. |
This individual, Ānanda, is carried along by the stream of Dhamma. |
Tadantaraṁ ko jāneyya, aññatra tathāgatena. |
Who could know the difference except a Tathāgata? |
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha, |
Therefore, Ānanda, do not be measurers of individuals, |
mā puggalesu pamāṇaṁ gaṇhittha. |
do not take the measure of individuals. |
Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto. |
One who takes the measure of individuals is destroyed, Ānanda. |
Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso. |
I, Ānanda, might take the measure of individuals, or one who is like me. |
Idha panānanda, ekacco puggalo sīlavā hoti. |
But here, Ānanda, a certain individual is virtuous. |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa taṁ sīlaṁ aparisesaṁ nirujjhati. |
He does not truly know that liberation of mind and liberation by wisdom where his virtue ceases without remainder. |
Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. |
He has not done listening, he has not done learning, he has not penetrated views, and he does not gain temporary liberation. |
So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya; |
At the breaking up of the body, after death, he goes to decline, not to distinction; |
hānagāmīyeva hoti, no visesagāmī. |
he goes only to decline, not to distinction. |
Idha panānanda, ekacco puggalo sīlavā hoti. |
But here, Ānanda, a certain individual is virtuous. |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ sīlaṁ aparisesaṁ nirujjhati. |
He truly knows that liberation of mind and liberation by wisdom where his virtue ceases without remainder. |
Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. |
He has done listening, he has done learning, he has penetrated views, and he gains temporary liberation. |
So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya; |
At the breaking up of the body, after death, he goes to distinction, not to decline; |
visesagāmīyeva hoti, no hānagāmī. |
he goes only to distinction, not to decline. |
Tatrānanda, pamāṇikā pamiṇanti …pe… |
There, Ānanda, those who measure say ... |
ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso. |
I, Ānanda, might take the measure of individuals, or one who is like me. |
Idha panānanda, ekacco puggalo tibbarāgo hoti. |
But here, Ānanda, a certain individual has strong attachment. |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa so rāgo apariseso nirujjhati. |
He does not truly know that liberation of mind and liberation by wisdom where that attachment ceases without remainder. |
Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. |
He has not done listening, he has not done learning, he has not penetrated views, and he does not gain temporary liberation. |
So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya; |
At the breaking up of the body, after death, he goes to decline, not to distinction; |
hānagāmīyeva hoti, no visesagāmī. |
he goes only to decline, not to distinction. |
Idha panānanda, ekacco puggalo tibbarāgo hoti. |
But here, Ānanda, a certain individual has strong attachment. |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa so rāgo apariseso nirujjhati. |
He truly knows that liberation of mind and liberation by wisdom where that attachment ceases without remainder. |
Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. |
He has done listening, he has done learning, he has penetrated views, and he gains temporary liberation. |
So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya; |
At the breaking up of the body, after death, he goes to distinction, not to decline; |
visesagāmīyeva hoti, no hānagāmī. |
he goes only to distinction, not to decline. |
Tatrānanda, pamāṇikā pamiṇanti …pe… |
There, Ānanda, those who measure say ... |
ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso. |
I, Ānanda, might take the measure of individuals, or one who is like me. |
Idha panānanda, ekacco puggalo kodhano hoti. |
But here, Ānanda, a certain individual is angry. |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa so kodho apariseso nirujjhati. |
He does not truly know that liberation of mind and liberation by wisdom where that anger ceases without remainder. |
Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. |
He has not done listening, he has not done learning, he has not penetrated views, and he does not gain temporary liberation. |
So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya; |
At the breaking up of the body, after death, he goes to decline, not to distinction; |
hānagāmīyeva hoti, no visesagāmī. |
he goes only to decline, not to distinction. |
Idha panānanda, ekacco puggalo kodhano hoti. |
But here, Ānanda, a certain individual is angry. |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa so kodho apariseso nirujjhati. |
He truly knows that liberation of mind and liberation by wisdom where that anger ceases without remainder. |
Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. |
He has done listening, he has done learning, he has penetrated views, and he gains temporary liberation. |
So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya; |
At the breaking up of the body, after death, he goes to distinction, not to decline; |
visesagāmīyeva hoti, no hānagāmī. |
he goes only to distinction, not to decline. |
Tatrānanda, pamāṇikā pamiṇanti …pe… |
There, Ānanda, those who measure say ... |
ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso. |
I, Ānanda, might take the measure of individuals, or one who is like me. |
Idha panānanda, ekacco puggalo uddhato hoti. |
But here, Ānanda, a certain individual is restless. |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ nappajānāti yatthassa taṁ uddhaccaṁ aparisesaṁ nirujjhati. |
He does not truly know that liberation of mind and liberation by wisdom where that restlessness ceases without remainder. |
Tassa savanenapi akataṁ hoti, bāhusaccenapi akataṁ hoti, diṭṭhiyāpi appaṭividdhaṁ hoti, sāmāyikampi vimuttiṁ na labhati. |
He has not done listening, he has not done learning, he has not penetrated views, and he does not gain temporary liberation. |
So kāyassa bhedā paraṁ maraṇā hānāya pareti, no visesāya; |
At the breaking up of the body, after death, he goes to decline, not to distinction; |
hānagāmīyeva hoti, no visesagāmī. |
he goes only to decline, not to distinction. |
Idha panānanda, ekacco puggalo uddhato hoti. |
But here, Ānanda, a certain individual is restless. |
Tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ uddhaccaṁ aparisesaṁ nirujjhati. |
He truly knows that liberation of mind and liberation by wisdom where that restlessness ceases without remainder. |
Tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. |
He has done listening, he has done learning, he has penetrated views, and he gains temporary liberation. |
So kāyassa bhedā paraṁ maraṇā visesāya pareti, no hānāya; |
At the breaking up of the body, after death, he goes to distinction, not to decline; |
visesagāmīyeva hoti, no hānagāmī. |
he goes only to distinction, not to decline. |
Tatrānanda, pamāṇikā pamiṇanti: |
There, Ānanda, those who measure say: |
‘imassapi teva dhammā, aparassapi teva dhammā. Kasmā nesaṁ eko hīno eko paṇīto’ti? |
'This one has the same qualities, the other has the same qualities. Why is one inferior and one superior?' |
Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya. |
That is for their long-term harm and suffering, Ānanda. |
Tatrānanda, yvāyaṁ puggalo uddhato hoti tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti yatthassa taṁ uddhaccaṁ aparisesaṁ nirujjhati, |
There, Ānanda, that individual who is restless but truly knows that liberation of mind and liberation by wisdom where that restlessness ceases without remainder, |
tassa savanenapi kataṁ hoti, bāhusaccenapi kataṁ hoti, diṭṭhiyāpi paṭividdhaṁ hoti, sāmāyikampi vimuttiṁ labhati. |
has done listening, has done learning, has penetrated views, and gains temporary liberation— |
Ayaṁ, ānanda, puggalo amunā purimena puggalena abhikkantataro ca paṇītataro ca. |
this individual, Ānanda, is more excellent and superior than that previous individual. |
Taṁ kissa hetu? |
Why is that? |
Imaṁ hānanda, puggalaṁ dhammasoto nibbahati. |
This individual, Ānanda, is carried along by the stream of Dhamma. |
Tadantaraṁ ko jāneyya aññatra tathāgatena. |
Who could know the difference except a Tathāgata? |
Tasmātihānanda, mā puggalesu pamāṇikā ahuvattha; |
Therefore, Ānanda, do not be measurers of individuals; |
mā puggalesu pamāṇaṁ gaṇhittha. |
do not take the measure of individuals. |
Khaññati hānanda, puggalesu pamāṇaṁ gaṇhanto. |
One who takes the measure of individuals is destroyed, Ānanda. |
Ahaṁ vā, ānanda, puggalesu pamāṇaṁ gaṇheyyaṁ yo vā panassa mādiso. |
I, Ānanda, might take the measure of individuals, or one who is like me. |
Kā cānanda, migasālā upāsikā bālā abyattā ammakā ammakapaññā, ke ca purisapuggalaparopariye ñāṇe. |
Who is this laywoman Migasālā, Ānanda—foolish, incompetent, with a woman's wisdom? And who has knowledge of the classification of individuals? |
Ime kho, ānanda, dasa puggalā santo saṁvijjamānā lokasmiṁ. |
These, Ānanda, are the ten individuals found existing in the world. |
Yathārūpena, ānanda, sīlena purāṇo samannāgato ahosi tathārūpena sīlena isidatto samannāgato abhavissa, nayidha purāṇo isidattassa gatimpi aññassa. |
If, Ānanda, Purāṇa had possessed the kind of virtue that Isidatta possessed, Isidatta would not have known even Purāṇa's destination. |
Yathārūpāya cānanda, paññāya isidatto samannāgato ahosi tathārūpāya paññāya purāṇo samannāgato abhavissa, nayidha isidatto purāṇassa gatimpi aññassa. |
And if, Ānanda, Isidatta had possessed the kind of wisdom that Purāṇa possessed, Purāṇa would not have known even Isidatta's destination. |
Iti kho, ānanda, ime puggalā ubho ekaṅgahīnā”ti. |
Thus, Ānanda, these individuals are both deficient in one aspect." |
Pañcamaṁ. |
Fifth. |
76 - AN10.76 Tayodhammasutta |
76 - AN10.76 The Discourse on Three Things |
“Tayome, bhikkhave, dhammā loke na saṁvijjeyyuṁ, na tathāgato loke uppajjeyya arahaṁ sammāsambuddho, na tathāgatappavedito dhammavinayo loke dibbeyya. |
"If these three things, bhikkhus, did not exist in the world, the Tathāgata would not arise in the world, the Accomplished One, the Perfectly Enlightened One, and the Dhamma and discipline proclaimed by the Tathāgata would not shine in the world. |
Katame tayo? |
What three? |
Jāti ca, jarā ca, maraṇañca— |
Birth, aging, and death— |
ime kho, bhikkhave, tayo dhammā loke na saṁvijjeyyuṁ, na tathāgato loke uppajjeyya arahaṁ sammāsambuddho, na tathāgatappavedito dhammavinayo loke dibbeyya. |
if these three things, bhikkhus, did not exist in the world, the Tathāgata would not arise in the world, the Accomplished One, the Perfectly Enlightened One, and the Dhamma and discipline proclaimed by the Tathāgata would not shine in the world. |
Yasmā ca kho, bhikkhave, ime tayo dhammā loke saṁvijjanti tasmā tathāgato loke uppajjati arahaṁ sammāsambuddho, tasmā tathāgatappavedito dhammavinayo loke dibbati. |
But because, bhikkhus, these three things exist in the world, therefore the Tathāgata arises in the world, the Accomplished One, the Perfectly Enlightened One, therefore the Dhamma and discipline proclaimed by the Tathāgata shines in the world. |
Tayome, bhikkhave, dhamme appahāya abhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ. |
Without abandoning these three things, bhikkhus, one is unable to abandon birth, unable to abandon aging, unable to abandon death. |
Katame tayo? |
What three? |
Rāgaṁ appahāya, dosaṁ appahāya, mohaṁ appahāya— |
Without abandoning greed, without abandoning hatred, without abandoning delusion— |
ime kho, bhikkhave, tayo dhamme appahāya abhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ. |
without abandoning these three things, bhikkhus, one is unable to abandon birth, unable to abandon aging, unable to abandon death. |
Tayome, bhikkhave, dhamme appahāya abhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ. |
Without abandoning these three things, bhikkhus, one is unable to abandon greed, unable to abandon hatred, unable to abandon delusion. |
Katame tayo? |
What three? |
Sakkāyadiṭṭhiṁ appahāya, vicikicchaṁ appahāya, sīlabbataparāmāsaṁ appahāya— |
Without abandoning identity view, without abandoning doubt, without abandoning attachment to rites and rituals— |
ime kho, bhikkhave, tayo dhamme appahāya abhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ. |
without abandoning these three things, bhikkhus, one is unable to abandon greed, unable to abandon hatred, unable to abandon delusion. |
Tayome, bhikkhave, dhamme appahāya abhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. |
Without abandoning these three things, bhikkhus, one is unable to abandon identity view, unable to abandon doubt, unable to abandon attachment to rites and rituals. |
Katame tayo? |
What three? |
Ayonisomanasikāraṁ appahāya, kummaggasevanaṁ appahāya, cetaso līnattaṁ appahāya— |
Without abandoning improper attention, without abandoning following the wrong path, without abandoning mental sluggishness— |
ime kho, bhikkhave, tayo dhamme appahāya abhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. |
without abandoning these three things, bhikkhus, one is unable to abandon identity view, unable to abandon doubt, unable to abandon attachment to rites and rituals. |
Tayome, bhikkhave, dhamme appahāya abhabbo ayoniso manasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. |
Without abandoning these three things, bhikkhus, one is unable to abandon improper attention, unable to abandon following the wrong path, unable to abandon mental sluggishness. |
Katame tayo? |
What three? |
Muṭṭhassaccaṁ appahāya, asampajaññaṁ appahāya, cetaso vikkhepaṁ appahāya— |
Without abandoning forgetfulness, without abandoning lack of clear comprehension, without abandoning mental distraction— |
ime kho, bhikkhave, tayo dhamme appahāya abhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. |
without abandoning these three things, bhikkhus, one is unable to abandon improper attention, unable to abandon following the wrong path, unable to abandon mental sluggishness. |
Tayome, bhikkhave, dhamme appahāya abhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ. |
Without abandoning these three things, bhikkhus, one is unable to abandon forgetfulness, unable to abandon lack of clear comprehension, unable to abandon mental distraction. |
Katame tayo? |
What three? |
Ariyānaṁ adassanakamyataṁ appahāya, ariyadhammassa asotukamyataṁ appahāya, upārambhacittataṁ appahāya— |
Without abandoning unwillingness to see the noble ones, without abandoning unwillingness to hear the noble Dhamma, without abandoning a fault-finding mind— |
ime kho, bhikkhave, tayo dhamme appahāya abhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ. |
without abandoning these three things, bhikkhus, one is unable to abandon forgetfulness, unable to abandon lack of clear comprehension, unable to abandon mental distraction. |
Tayome, bhikkhave, dhamme appahāya abhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ. |
Without abandoning these three things, bhikkhus, one is unable to abandon unwillingness to see the noble ones, unable to abandon unwillingness to hear the noble Dhamma, unable to abandon a fault-finding mind. |
Katame tayo? |
What three? |
Uddhaccaṁ appahāya, asaṁvaraṁ appahāya, dussilyaṁ appahāya— |
Without abandoning restlessness, without abandoning non-restraint, without abandoning immorality— |
ime kho, bhikkhave, tayo dhamme appahāya abhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ. |
without abandoning these three things, bhikkhus, one is unable to abandon unwillingness to see the noble ones, unable to abandon unwillingness to hear the noble Dhamma, unable to abandon a fault-finding mind. |
Tayome, bhikkhave, dhamme appahāya abhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ. |
Without abandoning these three things, bhikkhus, one is unable to abandon restlessness, unable to abandon non-restraint, unable to abandon immorality. |
Katame tayo? |
What three? |
Assaddhiyaṁ appahāya, avadaññutaṁ appahāya, kosajjaṁ appahāya— |
Without abandoning lack of faith, without abandoning ingratitude, without abandoning laziness— |
ime kho, bhikkhave, tayo dhamme appahāya abhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ. |
without abandoning these three things, bhikkhus, one is unable to abandon restlessness, unable to abandon non-restraint, unable to abandon immorality. |
Tayome, bhikkhave, dhamme appahāya abhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ. |
Without abandoning these three things, bhikkhus, one is unable to abandon lack of faith, unable to abandon ingratitude, unable to abandon laziness. |
Katame tayo? |
What three? |
Anādariyaṁ appahāya, dovacassataṁ appahāya, pāpamittataṁ appahāya— |
Without abandoning disrespect, without abandoning stubbornness, without abandoning evil friendship— |
ime kho, bhikkhave, tayo dhamme appahāya abhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ. |
without abandoning these three things, bhikkhus, one is unable to abandon lack of faith, unable to abandon ingratitude, unable to abandon laziness. |
Tayome, bhikkhave, dhamme appahāya abhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ. |
Without abandoning these three things, bhikkhus, one is unable to abandon disrespect, unable to abandon stubbornness, unable to abandon evil friendship. |
Katame tayo? |
What three? |
Ahirikaṁ appahāya, anottappaṁ appahāya, pamādaṁ appahāya— |
Without abandoning shamelessness, without abandoning lack of moral dread, without abandoning heedlessness— |
ime kho, bhikkhave, tayo dhamme appahāya abhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ. |
without abandoning these three things, bhikkhus, one is unable to abandon disrespect, unable to abandon stubbornness, unable to abandon evil friendship. |
Ahirikoyaṁ, bhikkhave, anottāpī pamatto hoti. |
One who is shameless, bhikkhus, without moral dread, is heedless. |
So pamatto samāno abhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ. |
Being heedless, he is unable to abandon disrespect, unable to abandon stubbornness, unable to abandon evil friendship. |
So pāpamitto samāno abhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ. |
Being of evil friendship, he is unable to abandon lack of faith, unable to abandon ingratitude, unable to abandon laziness. |
So kusīto samāno abhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ. |
Being lazy, he is unable to abandon restlessness, unable to abandon non-restraint, unable to abandon immorality. |
So dussīlo samāno abhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ. |
Being immoral, he is unable to abandon unwillingness to see the noble ones, unable to abandon unwillingness to hear the noble Dhamma, unable to abandon a fault-finding mind. |
So upārambhacitto samāno abhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ. |
Being fault-finding, he is unable to abandon forgetfulness, unable to abandon lack of clear comprehension, unable to abandon mental distraction. |
So vikkhittacitto samāno abhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. |
Having a distracted mind, he is unable to abandon improper attention, unable to abandon following the wrong path, unable to abandon mental sluggishness. |
So līnacitto samāno abhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. |
Having a sluggish mind, he is unable to abandon identity view, unable to abandon doubt, unable to abandon attachment to rites and rituals. |
So vicikiccho samāno abhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ. |
Being doubtful, he is unable to abandon greed, unable to abandon hatred, unable to abandon delusion. |
So rāgaṁ appahāya dosaṁ appahāya mohaṁ appahāya abhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ. |
Without abandoning greed, without abandoning hatred, without abandoning delusion, he is unable to abandon birth, unable to abandon aging, unable to abandon death. |
Tayome, bhikkhave, dhamme pahāya bhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ. |
By abandoning these three things, bhikkhus, one is able to abandon birth, able to abandon aging, able to abandon death. |
Katame tayo? |
What three? |
Rāgaṁ pahāya, dosaṁ pahāya, mohaṁ pahāya— |
By abandoning greed, by abandoning hatred, by abandoning delusion— |
ime kho, bhikkhave, tayo dhamme pahāya bhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātuṁ. |
by abandoning these three things, bhikkhus, one is able to abandon birth, able to abandon aging, able to abandon death. |
Tayome, bhikkhave, dhamme pahāya bhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ. |
By abandoning these three things, bhikkhus, one is able to abandon greed, able to abandon hatred, able to abandon delusion. |
Katame tayo? |
What three? |
Sakkāyadiṭṭhiṁ pahāya, vicikicchaṁ pahāya, sīlabbataparāmāsaṁ pahāya— |
By abandoning identity view, by abandoning doubt, by abandoning attachment to rites and rituals— |
ime kho, bhikkhave, tayo dhamme pahāya bhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ. |
by abandoning these three things, bhikkhus, one is able to abandon greed, able to abandon hatred, able to abandon delusion. |
Tayome, bhikkhave, dhamme pahāya bhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. |
By abandoning these three things, bhikkhus, one is able to abandon identity view, able to abandon doubt, able to abandon attachment to rites and rituals. |
Katame tayo? |
What three? |
Ayonisomanasikāraṁ pahāya, kummaggasevanaṁ pahāya, cetaso līnattaṁ pahāya— |
By abandoning improper attention, by abandoning following the wrong path, by abandoning mental sluggishness— |
ime kho, bhikkhave, tayo dhamme pahāya bhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. |
by abandoning these three things, bhikkhus, one is able to abandon identity view, able to abandon doubt, able to abandon attachment to rites and rituals. |
Tayome, bhikkhave, dhamme pahāya bhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. |
By abandoning these three things, bhikkhus, one is able to abandon improper attention, able to abandon following the wrong path, able to abandon mental sluggishness. |
Katame tayo? |
What three? |
Muṭṭhassaccaṁ pahāya, asampajaññaṁ pahāya, cetaso vikkhepaṁ pahāya— |
By abandoning forgetfulness, by abandoning lack of clear comprehension, by abandoning mental distraction— |
ime kho, bhikkhave, tayo dhamme pahāya bhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. |
by abandoning these three things, bhikkhus, one is able to abandon improper attention, able to abandon following the wrong path, able to abandon mental sluggishness. |
Tayome, bhikkhave, dhamme pahāya bhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ. |
By abandoning these three things, bhikkhus, one is able to abandon forgetfulness, able to abandon lack of clear comprehension, able to abandon mental distraction. |
Katame tayo? |
What three? |
Ariyānaṁ adassanakamyataṁ pahāya, ariyadhammassa asotukamyataṁ pahāya, upārambhacittataṁ pahāya— |
By abandoning unwillingness to see the noble ones, by abandoning unwillingness to hear the noble Dhamma, by abandoning a fault-finding mind— |
ime kho, bhikkhave, tayo dhamme pahāya bhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ. |
by abandoning these three things, bhikkhus, one is able to abandon forgetfulness, able to abandon lack of clear comprehension, able to abandon mental distraction. |
Tayome, bhikkhave, dhamme pahāya bhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ. |
By abandoning these three things, bhikkhus, one is able to abandon unwillingness to see the noble ones, able to abandon unwillingness to hear the noble Dhamma, able to abandon a fault-finding mind. |
Katame tayo? |
What three? |
Uddhaccaṁ pahāya, asaṁvaraṁ pahāya, dussilyaṁ pahāya— |
By abandoning restlessness, by abandoning non-restraint, by abandoning immorality— |
ime kho, bhikkhave, tayo dhamme pahāya bhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ. |
by abandoning these three things, bhikkhus, one is able to abandon unwillingness to see the noble ones, able to abandon unwillingness to hear the noble Dhamma, able to abandon a fault-finding mind. |
Tayome, bhikkhave, dhamme pahāya bhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ. |
By abandoning these three things, bhikkhus, one is able to abandon restlessness, able to abandon non-restraint, able to abandon immorality. |
Katame tayo? |
What three? |
Assaddhiyaṁ pahāya, avadaññutaṁ pahāya, kosajjaṁ pahāya— |
By abandoning lack of faith, by abandoning ingratitude, by abandoning laziness— |
ime kho, bhikkhave, tayo dhamme pahāya bhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ. |
by abandoning these three things, bhikkhus, one is able to abandon restlessness, able to abandon non-restraint, able to abandon immorality. |
Tayome, bhikkhave, dhamme pahāya bhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ. |
By abandoning these three things, bhikkhus, one is able to abandon lack of faith, able to abandon ingratitude, able to abandon laziness. |
Katame tayo? |
What three? |
Anādariyaṁ pahāya, dovacassataṁ pahāya, pāpamittataṁ pahāya— |
By abandoning disrespect, by abandoning stubbornness, by abandoning evil friendship— |
ime kho, bhikkhave, tayo dhamme pahāya bhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ. |
by abandoning these three things, bhikkhus, one is able to abandon lack of faith, able to abandon ingratitude, able to abandon laziness. |
Tayome, bhikkhave, dhamme pahāya bhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ. |
By abandoning these three things, bhikkhus, one is able to abandon disrespect, able to abandon stubbornness, able to abandon evil friendship. |
Katame tayo? |
What three? |
Ahirikaṁ pahāya, anottappaṁ pahāya, pamādaṁ pahāya— |
By abandoning shamelessness, by abandoning lack of moral dread, by abandoning heedlessness— |
ime kho, bhikkhave, tayo dhamme pahāya bhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ. |
by abandoning these three things, bhikkhus, one is able to abandon disrespect, able to abandon stubbornness, able to abandon evil friendship. |
Hirīmāyaṁ, bhikkhave, ottāpī appamatto hoti. |
One who has shame, bhikkhus, with moral dread, is heedful. |
So appamatto samāno bhabbo anādariyaṁ pahātuṁ dovacassataṁ pahātuṁ pāpamittataṁ pahātuṁ. |
Being heedful, he is able to abandon disrespect, able to abandon stubbornness, able to abandon evil friendship. |
So kalyāṇamitto samāno bhabbo assaddhiyaṁ pahātuṁ avadaññutaṁ pahātuṁ kosajjaṁ pahātuṁ. |
Being of good friendship, he is able to abandon lack of faith, able to abandon ingratitude, able to abandon laziness. |
So āraddhavīriyo samāno bhabbo uddhaccaṁ pahātuṁ asaṁvaraṁ pahātuṁ dussilyaṁ pahātuṁ. |
Having aroused energy, he is able to abandon restlessness, able to abandon non-restraint, able to abandon immorality. |
So sīlavā samāno bhabbo ariyānaṁ adassanakamyataṁ pahātuṁ ariyadhammassa asotukamyataṁ pahātuṁ upārambhacittataṁ pahātuṁ. |
Being virtuous, he is able to abandon unwillingness to see the noble ones, able to abandon unwillingness to hear the noble Dhamma, able to abandon a fault-finding mind. |
So anupārambhacitto samāno bhabbo muṭṭhassaccaṁ pahātuṁ asampajaññaṁ pahātuṁ cetaso vikkhepaṁ pahātuṁ. |
Being non-fault-finding, he is able to abandon forgetfulness, able to abandon lack of clear comprehension, able to abandon mental distraction. |
So avikkhittacitto samāno bhabbo ayonisomanasikāraṁ pahātuṁ kummaggasevanaṁ pahātuṁ cetaso līnattaṁ pahātuṁ. |
Having an undistracted mind, he is able to abandon improper attention, able to abandon following the wrong path, able to abandon mental sluggishness. |
So alīnacitto samāno bhabbo sakkāyadiṭṭhiṁ pahātuṁ vicikicchaṁ pahātuṁ sīlabbataparāmāsaṁ pahātuṁ. |
Having a non-sluggish mind, he is able to abandon identity view, able to abandon doubt, able to abandon attachment to rites and rituals. |
So avicikiccho samāno bhabbo rāgaṁ pahātuṁ dosaṁ pahātuṁ mohaṁ pahātuṁ. |
Being without doubt, he is able to abandon greed, able to abandon hatred, able to abandon delusion. |
So rāgaṁ pahāya dosaṁ pahāya mohaṁ pahāya bhabbo jātiṁ pahātuṁ jaraṁ pahātuṁ maraṇaṁ pahātun”ti. |
By abandoning greed, by abandoning hatred, by abandoning delusion, he is able to abandon birth, able to abandon aging, able to abandon death." |
Chaṭṭhaṁ. |
Sixth. |
85 - AN10.85 Katthīsutta |
85 - AN10.85 The Discourse to Katthi |
Ekaṁ samayaṁ āyasmā mahācundo cetīsu viharati sahajātiyaṁ. |
At one time the venerable Mahācunda was dwelling among the Cetīs at Sahajāti. |
Tatra kho āyasmā mahācundo bhikkhū āmantesi: |
There the venerable Mahācunda addressed the bhikkhus: |
“āvuso bhikkhave”ti. |
Friend bhikkhus. |
“Āvuso”ti kho te bhikkhū āyasmato mahācundassa paccassosuṁ. |
"Friend," those bhikkhus replied to the venerable Mahācunda. |
Āyasmā mahācundo etadavoca: |
The venerable Mahācunda said this: |
“Idhāvuso, bhikkhu katthī hoti vikatthī adhigamesu: |
"Here, friends, a bhikkhu is boastful and vainglorious about his attainments: |
‘ahaṁ paṭhamaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ dutiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ tatiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ catutthaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākāsānañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ viññāṇañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākiñcaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ nevasaññānāsaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti. |
'I both enter and emerge from the first jhāna, I both enter and emerge from the second jhāna, I both enter and emerge from the third jhāna, I both enter and emerge from the fourth jhāna, I both enter and emerge from the base of infinite space, I both enter and emerge from the base of infinite consciousness, I both enter and emerge from the base of nothingness, I both enter and emerge from the base of neither-perception-nor-non-perception, I both enter and emerge from the cessation of perception and feeling.' |
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. |
The Tathāgata or a disciple of the Tathāgata who is a meditator, skilled in attainments, skilled in reading other minds, skilled in the ways of other minds questions him, examines him, and interrogates him. |
So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṁ āpajjati vicinaṁ āpajjati anayaṁ āpajjati byasanaṁ āpajjati anayabyasanaṁ āpajjati. |
When questioned, examined, and interrogated by the Tathāgata or a disciple of the Tathāgata who is a meditator, skilled in attainments, skilled in reading other minds, skilled in the ways of other minds, he falls into distress, confusion, trouble, misfortune, and calamity. |
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca manasi karoti: |
The Tathāgata or a disciple of the Tathāgata who is a meditator, skilled in attainments, skilled in reading other minds, skilled in the ways of other minds, knowing his mind with mind, reflects: |
‘kiṁ nu kho ayamāyasmā katthī hoti vikatthī adhigamesu— |
'Why is this venerable one boastful and vainglorious about his attainments— |
ahaṁ paṭhamaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi …pe… |
I both enter and emerge from the first jhāna ... |
ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti. |
I both enter and emerge from the cessation of perception and feeling?' |
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca pajānāti: |
The Tathāgata or a disciple of the Tathāgata who is a meditator, skilled in attainments, skilled in reading other minds, skilled in the ways of other minds, knowing his mind with mind, understands: |
‘Dīgharattaṁ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī na santatakārī na santatavutti sīlesu. |
'For a long time this venerable one has been one who breaks, tears, spots, and stains, not one who is continuous and consistent in his conduct regarding virtue. |
Dussīlo kho ayamāyasmā. |
This venerable one is immoral. |
Dussilyaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
Immorality is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Assaddho kho pana ayamāyasmā; |
This venerable one is faithless; |
assaddhiyaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
lack of faith is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Appassuto kho pana ayamāyasmā anācāro; |
This venerable one has learned little and is not well-behaved; |
appasaccaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
little learning is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Dubbaco kho pana ayamāyasmā; |
This venerable one is hard to admonish; |
dovacassatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
being hard to admonish is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Pāpamitto kho pana ayamāyasmā; |
This venerable one has evil friends; |
pāpamittatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
having evil friends is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Kusīto kho pana ayamāyasmā; |
This venerable one is lazy; |
kosajjaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
laziness is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Muṭṭhassati kho pana ayamāyasmā; |
This venerable one is forgetful; |
muṭṭhassaccaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
forgetfulness is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Kuhako kho pana ayamāyasmā; |
This venerable one is fraudulent; |
kohaññaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
fraud is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Dubbharo kho pana ayamāyasmā; |
This venerable one is difficult to support; |
dubbharatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
being difficult to support is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Duppañño kho pana ayamāyasmā; |
This venerable one lacks wisdom; |
duppaññatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ’. |
lack of wisdom is a decline in the Dhamma and discipline proclaimed by the Tathāgata.' |
Seyyathāpi, āvuso, sahāyako sahāyakaṁ evaṁ vadeyya: |
Just as, friends, a friend might say to a friend: |
‘yadā te, samma, dhanena dhanakaraṇīyaṁ assa, yāceyyāsi maṁ dhanaṁ. Dassāmi te dhanan’ti. |
'When you have need of wealth for some purpose, you should ask me for wealth. I will give you wealth.' |
So kiñcideva dhanakaraṇīye samuppanne sahāyako sahāyakaṁ evaṁ vadeyya: ‘attho me, samma, dhanena. Dehi me dhanan’ti. |
Then when some need for wealth arises, the friend says to his friend: |
So evaṁ vadeyya: |
'I need wealth, friend. Give me wealth.' |
‘tena hi, samma, idha khanāhī’ti. So tatra khananto nādhigaccheyya. |
He would say: |
So evaṁ vadeyya: |
'Well then, friend, dig here.' |
‘alikaṁ maṁ, samma, avaca; tucchakaṁ maṁ, samma, avaca—idha khanāhī’ti. |
Digging there, he would find nothing. |
So evaṁ vadeyya: |
He would say: |
‘nāhaṁ taṁ, samma, alikaṁ avacaṁ, tucchakaṁ avacaṁ. Tena hi, samma, idha khanāhī’ti. |
'You lied to me, friend; you spoke falsely to me—dig here.' |
So tatrapi khananto nādhigaccheyya. |
He would say: |
So evaṁ vadeyya: |
'I did not lie to you, friend, I did not speak falsely. Well then, friend, dig here.' |
‘alikaṁ maṁ, samma, avaca, tucchakaṁ maṁ, samma, avaca—idha khanāhī’ti. |
Digging there too, he would find nothing. |
So evaṁ vadeyya: |
He would say: |
‘nāhaṁ taṁ, samma, alikaṁ avacaṁ, tucchakaṁ avacaṁ. Tena hi, samma, idha khanāhī’ti. |
'You lied to me, friend; you spoke falsely to me—dig here.' |
So tatrapi khananto nādhigaccheyya. |
He would say: |
So evaṁ vadeyya: |
'I did not lie to you, friend, I did not speak falsely. Well then, friend, dig here.' |
‘alikaṁ maṁ, samma, avaca, tucchakaṁ maṁ, samma, avaca—idha khanāhī’ti. |
Digging there too, he would find nothing. |
So evaṁ vadeyya: |
He would say: |
‘nāhaṁ taṁ, samma, alikaṁ avacaṁ, tucchakaṁ avacaṁ. Api ca ahameva ummādaṁ pāpuṇiṁ cetaso vipariyāyan’ti. |
'You lied to me, friend; you spoke falsely to me—dig here.' |
Evamevaṁ kho, āvuso, bhikkhu katthī hoti vikatthī adhigamesu: |
He would say: |
‘ahaṁ paṭhamaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ dutiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ tatiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ catutthaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākāsānañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ viññāṇañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākiñcaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ nevasaññānāsaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti. |
'I did not lie to you, friend, I did not speak falsely. But I myself went mad and had a mental derangement.' |
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. |
In the same way, friends, a bhikkhu is boastful and vainglorious about his attainments: |
So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṁ āpajjati vicinaṁ āpajjati anayaṁ āpajjati byasanaṁ āpajjati anayabyasanaṁ āpajjati. |
'I both enter and emerge from the first jhāna, I both enter and emerge from the second jhāna, I both enter and emerge from the third jhāna, I both enter and emerge from the fourth jhāna, I both enter and emerge from the base of infinite space, I both enter and emerge from the base of infinite consciousness, I both enter and emerge from the base of nothingness, I both enter and emerge from the base of neither-perception-nor-non-perception, I both enter and emerge from the cessation of perception and feeling.' |
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca manasi karoti: |
The Tathāgata or a disciple of the Tathāgata who is a meditator, skilled in attainments, skilled in reading other minds, skilled in the ways of other minds questions him, examines him, and interrogates him. |
‘kiṁ nu kho ayamāyasmā katthī hoti vikatthī adhigamesu— |
When questioned, examined, and interrogated by the Tathāgata or a disciple of the Tathāgata who is a meditator, skilled in attainments, skilled in reading other minds, skilled in the ways of other minds, he falls into distress, confusion, trouble, misfortune, and calamity. |
ahaṁ paṭhamaṁ jhānaṁ samāpajjāmipi …pe… |
The Tathāgata or a disciple of the Tathāgata who is a meditator, skilled in attainments, skilled in reading other minds, skilled in the ways of other minds, knowing his mind with mind, reflects: |
ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti. |
'Why is this venerable one boastful and vainglorious about his attainments— |
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittapariyāyakusalo cetasā ceto paricca pajānāti: |
I both enter and emerge from the first jhāna ... |
‘Dīgharattaṁ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti sīlesu. |
I both enter and emerge from the cessation of perception and feeling?' |
Dussīlo kho ayamāyasmā; |
The Tathāgata or a disciple of the Tathāgata who is a meditator, skilled in attainments, skilled in the ways of other minds, knowing his mind with mind, understands: |
dussilyaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
'For a long time this venerable one has been one who breaks, tears, spots, and stains, not one who is continuous and consistent in his conduct regarding virtue. |
Assaddho kho pana ayamāyasmā; |
This venerable one is immoral; |
assaddhiyaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
immorality is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Appassuto kho pana ayamāyasmā anācāro; |
This venerable one is faithless; |
appasaccaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
lack of faith is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Dubbaco kho pana ayamāyasmā; |
This venerable one has learned little and is not well-behaved; |
dovacassatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
little learning is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Pāpamitto kho pana ayamāyasmā; |
This venerable one is hard to admonish; |
pāpamittatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
being hard to admonish is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Kusīto kho pana ayamāyasmā; |
This venerable one has evil friends; |
kosajjaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
having evil friends is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Muṭṭhassati kho pana ayamāyasmā; |
This venerable one is lazy; |
muṭṭhassaccaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
laziness is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Kuhako kho pana ayamāyasmā; |
This venerable one is forgetful; |
kohaññaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
forgetfulness is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Dubbharo kho pana ayamāyasmā; |
This venerable one is fraudulent; |
dubbharatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
fraud is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Duppañño kho pana ayamāyasmā; |
This venerable one is difficult to support; |
duppaññatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ’. |
being difficult to support is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. |
This venerable one lacks wisdom; |
So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjatī”ti. |
lack of wisdom is a decline in the Dhamma and discipline proclaimed by the Tathāgata.' |
Pañcamaṁ. |
It is impossible, friends, for a bhikkhu to achieve growth, increase, and expansion in this Dhamma and discipline without abandoning these ten things. |
| |
It is possible, friends, for a bhikkhu to achieve growth, increase, and expansion in this Dhamma and discipline by abandoning these ten things." |
| |
Fifth. |
86 - AN10.86 Adhimānasutta |
86 - AN10.86 The Discourse on Conceit |
Ekaṁ samayaṁ āyasmā mahākassapo rājagahe viharati veḷuvane kalandakanivāpe. |
At one time the venerable Mahākassapa was dwelling at Rājagaha in the Bamboo Grove at the Squirrels' Feeding Ground. |
Tatra kho āyasmā mahākassapo bhikkhū āmantesi: |
There the venerable Mahākassapa addressed the bhikkhus: |
“āvuso bhikkhave”ti. |
Friend bhikkhus. |
“Āvuso”ti kho te bhikkhū āyasmato mahākassapassa paccassosuṁ. |
"Friend," those bhikkhus replied to the venerable Mahākassapa. |
Āyasmā mahākassapo etadavoca: |
The venerable Mahākassapa said this: |
“Idhāvuso, bhikkhu aññaṁ byākaroti: |
"Here, friends, a bhikkhu declares final knowledge: |
‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. |
'Birth is destroyed, the holy life has been lived, what had to be done has been done, I know there is no more for this state of being.' |
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo samanuyuñjati samanuggāhati samanubhāsati. |
The Tathāgata or a disciple of the Tathāgata who is a meditator, skilled in attainments, skilled in reading other minds, skilled in the ways of other minds questions him, examines him, and interrogates him. |
So tathāgatena vā tathāgatasāvakena vā jhāyinā samāpattikusalena paracittakusalena paracittapariyāyakusalena samanuyuñjiyamāno samanuggāhiyamāno samanubhāsiyamāno irīṇaṁ āpajjati vicinaṁ āpajjati anayaṁ āpajjati byasanaṁ āpajjati anayabyasanaṁ āpajjati. |
When questioned, examined, and interrogated by the Tathāgata or a disciple of the Tathāgata who is a meditator, skilled in attainments, skilled in reading other minds, skilled in the ways of other minds, he falls into distress, confusion, trouble, misfortune, and calamity. |
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca manasi karoti: |
The Tathāgata or a disciple of the Tathāgata who is a meditator, skilled in attainments, skilled in reading other minds, skilled in the ways of other minds, knowing his mind with mind, reflects: |
‘kiṁ nu kho ayamāyasmā aññaṁ byākaroti— |
'Why does this venerable one declare final knowledge— |
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. |
birth is destroyed, the holy life has been lived, what had to be done has been done, I know there is no more for this state of being?' |
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca pajānāti: |
The Tathāgata or a disciple of the Tathāgata who is a meditator, skilled in attainments, skilled in reading other minds, skilled in the ways of other minds, knowing his mind with mind, understands: |
‘Adhimāniko kho ayamāyasmā adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. |
'This venerable one is conceited and conceited in his conceit, perceiving the unattained as attained, the undone as done, the unrealized as realized. |
Adhimānena aññaṁ byākaroti— |
Through conceit he declares final knowledge— |
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. |
birth is destroyed, the holy life has been lived, what had to be done has been done, I know there is no more for this state of being.' |
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca manasi karoti: |
The Tathāgata or a disciple of the Tathāgata who is a meditator, skilled in attainments, skilled in reading other minds, skilled in the ways of other minds, knowing his mind with mind, reflects: |
‘kiṁ nu kho ayamāyasmā nissāya adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. |
'On what basis is this venerable one conceited and conceited in his conceit, perceiving the unattained as attained, the undone as done, the unrealized as realized? |
Adhimānena aññaṁ byākaroti— |
Through conceit he declares final knowledge— |
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. |
birth is destroyed, the holy life has been lived, what had to be done has been done, I know there is no more for this state of being.' |
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca pajānāti: |
The Tathāgata or a disciple of the Tathāgata who is a meditator, skilled in attainments, skilled in reading other minds, skilled in the ways of other minds, knowing his mind with mind, understands: |
‘Bahussuto kho pana ayamāyasmā sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. |
'This venerable one is very learned, a bearer of teachings, one who has accumulated learning. Those teachings that are good in the beginning, good in the middle, good in the end, with meaning and phrasing, that proclaim the perfectly complete and pure holy life—such teachings he has learned much, retained, recited, mentally examined, and well penetrated by view. |
Tasmā ayamāyasmā adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī. |
Therefore this venerable one is conceited and conceited in his conceit, perceiving the unattained as attained, the undone as done, the unrealized as realized. |
Adhimānena aññaṁ byākaroti— |
Through conceit he declares final knowledge— |
khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti. |
birth is destroyed, the holy life has been lived, what had to be done has been done, I know there is no more for this state of being.' |
Tamenaṁ tathāgato vā tathāgatasāvako vā jhāyī samāpattikusalo paracittakusalo paracittapariyāyakusalo evaṁ cetasā ceto paricca pajānāti: |
The Tathāgata or a disciple of the Tathāgata who is a meditator, skilled in attainments, skilled in reading other minds, skilled in the ways of other minds, knowing his mind with mind, understands: |
‘Abhijjhālu kho pana ayamāyasmā; |
'This venerable one is covetous; |
abhijjhāpariyuṭṭhitena cetasā bahulaṁ viharati. |
he dwells much with a mind obsessed by covetousness. |
Abhijjhāpariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
Being obsessed by covetousness is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Byāpanno kho pana ayamāyasmā; |
This venerable one is ill-willed; |
byāpādapariyuṭṭhitena cetasā bahulaṁ viharati. |
he dwells much with a mind obsessed by ill-will. |
Byāpādapariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
Being obsessed by ill-will is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Thinamiddho kho pana ayamāyasmā; |
This venerable one is sluggish and drowsy; |
thinamiddhapariyuṭṭhitena cetasā bahulaṁ viharati. |
he dwells much with a mind obsessed by sluggishness and drowsiness. |
Thinamiddhapariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
Being obsessed by sluggishness and drowsiness is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Uddhato kho pana ayamāyasmā; |
This venerable one is restless; |
uddhaccapariyuṭṭhitena cetasā bahulaṁ viharati. |
he dwells much with a mind obsessed by restlessness. |
Uddhaccapariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
Being obsessed by restlessness is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Vicikiccho kho pana ayamāyasmā; |
This venerable one is doubtful; |
vicikicchāpariyuṭṭhitena cetasā bahulaṁ viharati. |
he dwells much with a mind obsessed by doubt. |
Vicikicchāpariyuṭṭhānaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
Being obsessed by doubt is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Kammārāmo kho pana ayamāyasmā kammarato kammārāmataṁ anuyutto. |
This venerable one delights in activity, takes pleasure in activity, is devoted to the delight in activity. |
Kammārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
Delight in activity is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Bhassārāmo kho pana ayamāyasmā bhassarato bhassārāmataṁ anuyutto. |
This venerable one delights in talk, takes pleasure in talk, is devoted to the delight in talk. |
Bhassārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
Delight in talk is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Niddārāmo kho pana ayamāyasmā niddārato niddārāmataṁ anuyutto. |
This venerable one delights in sleep, takes pleasure in sleep, is devoted to the delight in sleep. |
Niddārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
Delight in sleep is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Saṅgaṇikārāmo kho pana ayamāyasmā saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto. |
This venerable one delights in company, takes pleasure in company, is devoted to the delight in company. |
Saṅgaṇikārāmatā kho pana tathāgatappavedite dhammavinaye parihānametaṁ. |
Delight in company is a decline in the Dhamma and discipline proclaimed by the Tathāgata. |
Sati kho pana ayamāyasmā uttari karaṇīye oramattakena visesādhigamena antarā vosānaṁ āpanno. |
This venerable one, while there is still more to be done, has stopped halfway with a lesser attainment of distinction. |
Antarā vosānagamanaṁ kho pana tathāgatappavedite dhammavinaye parihānametaṁ’. |
Stopping halfway is a decline in the Dhamma and discipline proclaimed by the Tathāgata.' |
So vatāvuso, bhikkhu ‘ime dasa dhamme appahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti netaṁ ṭhānaṁ vijjati. |
It is impossible, friends, for a bhikkhu to achieve growth, increase, and expansion in this Dhamma and discipline without abandoning these ten things. |
So vatāvuso, bhikkhu ‘ime dasa dhamme pahāya imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatī’ti ṭhānametaṁ vijjatī”ti. |
It is possible, friends, for a bhikkhu to achieve growth, increase, and expansion in this Dhamma and discipline by abandoning these ten things." |
Chaṭṭhaṁ. |
Sixth. |
87 - AN10.87 Nappiyasutta |
87 - AN10.87 The Discourse on the Unlovely |
Tatra kho bhagavā kālaṅkataṁ bhikkhuṁ ārabbha bhikkhū āmantesi: |
There the Blessed One, concerning a deceased bhikkhu, addressed the bhikkhus: |
“bhikkhavo”ti. |
Bhikkhus. |
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. |
"Venerable sir," those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Idha, bhikkhave, bhikkhu adhikaraṇiko hoti, adhikaraṇasamathassa na vaṇṇavādī. |
"Here, bhikkhus, a bhikkhu is litigious and does not praise the settling of litigation. |
Yampi, bhikkhave, bhikkhu adhikaraṇiko hoti adhikaraṇasamathassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is litigious and does not praise the settling of litigation—this quality does not lead to affection, respect, development, harmony, or unity. |
Puna caparaṁ, bhikkhave, bhikkhu na sikkhākāmo hoti, sikkhāsamādānassa na vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu is not desirous of training and does not praise the undertaking of training. |
Yampi, bhikkhave, bhikkhu na sikkhākāmo hoti sikkhāsamādānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is not desirous of training and does not praise the undertaking of training—this quality does not lead to affection, respect, development, harmony, or unity. |
Puna caparaṁ, bhikkhave, bhikkhu pāpiccho hoti, icchāvinayassa na vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu has evil desires and does not praise the removal of desires. |
Yampi, bhikkhave, bhikkhu pāpiccho hoti icchāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, has evil desires and does not praise the removal of desires—this quality does not lead to affection, respect, development, harmony, or unity. |
Puna caparaṁ, bhikkhave, bhikkhu kodhano hoti, kodhavinayassa na vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu is angry and does not praise the removal of anger. |
Yampi, bhikkhave, bhikkhu kodhano hoti kodhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is angry and does not praise the removal of anger—this quality does not lead to affection, respect, development, harmony, or unity. |
Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti, makkhavinayassa na vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu is contemptuous and does not praise the removal of contempt. |
Yampi, bhikkhave, bhikkhu makkhī hoti makkhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is contemptuous and does not praise the removal of contempt—this quality does not lead to affection, respect, development, harmony, or unity. |
Puna caparaṁ, bhikkhave, bhikkhu saṭho hoti, sāṭheyyavinayassa na vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu is deceitful and does not praise the removal of deceit. |
Yampi, bhikkhave, bhikkhu saṭho hoti sāṭheyyavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is deceitful and does not praise the removal of deceit—this quality does not lead to affection, respect, development, harmony, or unity. |
Puna caparaṁ, bhikkhave, bhikkhu māyāvī hoti, māyāvinayassa na vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu is fraudulent and does not praise the removal of fraud. |
Yampi, bhikkhave, bhikkhu māyāvī hoti māyāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is fraudulent and does not praise the removal of fraud—this quality does not lead to affection, respect, development, harmony, or unity. |
Puna caparaṁ, bhikkhave, bhikkhu dhammānaṁ na nisāmakajātiko hoti, dhammanisantiyā na vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu is not inclined to listen to teachings and does not praise listening to teachings. |
Yampi, bhikkhave, bhikkhu dhammānaṁ na nisāmakajātiko hoti dhammanisantiyā na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is not inclined to listen to teachings and does not praise listening to teachings—this quality does not lead to affection, respect, development, harmony, or unity. |
Puna caparaṁ, bhikkhave, bhikkhu na paṭisallīno hoti, paṭisallānassa na vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu is not in seclusion and does not praise seclusion. |
Yampi, bhikkhave, bhikkhu na paṭisallīno hoti paṭisallānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is not in seclusion and does not praise seclusion—this quality does not lead to affection, respect, development, harmony, or unity. |
Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīnaṁ na paṭisanthārako hoti, paṭisanthārakassa na vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu is not hospitable to his fellow practitioners and does not praise being hospitable. |
Yampi, bhikkhave, bhikkhu sabrahmacārīnaṁ na paṭisanthārako hoti paṭisanthārakassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is not hospitable to his fellow practitioners and does not praise being hospitable—this quality does not lead to affection, respect, development, harmony, or unity. |
Evarūpassa, bhikkhave, bhikkhuno kiñcāpi evaṁ icchā uppajjeyya: |
If such a bhikkhu, bhikkhus, should have the desire: |
‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti. |
'Oh, may my fellow practitioners honor me, respect me, esteem me, revere me,' his fellow practitioners neither honor him nor respect him nor esteem him nor revere him. |
Taṁ kissa hetu? |
Why is that? |
Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti. |
Because, bhikkhus, wise fellow practitioners see that those evil unwholesome states have not been abandoned in him. |
Seyyathāpi, bhikkhave, assakhaḷuṅkassa kiñcāpi evaṁ icchā uppajjeyya: |
Just as, bhikkhus, if a decrepit horse should have the desire: |
‘aho vata maṁ manussā ājānīyaṭṭhāne ṭhapeyyuṁ, ājānīyabhojanañca bhojeyyuṁ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṁ manussā na ceva ājānīyaṭṭhāne ṭhapenti na ca ājānīyabhojanaṁ bhojenti na ca ājānīyaparimajjanaṁ parimajjanti. |
'Oh, may people put me in the place of a thoroughbred, feed me thoroughbred food, and groom me with thoroughbred care,' people neither put him in the place of a thoroughbred nor feed him thoroughbred food nor groom him with thoroughbred care. |
Taṁ kissa hetu? |
Why is that? |
Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni appahīnāni samanupassanti. |
Because, bhikkhus, wise people see that those qualities of deceit, crookedness, dishonesty, and corruption have not been abandoned in him. |
Evamevaṁ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi evaṁ icchā uppajjeyya: |
In the same way, bhikkhus, if such a bhikkhu should have the desire: |
‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī na ceva sakkaronti na garuṁ karonti na mānenti na pūjenti. |
'Oh, may my fellow practitioners honor me, respect me, esteem me, revere me,' his fellow practitioners neither honor him nor respect him nor esteem him nor revere him. |
Taṁ kissa hetu? |
Why is that? |
Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme appahīne samanupassanti. |
Because, bhikkhus, wise fellow practitioners see that those evil unwholesome states have not been abandoned in him. |
Idha pana, bhikkhave, bhikkhu na adhikaraṇiko hoti, adhikaraṇasamathassa vaṇṇavādī. |
But here, bhikkhus, a bhikkhu is not litigious and praises the settling of litigation. |
Yampi, bhikkhave, bhikkhu na adhikaraṇiko hoti adhikaraṇasamathassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is not litigious and praises the settling of litigation—this quality leads to affection, respect, development, harmony, and unity. |
Puna caparaṁ, bhikkhave, bhikkhu sikkhākāmo hoti, sikkhāsamādānassa vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu is desirous of training and praises the undertaking of training. |
Yampi, bhikkhave, bhikkhu sikkhākāmo hoti sikkhāsamādānassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is desirous of training and praises the undertaking of training—this quality leads to affection, respect, development, harmony, and unity. |
Puna caparaṁ, bhikkhave, bhikkhu appiccho hoti, icchāvinayassa vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu has few desires and praises the removal of desires. |
Yampi, bhikkhave, bhikkhu appiccho hoti icchāvinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, has few desires and praises the removal of desires—this quality ... leads to unity. |
Puna caparaṁ, bhikkhave, bhikkhu akkodhano hoti, kodhavinayassa vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu is not angry and praises the removal of anger. |
Yampi, bhikkhave, bhikkhu akkodhano hoti kodhavinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is not angry and praises the removal of anger—this quality ... leads to unity. |
Puna caparaṁ, bhikkhave, bhikkhu amakkhī hoti, makkhavinayassa vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu is not contemptuous and praises the removal of contempt. |
Yampi, bhikkhave, bhikkhu amakkhī hoti makkhavinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is not contemptuous and praises the removal of contempt—this quality ... leads to unity. |
Puna caparaṁ, bhikkhave, bhikkhu asaṭho hoti, sāṭheyyavinayassa vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu is not deceitful and praises the removal of deceit. |
Yampi, bhikkhave, bhikkhu asaṭho hoti sāṭheyyavinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is not deceitful and praises the removal of deceit—this quality ... leads to unity. |
Puna caparaṁ, bhikkhave, bhikkhu amāyāvī hoti, māyāvinayassa vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu is not fraudulent and praises the removal of fraud. |
Yampi, bhikkhave, bhikkhu amāyāvī hoti māyāvinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is not fraudulent and praises the removal of fraud—this quality ... leads to unity. |
Puna caparaṁ, bhikkhave, bhikkhu dhammānaṁ nisāmakajātiko hoti, dhammanisantiyā vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu is inclined to listen to teachings and praises listening to teachings. |
Yampi, bhikkhave, bhikkhu dhammānaṁ nisāmakajātiko hoti dhammanisantiyā vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is inclined to listen to teachings and praises listening to teachings—this quality ... leads to unity. |
Puna caparaṁ, bhikkhave, bhikkhu paṭisallīno hoti, paṭisallānassa vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu is in seclusion and praises seclusion. |
Yampi, bhikkhave, bhikkhu paṭisallīno hoti paṭisallānassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is in seclusion and praises seclusion—this quality ... leads to unity. |
Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīnaṁ paṭisanthārako hoti, paṭisanthārakassa vaṇṇavādī. |
Furthermore, bhikkhus, a bhikkhu is hospitable to his fellow practitioners and praises being hospitable. |
Yampi, bhikkhave, bhikkhu sabrahmacārīnaṁ paṭisanthārako hoti paṭisanthārakassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. |
That a bhikkhu, bhikkhus, is hospitable to his fellow practitioners and praises being hospitable—this quality leads to affection, respect, development, harmony, and unity. |
Evarūpassa, bhikkhave, bhikkhuno kiñcāpi na evaṁ icchā uppajjeyya: |
If such a bhikkhu, bhikkhus, should not have the desire: |
‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti. |
'Oh, may my fellow practitioners honor me, respect me, esteem me, revere me,' his fellow practitioners honor him, respect him, esteem him, and revere him. |
Taṁ kissa hetu? |
Why is that? |
Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassanti. |
Because, bhikkhus, wise fellow practitioners see that those evil unwholesome states have been abandoned in him. |
Seyyathāpi, bhikkhave, bhaddassa assājānīyassa kiñcāpi na evaṁ icchā uppajjeyya: |
Just as, bhikkhus, if a fine thoroughbred horse should not have the desire: |
‘aho vata maṁ manussā ājānīyaṭṭhāne ṭhapeyyuṁ, ājānīyabhojanañca bhojeyyuṁ, ājānīyaparimajjanañca parimajjeyyun’ti, atha kho naṁ manussā ājānīyaṭṭhāne ca ṭhapenti ājānīyabhojanañca bhojenti ājānīyaparimajjanañca parimajjanti. |
'Oh, may people put me in the place of a thoroughbred, feed me thoroughbred food, and groom me with thoroughbred care,' people put him in the place of a thoroughbred, feed him thoroughbred food, and groom him with thoroughbred care. |
Taṁ kissa hetu? |
Why is that? |
Tathāhissa, bhikkhave, viññū manussā tāni sāṭheyyāni kūṭeyyāni jimheyyāni vaṅkeyyāni pahīnāni samanupassanti. |
Because, bhikkhus, wise people see that those qualities of deceit, crookedness, dishonesty, and corruption have been abandoned in him. |
Evamevaṁ kho, bhikkhave, evarūpassa bhikkhuno kiñcāpi na evaṁ icchā uppajjeyya: |
In the same way, bhikkhus, if such a bhikkhu should not have the desire: |
‘aho vata maṁ sabrahmacārī sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyun’ti, atha kho naṁ sabrahmacārī sakkaronti garuṁ karonti mānenti pūjenti. |
'Oh, may my fellow practitioners honor me, respect me, esteem me, revere me,' his fellow practitioners honor him, respect him, esteem him, and revere him. |
Taṁ kissa hetu? |
Why is that? |
Tathāhissa, bhikkhave, viññū sabrahmacārī te pāpake akusale dhamme pahīne samanupassantī”ti. |
Because, bhikkhus, wise fellow practitioners see that those evil unwholesome states have been abandoned in him." |
Sattamaṁ. |
Seventh. |
89 - AN10.89 Kokālikasutta |
89 - AN10.89 The Discourse on Kokālika |
Atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kokāliko bhikkhu bhagavantaṁ etadavoca: |
Then the bhikkhu Kokālika approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the bhikkhu Kokālika said this to the Blessed One: |
“pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti. |
Sāriputta and Moggallāna have evil desires, venerable sir; they are overcome by evil desires. |
“Mā hevaṁ, kokālika, mā hevaṁ, kokālika. |
"Do not say this, Kokālika, do not say this, Kokālika. |
Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. |
Have confidence in Sāriputta and Moggallāna, Kokālika. |
Pesalā sāriputtamoggallānā”ti. |
Sāriputta and Moggallāna are good." |
Dutiyampi kho kokāliko bhikkhu bhagavantaṁ etadavoca: |
A second time the bhikkhu Kokālika said this to the Blessed One: |
“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti. |
Even though the Blessed One is trustworthy and reliable to me, venerable sir, still Sāriputta and Moggallāna have evil desires; they are overcome by evil desires. |
“Mā hevaṁ, kokālika, mā hevaṁ, kokālika. |
"Do not say this, Kokālika, do not say this, Kokālika. |
Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. |
Have confidence in Sāriputta and Moggallāna, Kokālika. |
Pesalā sāriputtamoggallānā”ti. |
Sāriputta and Moggallāna are good." |
Tatiyampi kho kokāliko bhikkhu bhagavantaṁ etadavoca: |
A third time the bhikkhu Kokālika said this to the Blessed One: |
“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti. |
Even though the Blessed One is trustworthy and reliable to me, venerable sir, still Sāriputta and Moggallāna have evil desires; they are overcome by evil desires. |
“Mā hevaṁ, kokālika, mā hevaṁ, kokālika. |
"Do not say this, Kokālika, do not say this, Kokālika. |
Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. |
Have confidence in Sāriputta and Moggallāna, Kokālika. |
Pesalā sāriputtamoggallānā”ti. |
Sāriputta and Moggallāna are good." |
Atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then the bhikkhu Kokālika got up from his seat, paid homage to the Blessed One, circumambulated him, and departed. |
Acirapakkantassa ca kokālikassa bhikkhuno sāsapamattīhi pīḷakāhi sabbo kāyo phuṭo ahosi. |
Not long after the bhikkhu Kokālika had departed, his whole body became covered with boils the size of mustard seeds. |
Sāsapamattiyo hutvā muggamattiyo ahesuṁ, muggamattiyo hutvā kalāyamattiyo ahesuṁ, kalāyamattiyo hutvā kolaṭṭhimattiyo ahesuṁ, kolaṭṭhimattiyo hutvā kolamattiyo ahesuṁ, kolamattiyo hutvā āmalakamattiyo ahesuṁ, āmalakamattiyo hutvā tiṇḍukamattiyo ahesuṁ, tiṇḍukamattiyo hutvā, beḷuvasalāṭukamattiyo ahesuṁ, beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṁ, billamattiyo hutvā pabhijjiṁsu, pubbañca lohitañca pagghariṁsu. |
The mustard seed-sized boils became the size of mung beans, the mung bean-sized ones became the size of chickpeas, the chickpea-sized ones became the size of jujube stones, the jujube stone-sized ones became the size of jujube fruits, the jujube fruit-sized ones became the size of myrobalans, the myrobalan-sized ones became the size of unripe palmyra fruits, the unripe palmyra fruit-sized ones became the size of bael fruits, the bael fruit-sized ones became the size of gourds; the gourd-sized ones burst open, and pus and blood flowed out. |
So sudaṁ kadalipattesu seti macchova visagilito. |
He lay on banana leaves like a fish that had been poisoned. |
Atha kho turū paccekabrahmā yena kokāliko bhikkhu tenupasaṅkami; upasaṅkamitvā vehāse ṭhatvā kokālikaṁ bhikkhuṁ etadavoca: |
Then Tudu, an independent Brahmā, approached the bhikkhu Kokālika; having approached, he stood in the air and said to the bhikkhu Kokālika: |
“pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. |
"Have confidence in Sāriputta and Moggallāna, Kokālika. |
Pesalā sāriputtamoggallānā”ti. |
Sāriputta and Moggallāna are good." |
“Kosi tvaṁ, āvuso”ti? |
Who are you, friend? |
“Ahaṁ turū paccekabrahmā”ti. |
I am Tudu, an independent Brahmā. |
“Nanu tvaṁ, āvuso, bhagavatā anāgāmī byākato, atha kiñcarahi idhāgato? |
"Were you not declared by the Blessed One to be a non-returner, friend? Then why have you come here? |
Passa yāvañca te idaṁ aparaddhan”ti. |
See how much you have transgressed!" |
Atha kho turū paccekabrahmā kokālikaṁ bhikkhuṁ gāthāhi ajjhabhāsi: |
Then Tudu, the independent Brahmā, addressed the bhikkhu Kokālika in verses: |
“Purisassa hi jātassa, |
"For a person who is born, |
kuṭhārī jāyate mukhe; |
An axe is born in his mouth; |
Yāya chindati attānaṁ, |
With it the fool cuts himself |
bālo dubbhāsitaṁ bhaṇaṁ. |
When he speaks evil words. |
Yo nindiyaṁ pasaṁsati, |
Who praises one worthy of blame, |
Taṁ vā nindati yo pasaṁsiyo; |
Or blames one worthy of praise, |
Vicināti mukhena so kaliṁ, |
Accumulates bad kamma with his mouth; |
Kalinā tena sukhaṁ na vindati. |
Through that bad kamma he finds no happiness. |
Appamattako ayaṁ kali, |
Small is this bad kamma: |
Yo akkhesu dhanaparājayo; |
Loss of wealth in gambling; |
Sabbassāpi sahāpi attanā, |
Greater than all this, including oneself, |
Ayameva mahattaro kali; |
Is this bad kamma: |
Yo sugatesu manaṁ padūsaye. |
Setting one's mind against the Well-Gone Ones. |
Sataṁ sahassānaṁ nirabbudānaṁ, |
For a hundred thousand nirabbuda periods, |
Chattiṁsati pañca ca abbudāni; |
And thirty-six more abbuda periods; |
Yamariyagarahī nirayaṁ upeti, |
One who slanders the noble ones goes to hell, |
Vācaṁ manañca paṇidhāya pāpakan”ti. |
Having directed evil speech and mind." |
Atha kho kokāliko bhikkhu teneva ābādhena kālamakāsi. |
Then the bhikkhu Kokālika died of that very illness. |
Kālaṅkato ca kokāliko bhikkhu padumaṁ nirayaṁ upapajjati sāriputtamoggallānesu cittaṁ āghātetvā. |
Having died, the bhikkhu Kokālika was reborn in the Paduma hell, having set his mind against Sāriputta and Moggallāna. |
Atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho brahmā sahampati bhagavantaṁ etadavoca: |
Then Brahmā Sahampati, in the deep of the night, with surpassing beauty, illuminating the entire Jeta's Grove, approached the Blessed One; having approached, he paid homage to the Blessed One and stood to one side. Standing to one side, Brahmā Sahampati said this to the Blessed One: |
“kokāliko, bhante, bhikkhu kālaṅkato. |
"The bhikkhu Kokālika has died, venerable sir. |
Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. |
Having died, venerable sir, the bhikkhu Kokālika has been reborn in the Paduma hell, having set his mind against Sāriputta and Moggallāna." |
Idamavoca brahmā sahampati. |
This is what Brahmā Sahampati said. |
Idaṁ vatvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. |
Having said this, he paid homage to the Blessed One, circumambulated him, and vanished right there. |
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: |
Then the Blessed One, when that night had passed, addressed the bhikkhus: |
“imaṁ, bhikkhave, rattiṁ brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, bhikkhave, brahmā sahampati maṁ etadavoca: |
"Last night, bhikkhus, Brahmā Sahampati, in the deep of the night, with surpassing beauty, illuminating the entire Jeta's Grove, approached me; having approached, he paid homage to me and stood to one side. Standing to one side, bhikkhus, Brahmā Sahampati said this to me: |
‘kokāliko, bhante, bhikkhu kālaṅkato; |
'The bhikkhu Kokālika has died, venerable sir; |
kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā’ti. |
having died, venerable sir, the bhikkhu Kokālika has been reborn in the Paduma hell, having set his mind against Sāriputta and Moggallāna.' |
Idamavoca, bhikkhave, brahmā sahampati. |
This is what Brahmā Sahampati said, bhikkhus. |
Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti. |
Having said this, he paid homage to me, circumambulated me, and vanished right there." |
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: |
When this was said, a certain bhikkhu said this to the Blessed One: |
“kīva dīghaṁ nu kho, bhante, padume niraye āyuppamāṇan”ti? |
How long, venerable sir, is the lifespan in the Paduma hell? |
“Dīghaṁ kho, bhikkhu, padume niraye āyuppamāṇaṁ. |
"Long, bhikkhu, is the lifespan in the Paduma hell. |
Na taṁ sukaraṁ saṅkhātuṁ: |
It is not easy to calculate: |
‘ettakāni vassānīti vā ettakāni vassasatānīti vā ettakāni vassasahassānīti vā ettakāni vassasatasahassānīti vā’”ti. |
'So many years' or 'so many hundreds of years' or 'so many thousands of years' or 'so many hundreds of thousands of years.'" |
“Sakkā pana, bhante, upamaṁ kātun”ti? |
But is it possible to give a simile, venerable sir? |
“Sakkā, bhikkhū”ti bhagavā avoca: |
"It is possible, bhikkhus," the Blessed One said: |
“seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho tato puriso vassasatassa vassasatassa accayena ekamekaṁ tilaṁ uddhareyya. |
"Suppose, bhikkhu, there were a Kosalan cart-load of twenty measures of sesame seeds, and a man were to take out one sesame seed every hundred years. |
Khippataraṁ kho so, bhikkhu, vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva eko abbudo nirayo. |
That Kosalan cart-load of twenty measures of sesame seeds would be exhausted and consumed more quickly by this method than one abbuda hell period would end. |
Seyyathāpi, bhikkhu, vīsati abbudā nirayā; evameko nirabbudo nirayo. |
Just as, bhikkhu, twenty abbuda hell periods equal one nirabbuda hell period. |
Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā; evameko ababo nirayo. |
Just as, bhikkhu, twenty nirabbuda hell periods equal one ababa hell period. |
Seyyathāpi, bhikkhu, vīsati ababā nirayā; evameko aṭaṭo nirayo. |
Just as, bhikkhu, twenty ababa hell periods equal one aṭaṭa hell period. |
Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā; evameko ahaho nirayo. |
Just as, bhikkhu, twenty aṭaṭa hell periods equal one ahaha hell period. |
Seyyathāpi, bhikkhu, vīsati ahahā nirayā; evameko kumudo nirayo. |
Just as, bhikkhu, twenty ahaha hell periods equal one kumuda hell period. |
Seyyathāpi, bhikkhu, vīsati kumudā nirayā; evameko sogandhiko nirayo. |
Just as, bhikkhu, twenty kumuda hell periods equal one sogandhika hell period. |
Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā; evameko uppalako nirayo. |
Just as, bhikkhu, twenty sogandhika hell periods equal one uppalaka hell period. |
Seyyathāpi, bhikkhu, vīsati uppalakā nirayā; evameko puṇḍarīko nirayo. |
Just as, bhikkhu, twenty uppalaka hell periods equal one puṇḍarīka hell period. |
Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā; evameko padumo nirayo. |
Just as, bhikkhu, twenty puṇḍarīka hell periods equal one paduma hell period. |
Padumaṁ kho pana, bhikkhu, nirayaṁ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. |
The bhikkhu Kokālika, bhikkhu, has been reborn in the Paduma hell, having set his mind against Sāriputta and Moggallāna." |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: |
Having said this, the Well-Gone One, the Teacher, further said: |
“Purisassa hi jātassa, |
"For a person who is born, |
kuṭhārī jāyate mukhe; |
An axe is born in his mouth; |
Yāya chindati attānaṁ, |
With it the fool cuts himself |
bālo dubbhāsitaṁ bhaṇaṁ. |
When he speaks evil words. |
Yo nindiyaṁ pasaṁsati, |
Who praises one worthy of blame, |
Taṁ vā nindati yo pasaṁsiyo; |
Or blames one worthy of praise, |
Vicināti mukhena so kaliṁ, |
Accumulates bad kamma with his mouth; |
Kalinā tena sukhaṁ na vindati. |
Through that bad kamma he finds no happiness. |
Appamattako ayaṁ kali, |
Small is this bad kamma: |
Yo akkhesu dhanaparājayo; |
Loss of wealth in gambling; |
Sabbassāpi sahāpi attanā, |
Greater than all this, including oneself, |
Ayameva mahattaro kali; |
Is this bad kamma: |
Yo sugatesu manaṁ padūsaye. |
Setting one's mind against the Well-Gone Ones. |
Sataṁ sahassānaṁ nirabbudānaṁ, |
For a hundred thousand nirabbuda periods, |
Chattiṁsati pañca ca abbudāni; |
And thirty-six more abbuda periods; |
Yamariyagarahī nirayaṁ upeti, |
One who slanders the noble ones goes to hell, |
Vācaṁ manañca paṇidhāya pāpakan”ti. |
Having directed evil speech and mind." |
Navamaṁ. |
Ninth. |
91 - AN10.91 Kāmabhogīsutta |
91 - AN10.91 The Discourse on the Enjoyer of Sensual Pleasures |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. |
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca: |
Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. To the householder Anāthapiṇḍika sitting to one side, the Blessed One said this: |
“Dasayime, gahapati, kāmabhogī santo saṁvijjamānā lokasmiṁ. |
"There are, householder, these ten enjoyers of sensual pleasures found existing in the world. |
Katame dasa? |
What ten? |
Idha, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; |
Here, householder, a certain enjoyer of sensual pleasures seeks wealth through wrongful means, through violence; |
adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti. |
having sought wealth through wrongful means, through violence, he neither makes himself happy and pleased nor shares it nor does meritorious deeds. |
Idha pana, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; |
But here, householder, a certain enjoyer of sensual pleasures seeks wealth through wrongful means, through violence; |
adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati na puññāni karoti. |
having sought wealth through wrongful means, through violence, he makes himself happy and pleased but does not share it nor do meritorious deeds. |
Idha pana, gahapati, ekacco kāmabhogī adhammena bhoge pariyesati sāhasena; |
But here, householder, a certain enjoyer of sensual pleasures seeks wealth through wrongful means, through violence; |
adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. |
having sought wealth through wrongful means, through violence, he makes himself happy and pleased, shares it, and does meritorious deeds. |
Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; |
But here, householder, a certain enjoyer of sensual pleasures seeks wealth through both rightful and wrongful means, both through violence and without violence; |
dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti. |
having sought wealth through both rightful and wrongful means, both through violence and without violence, he neither makes himself happy and pleased nor shares it nor does meritorious deeds. |
Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; |
But here, householder, a certain enjoyer of sensual pleasures seeks wealth through both rightful and wrongful means, both through violence and without violence; |
dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti, na saṁvibhajati na puññāni karoti. |
having sought wealth through both rightful and wrongful means, both through violence and without violence, he makes himself happy and pleased but does not share it nor do meritorious deeds. |
Idha pana, gahapati, ekacco kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi; |
But here, householder, a certain enjoyer of sensual pleasures seeks wealth through both rightful and wrongful means, both through violence and without violence; |
dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. |
having sought wealth through both rightful and wrongful means, both through violence and without violence, he makes himself happy and pleased, shares it, and does meritorious deeds. |
Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; |
But here, householder, a certain enjoyer of sensual pleasures seeks wealth through rightful means, without violence; |
dhammena bhoge pariyesitvā asāhasena na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti. |
having sought wealth through rightful means, without violence, he neither makes himself happy and pleased nor shares it nor does meritorious deeds. |
Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; |
But here, householder, a certain enjoyer of sensual pleasures seeks wealth through rightful means, without violence; |
dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti, na saṁvibhajati na puññāni karoti. |
having sought wealth through rightful means, without violence, he makes himself happy and pleased but does not share it nor do meritorious deeds. |
Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; |
But here, householder, a certain enjoyer of sensual pleasures seeks wealth through rightful means, without violence; |
dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. |
having sought wealth through rightful means, without violence, he makes himself happy and pleased, shares it, and does meritorious deeds. |
Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati. |
But he enjoys that wealth tied to it, infatuated with it, attached to it, not seeing the danger, without the wisdom of escape. |
Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; |
But here, householder, a certain enjoyer of sensual pleasures seeks wealth through rightful means, without violence; |
dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. |
having sought wealth through rightful means, without violence, he makes himself happy and pleased, shares it, and does meritorious deeds. |
Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. |
And he enjoys that wealth not tied to it, not infatuated with it, not attached to it, seeing the danger, with the wisdom of escape. |
Tatra, gahapati, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti, ayaṁ, gahapati, kāmabhogī tīhi ṭhānehi gārayho. |
There, householder, that enjoyer of sensual pleasures who seeks wealth through wrongful means, through violence, and having sought wealth through wrongful means, through violence, neither makes himself happy and pleased nor shares it nor does meritorious deeds—this enjoyer of sensual pleasures, householder, is blameworthy on three grounds. |
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. |
'He seeks wealth through wrongful means, through violence'—he is blameworthy on this first ground. |
‘Na attānaṁ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho. |
'He does not make himself happy and pleased'—he is blameworthy on this second ground. |
‘Na saṁvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho. |
'He does not share it nor do meritorious deeds'—he is blameworthy on this third ground. |
Ayaṁ, gahapati, kāmabhogī imehi tīhi ṭhānehi gārayho. |
This enjoyer of sensual pleasures, householder, is blameworthy on these three grounds. |
Tatra, gahapati, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti na saṁvibhajati na puññāni karoti, ayaṁ, gahapati, kāmabhogī dvīhi ṭhānehi gārayho ekena ṭhānena pāsaṁso. |
There, householder, that enjoyer of sensual pleasures who seeks wealth through wrongful means, through violence, and having sought wealth through wrongful means, through violence, makes himself happy and pleased but does not share it nor do meritorious deeds—this enjoyer of sensual pleasures, householder, is blameworthy on two grounds and praiseworthy on one ground. |
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. |
'He seeks wealth through wrongful means, through violence'—he is blameworthy on this first ground. |
‘Attānaṁ sukheti pīṇetī’ti, iminā ekena ṭhānena pāsaṁso. |
'He makes himself happy and pleased'—he is praiseworthy on this one ground. |
‘Na saṁvibhajati na puññāni karotī’ti iminā dutiyena ṭhānena gārayho. |
'He does not share it nor do meritorious deeds'—he is blameworthy on this second ground. |
Ayaṁ, gahapati, kāmabhogī imehi dvīhi ṭhānehi gārayho iminā ekena ṭhānena pāsaṁso. |
This enjoyer of sensual pleasures, householder, is blameworthy on these two grounds and praiseworthy on this one ground. |
Tatra, gahapati, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, ayaṁ, gahapati, kāmabhogī ekena ṭhānena gārayho dvīhi ṭhānehi pāsaṁso. |
There, householder, that enjoyer of sensual pleasures who seeks wealth through wrongful means, through violence, and having sought wealth through wrongful means, through violence, makes himself happy and pleased, shares it, and does meritorious deeds—this enjoyer of sensual pleasures, householder, is blameworthy on one ground and praiseworthy on two grounds. |
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho. |
'He seeks wealth through wrongful means, through violence'—he is blameworthy on this one ground. |
‘Attānaṁ sukheti pīṇetī’ti, iminā paṭhamena ṭhānena pāsaṁso. |
'He makes himself happy and pleased'—he is praiseworthy on this first ground. |
‘Saṁvibhajati puññāni karotī’ti, iminā dutiyena ṭhānena pāsaṁso. |
'He shares it and does meritorious deeds'—he is praiseworthy on this second ground. |
Ayaṁ, gahapati, kāmabhogī iminā ekena ṭhānena gārayho, imehi dvīhi ṭhānehi pāsaṁso. |
This enjoyer of sensual pleasures, householder, is blameworthy on this one ground and praiseworthy on these two grounds. |
Tatra, gahapati, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti, ayaṁ, gahapati, kāmabhogī ekena ṭhānena pāsaṁso tīhi ṭhānehi gārayho. |
There, householder, that enjoyer of sensual pleasures who seeks wealth through both rightful and wrongful means, both through violence and without violence, and having sought wealth through both rightful and wrongful means, both through violence and without violence, neither makes himself happy and pleased nor shares it nor does meritorious deeds—this enjoyer of sensual pleasures, householder, is praiseworthy on one ground and blameworthy on three grounds. |
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṁso. |
'He seeks wealth through rightful means, without violence'—he is praiseworthy on this one ground. |
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. |
'He seeks wealth through wrongful means, through violence'—he is blameworthy on this first ground. |
‘Na attānaṁ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho. |
'He does not make himself happy and pleased'—he is blameworthy on this second ground. |
‘Na saṁvibhajati na puññāni karotī’ti, iminā tatiyena ṭhānena gārayho. |
'He does not share it nor do meritorious deeds'—he is blameworthy on this third ground. |
Ayaṁ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṁso imehi tīhi ṭhānehi gārayho. |
This enjoyer of sensual pleasures, householder, is praiseworthy on this one ground and blameworthy on these three grounds. |
Tatra, gahapati, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti na saṁvibhajati na puññāni karoti, ayaṁ, gahapati, kāmabhogī dvīhi ṭhānehi pāsaṁso dvīhi ṭhānehi gārayho. |
There, householder, that enjoyer of sensual pleasures who seeks wealth through both rightful and wrongful means, both through violence and without violence, and having sought wealth through both rightful and wrongful means, both through violence and without violence, makes himself happy and pleased but does not share it nor do meritorious deeds—this enjoyer of sensual pleasures, householder, is praiseworthy on two grounds and blameworthy on two grounds. |
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṁso. |
'He seeks wealth through rightful means, without violence'—he is praiseworthy on this first ground. |
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. |
'He seeks wealth through wrongful means, through violence'—he is blameworthy on this first ground. |
‘Attānaṁ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṁso. |
'He makes himself happy and pleased'—he is praiseworthy on this second ground. |
‘Na saṁvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho. |
'He does not share it nor do meritorious deeds'—he is blameworthy on this second ground. |
Ayaṁ, gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso imehi dvīhi ṭhānehi gārayho. |
This enjoyer of sensual pleasures, householder, is praiseworthy on these two grounds and blameworthy on these two grounds. |
Tatra, gahapati, yvāyaṁ kāmabhogī dhammādhammena bhoge pariyesati sāhasenapi asāhasenapi, dhammādhammena bhoge pariyesitvā sāhasenapi asāhasenapi attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, ayaṁ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṁso ekena ṭhānena gārayho. |
There, householder, that enjoyer of sensual pleasures who seeks wealth through both rightful and wrongful means, both through violence and without violence, and having sought wealth through both rightful and wrongful means, both through violence and without violence, makes himself happy and pleased, shares it, and does meritorious deeds—this enjoyer of sensual pleasures, householder, is praiseworthy on three grounds and blameworthy on one ground. |
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṁso. |
'He seeks wealth through rightful means, without violence'—he is praiseworthy on this first ground. |
‘Adhammena bhoge pariyesati sāhasenā’ti, iminā ekena ṭhānena gārayho. |
'He seeks wealth through wrongful means, through violence'—he is blameworthy on this one ground. |
‘Attānaṁ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṁso. |
'He makes himself happy and pleased'—he is praiseworthy on this second ground. |
‘Saṁvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṁso. |
'He shares it and does meritorious deeds'—he is praiseworthy on this third ground. |
Ayaṁ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṁso iminā ekena ṭhānena gārayho. |
This enjoyer of sensual pleasures, householder, is praiseworthy on these three grounds and blameworthy on this one ground. |
Tatra, gahapati, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti, ayaṁ, gahapati, kāmabhogī ekena ṭhānena pāsaṁso dvīhi ṭhānehi gārayho. |
There, householder, that enjoyer of sensual pleasures who seeks wealth through rightful means, without violence, and having sought wealth through rightful means, without violence, neither makes himself happy and pleased nor shares it nor does meritorious deeds—this enjoyer of sensual pleasures, householder, is praiseworthy on one ground and blameworthy on two grounds. |
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā ekena ṭhānena pāsaṁso. |
'He seeks wealth through rightful means, without violence'—he is praiseworthy on this one ground. |
‘Na attānaṁ sukheti na pīṇetī’ti, iminā paṭhamena ṭhānena gārayho. |
'He does not make himself happy and pleased'—he is blameworthy on this first ground. |
‘Na saṁvibhajati na puññāni karotī’ti, iminā dutiyena ṭhānena gārayho. |
'He does not share it nor do meritorious deeds'—he is blameworthy on this second ground. |
Ayaṁ, gahapati, kāmabhogī iminā ekena ṭhānena pāsaṁso imehi dvīhi ṭhānehi gārayho. |
This enjoyer of sensual pleasures, householder, is praiseworthy on this one ground and blameworthy on these two grounds. |
Tatra, gahapati, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti na saṁvibhajati na puññāni karoti, ayaṁ, gahapati, kāmabhogī dvīhi ṭhānehi pāsaṁso ekena ṭhānena gārayho. |
There, householder, that enjoyer of sensual pleasures who seeks wealth through rightful means, without violence, and having sought wealth through rightful means, without violence, makes himself happy and pleased but does not share it nor do meritorious deeds—this enjoyer of sensual pleasures, householder, is praiseworthy on two grounds and blameworthy on one ground. |
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṁso. |
'He seeks wealth through rightful means, without violence'—he is praiseworthy on this first ground. |
‘Attānaṁ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṁso. |
'He makes himself happy and pleased'—he is praiseworthy on this second ground. |
‘Na saṁvibhajati na puññāni karotī’ti iminā ekena ṭhānena gārayho. |
'He does not share it nor do meritorious deeds'—he is blameworthy on this one ground. |
Ayaṁ, gahapati, kāmabhogī imehi dvīhi ṭhānehi pāsaṁso iminā ekena ṭhānena gārayho. |
This enjoyer of sensual pleasures, householder, is praiseworthy on these two grounds and blameworthy on this one ground. |
Tatra, gahapati yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati, ayaṁ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṁso ekena ṭhānena gārayho. |
There, householder, that enjoyer of sensual pleasures who seeks wealth through rightful means, without violence, and having sought wealth through rightful means, without violence, makes himself happy and pleased, shares it, and does meritorious deeds, but enjoys that wealth tied to it, infatuated with it, attached to it, not seeing the danger, without the wisdom of escape—this enjoyer of sensual pleasures, householder, is praiseworthy on three grounds and blameworthy on one ground. |
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṁso. |
'He seeks wealth through rightful means, without violence'—he is praiseworthy on this first ground. |
‘Attānaṁ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṁso. |
'He makes himself happy and pleased'—he is praiseworthy on this second ground. |
‘Saṁvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṁso. |
'He shares it and does meritorious deeds'—he is praiseworthy on this third ground. |
‘Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjatī’ti, iminā ekena ṭhānena gārayho. |
'He enjoys that wealth tied to it, infatuated with it, attached to it, not seeing the danger, without the wisdom of escape'—he is blameworthy on this one ground. |
Ayaṁ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṁso iminā ekena ṭhānena gārayho. |
This enjoyer of sensual pleasures, householder, is praiseworthy on these three grounds and blameworthy on this one ground. |
Tatra, gahapati, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ, gahapati, kāmabhogī catūhi ṭhānehi pāsaṁso. |
There, householder, that enjoyer of sensual pleasures who seeks wealth through rightful means, without violence, and having sought wealth through rightful means, without violence, makes himself happy and pleased, shares it, and does meritorious deeds, and enjoys that wealth not tied to it, not infatuated with it, not attached to it, seeing the danger, with the wisdom of escape—this enjoyer of sensual pleasures, householder, is praiseworthy on four grounds. |
‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṁso. |
'He seeks wealth through rightful means, without violence'—he is praiseworthy on this first ground. |
‘Attānaṁ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṁso. |
'He makes himself happy and pleased'—he is praiseworthy on this second ground. |
‘Saṁvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṁso. |
'He shares it and does meritorious deeds'—he is praiseworthy on this third ground. |
‘Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjatī’ti, iminā catutthena ṭhānena pāsaṁso. |
'He enjoys that wealth not tied to it, not infatuated with it, not attached to it, seeing the danger, with the wisdom of escape'—he is praiseworthy on this fourth ground. |
Ayaṁ, gahapati, kāmabhogī imehi catūhi ṭhānehi pāsaṁso. |
This enjoyer of sensual pleasures, householder, is praiseworthy on these four grounds. |
Ime kho, gahapati, dasa kāmabhogī santo saṁvijjamānā lokasmiṁ. |
These, householder, are the ten enjoyers of sensual pleasures found existing in the world. |
Imesaṁ kho, gahapati, dasannaṁ kāmabhogīnaṁ yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ imesaṁ dasannaṁ kāmabhogīnaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. |
Of these ten enjoyers of sensual pleasures, householder, that enjoyer of sensual pleasures who seeks wealth through rightful means, without violence, and having sought wealth through rightful means, without violence, makes himself happy and pleased, shares it, and does meritorious deeds, and enjoys that wealth not tied to it, not infatuated with it, not attached to it, seeing the danger, with the wisdom of escape—he is the foremost, best, supreme, highest, and most excellent of these ten enjoyers of sensual pleasures. |
Seyyathāpi, gahapati, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo. Sappimaṇḍo tattha aggamakkhāyati. |
Just as, householder, from a cow comes milk, from milk comes curd, from curd comes butter, from butter comes ghee, from ghee comes the cream of ghee. The cream of ghee is declared the foremost among these. |
Evamevaṁ kho, gahapati, imesaṁ dasannaṁ kāmabhogīnaṁ yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ imesaṁ dasannaṁ kāmabhogīnaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cā”ti. |
In the same way, householder, of these ten enjoyers of sensual pleasures, that enjoyer of sensual pleasures who seeks wealth through rightful means, without violence, and having sought wealth through rightful means, without violence, makes himself happy and pleased, shares it, and does meritorious deeds, and enjoys that wealth not tied to it, not infatuated with it, not attached to it, seeing the danger, with the wisdom of escape—he is the foremost, best, supreme, highest, and most excellent of these ten enjoyers of sensual pleasures." |
Paṭhamaṁ. |
First. |
93 - AN10.93 Kiṁdiṭṭhikasutta |
93 - AN10.93 The Discourse on What View |
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park. |
Atha kho anāthapiṇḍiko gahapati divā divassa sāvatthiyā nikkhami bhagavantaṁ dassanāya. |
Then the householder Anāthapiṇḍika left Sāvatthī during the day to see the Blessed One. |
Atha kho anāthapiṇḍikassa gahapatissa etadahosi: |
Then it occurred to the householder Anāthapiṇḍika: |
“akālo kho tāva bhagavantaṁ dassanāya. |
"This is not the right time to see the Blessed One. |
Paṭisallīno bhagavā. |
The Blessed One is in seclusion. |
Manobhāvanīyānampi bhikkhūnaṁ akālo dassanāya. |
This is also not the right time to see the esteemed bhikkhus. |
Paṭisallīnā manobhāvanīyā bhikkhū. |
The esteemed bhikkhus are in seclusion. |
Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti. |
What if I were to approach the park of the wanderers of other sects?" |
Atha kho anāthapiṇḍiko gahapati yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkami. |
Then the householder Anāthapiṇḍika approached the park of the wanderers of other sects. |
Tena kho pana samayena aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ kathentā nisinnā honti. |
Now at that time those wanderers of other sects were sitting together, gathered together, making a loud uproar with great noise, engaged in various kinds of animal talk. |
Addasaṁsu kho te aññatitthiyā paribbājakā anāthapiṇḍikaṁ gahapatiṁ dūratova āgacchantaṁ. |
Those wanderers of other sects saw the householder Anāthapiṇḍika coming from afar. |
Disvāna aññamaññaṁ saṇṭhāpesuṁ: |
Seeing him, they quieted each other: |
“appasaddā bhonto hontu, mā bhonto saddamakattha. |
"Be quiet, venerable ones, do not make noise. |
Ayaṁ anāthapiṇḍiko gahapati ārāmaṁ āgacchati samaṇassa gotamassa sāvako. |
This householder Anāthapiṇḍika is approaching the park, a disciple of the ascetic Gotama. |
Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṁ paṭivasanti, ayaṁ tesaṁ aññataro anāthapiṇḍiko gahapati. |
Among the disciples of the ascetic Gotama who are white-clothed householders dwelling at Sāvatthī, this householder Anāthapiṇḍika is one of them. |
Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino. |
Those venerable ones like little noise, are trained in little noise, and speak in praise of little noise. |
Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. |
Perhaps, knowing the assembly to be quiet, he might think it fitting to approach." |
Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṁ. |
Then those wanderers of other sects became silent. |
Atha kho anāthapiṇḍiko gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodi. |
Then the householder Anāthapiṇḍika approached those wanderers of other sects; having approached, he exchanged greetings with those wanderers of other sects. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ te aññatitthiyā paribbājakā etadavocuṁ: |
After exchanging pleasant and courteous conversation, he sat down to one side. Sitting to one side, those wanderers of other sects said this to the householder Anāthapiṇḍika: |
“vadehi, gahapati, kiṁdiṭṭhiko samaṇo gotamo”ti? |
Tell us, householder, what view does the ascetic Gotama hold? |
“Na kho ahaṁ, bhante, bhagavato sabbaṁ diṭṭhiṁ jānāmī”ti. |
I do not know all of the Blessed One's view, venerable sirs. |
“Iti kira tvaṁ, gahapati, na samaṇassa gotamassa sabbaṁ diṭṭhiṁ jānāsi; |
"So it seems, householder, that you do not know all of the ascetic Gotama's view; |
vadehi, gahapati, kiṁdiṭṭhikā bhikkhū”ti? |
tell us, householder, what view do the bhikkhus hold?" |
“Bhikkhūnampi kho ahaṁ, bhante, na sabbaṁ diṭṭhiṁ jānāmī”ti. |
I do not know all of the bhikkhus' view either, venerable sirs. |
“Iti kira tvaṁ, gahapati, na samaṇassa gotamassa sabbaṁ diṭṭhiṁ jānāsi napi bhikkhūnaṁ sabbaṁ diṭṭhiṁ jānāsi; |
"So it seems, householder, that you do not know all of the ascetic Gotama's view nor do you know all of the bhikkhus' view; |
vadehi, gahapati, kiṁdiṭṭhikosi tuvan”ti? |
tell us, householder, what view do you hold?" |
“Etaṁ kho, bhante, amhehi na dukkaraṁ byākātuṁ yaṁdiṭṭhikā mayaṁ. |
"It would not be difficult for me to declare what view I hold, venerable sirs. |
Iṅgha tāva āyasmanto yathāsakāni diṭṭhigatāni byākarontu, pacchāpetaṁ amhehi na dukkaraṁ bhavissati byākātuṁ yaṁdiṭṭhikā mayan”ti. |
Come now, let the venerable ones first declare their respective views, and then it will not be difficult for me to declare what view I hold." |
Evaṁ vutte, aññataro paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca: |
When this was said, a certain wanderer said this to the householder Anāthapiṇḍika: |
“sassato loko, idameva saccaṁ moghamaññanti— |
"The world is eternal, this alone is true, anything else is wrong— |
evaṁdiṭṭhiko ahaṁ, gahapatī”ti. |
I hold this view, householder." |
Aññataropi kho paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca: |
Another wanderer also said this to the householder Anāthapiṇḍika: |
“asassato loko, idameva saccaṁ moghamaññanti— |
"The world is not eternal, this alone is true, anything else is wrong— |
evaṁdiṭṭhiko ahaṁ, gahapatī”ti. |
I hold this view, householder." |
Aññataropi kho paribbājako anāthapiṇḍikaṁ gahapatiṁ etadavoca: |
Another wanderer also said this to the householder Anāthapiṇḍika: |
“antavā loko …pe… |
"The world is finite ... |
anantavā loko … |
The world is infinite ... |
taṁ jīvaṁ taṁ sarīraṁ … |
The soul and body are the same ... |
aññaṁ jīvaṁ aññaṁ sarīraṁ … |
The soul and body are different ... |
hoti tathāgato paraṁ maraṇā … |
The Tathāgata exists after death ... |
na hoti tathāgato paraṁ maraṇā … |
The Tathāgata does not exist after death ... |
hoti ca na ca hoti tathāgato paraṁ maraṇā … |
The Tathāgata both exists and does not exist after death ... |
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— |
The Tathāgata neither exists nor does not exist after death, this alone is true, anything else is wrong— |
evaṁdiṭṭhiko ahaṁ, gahapatī”ti. |
I hold this view, householder." |
Evaṁ vutte, anāthapiṇḍiko gahapati te paribbājake etadavoca: |
When this was said, the householder Anāthapiṇḍika said this to those wanderers: |
“yvāyaṁ, bhante, āyasmā evamāha: |
"That venerable one, venerable sirs, who says: |
‘sassato loko, idameva saccaṁ moghamaññanti— |
'The world is eternal, this alone is true, anything else is wrong— |
evaṁdiṭṭhiko ahaṁ, gahapatī’ti, |
I hold this view, householder,' |
imassa ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. |
this venerable one's view has arisen either due to his own improper attention or due to hearing it from another. |
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. |
But that view is conditioned, fabricated, mentally constructed, dependently arisen. |
Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. |
Whatever is conditioned, fabricated, mentally constructed, dependently arisen—that is impermanent. |
Yadaniccaṁ taṁ dukkhaṁ. |
What is impermanent is suffering. |
Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato. |
This venerable one is attached to suffering, this venerable one has taken up suffering. |
Yopāyaṁ, bhante, āyasmā evamāha: |
That venerable one, venerable sirs, who says: |
‘asassato loko, idameva saccaṁ moghamaññanti— |
'The world is not eternal, this alone is true, anything else is wrong— |
evaṁdiṭṭhiko ahaṁ, gahapatī’ti, |
I hold this view, householder,' |
imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. |
this venerable one's view too has arisen either due to his own improper attention or due to hearing it from another. |
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. |
But that view is conditioned, fabricated, mentally constructed, dependently arisen. |
Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. |
Whatever is conditioned, fabricated, mentally constructed, dependently arisen—that is impermanent. |
Yadaniccaṁ taṁ dukkhaṁ. |
What is impermanent is suffering. |
Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato. |
This venerable one is attached to suffering, this venerable one has taken up suffering. |
Yopāyaṁ, bhante, āyasmā evamāha: |
That venerable one, venerable sirs, who says: |
‘antavā loko …pe… |
'The world is finite ... |
anantavā loko … |
The world is infinite ... |
taṁ jīvaṁ taṁ sarīraṁ … |
The soul and body are the same ... |
aññaṁ jīvaṁ aññaṁ sarīraṁ … |
The soul and body are different ... |
hoti tathāgato paraṁ maraṇā … |
The Tathāgata exists after death ... |
na hoti tathāgato paraṁ maraṇā … |
The Tathāgata does not exist after death ... |
hoti ca na ca hoti tathāgato paraṁ maraṇā … |
The Tathāgata both exists and does not exist after death ... |
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— |
The Tathāgata neither exists nor does not exist after death, this alone is true, anything else is wrong— |
evaṁdiṭṭhiko ahaṁ, gahapatī’ti, |
I hold this view, householder,' |
imassāpi ayamāyasmato diṭṭhi attano vā ayonisomanasikārahetu uppannā paratoghosapaccayā vā. |
this venerable one's view too has arisen either due to his own improper attention or due to hearing it from another. |
Sā kho panesā diṭṭhi bhūtā saṅkhatā cetayitā paṭiccasamuppannā. |
But that view is conditioned, fabricated, mentally constructed, dependently arisen. |
Yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. |
Whatever is conditioned, fabricated, mentally constructed, dependently arisen—that is impermanent. |
Yadaniccaṁ taṁ dukkhaṁ. |
What is impermanent is suffering. |
Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato”ti. |
This venerable one is attached to suffering, this venerable one has taken up suffering." |
Evaṁ vutte te paribbājakā anāthapiṇḍikaṁ gahapatiṁ etadavocuṁ: |
When this was said, those wanderers said this to the householder Anāthapiṇḍika: |
“byākatāni kho, gahapati, amhehi sabbeheva yathāsakāni diṭṭhigatāni. |
"We have all declared our respective views, householder. |
Vadehi, gahapati, kiṁdiṭṭhikosi tuvan”ti? |
Tell us, householder, what view do you hold?" |
“Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. |
"Whatever, venerable sirs, is conditioned, fabricated, mentally constructed, dependently arisen—that is impermanent. |
Yadaniccaṁ taṁ dukkhaṁ. |
What is impermanent is suffering. |
‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, na meso attā’ti— |
'What is suffering—that is not mine, I am not that, that is not my self'— |
evaṁdiṭṭhiko ahaṁ, bhante”ti. |
I hold this view, venerable sirs." |
“Yaṁ kho, gahapati, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. |
"Whatever, householder, is conditioned, fabricated, mentally constructed, dependently arisen—that is impermanent. |
Yadaniccaṁ taṁ dukkhaṁ. |
What is impermanent is suffering. |
Yaṁ dukkhaṁ tadeva tvaṁ, gahapati, allīno, tadeva tvaṁ, gahapati, ajjhupagato”ti. |
You, householder, are attached to suffering, you, householder, have taken up suffering." |
“Yaṁ kho, bhante, kiñci bhūtaṁ saṅkhataṁ cetayitaṁ paṭiccasamuppannaṁ tadaniccaṁ. |
"Whatever, venerable sirs, is conditioned, fabricated, mentally constructed, dependently arisen—that is impermanent. |
Yadaniccaṁ taṁ dukkhaṁ. |
What is impermanent is suffering. |
‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, nameso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ. |
'What is suffering—that is not mine, I am not that, that is not my self'—this has been well seen as it really is with right wisdom. |
Tassa ca uttari nissaraṇaṁ yathābhūtaṁ pajānāmī”ti. |
And I understand as it really is the escape beyond that." |
Evaṁ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṁsu. |
When this was said, those wanderers sat silent, dismayed, with shoulders drooping, heads down, dejected, speechless. |
Atha kho anāthapiṇḍiko gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho anāthapiṇḍiko gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. |
Then the householder Anāthapiṇḍika, seeing those wanderers silent, dismayed, with shoulders drooping, heads down, dejected, speechless, got up from his seat and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the householder Anāthapiṇḍika reported to the Blessed One the entire conversation he had with those wanderers of other sects. |
“Sādhu sādhu, gahapati. |
"Good, good, householder. |
Evaṁ kho te, gahapati, moghapurisā kālena kālaṁ sahadhammena suniggahitaṁ niggahetabbā”ti. |
Thus indeed, householder, those foolish men should be properly refuted from time to time with righteous argument." |
Atha kho bhagavā anāthapiṇḍikaṁ gahapatiṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. |
Then the Blessed One instructed, urged, inspired, and gladdened the householder Anāthapiṇḍika with a Dhamma talk. |
Atha kho anāthapiṇḍiko gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then the householder Anāthapiṇḍika, having been instructed, urged, inspired, and gladdened by the Blessed One with a Dhamma talk, got up from his seat, paid homage to the Blessed One, circumambulated him, and departed. |
Atha kho bhagavā acirapakkante anāthapiṇḍike gahapatimhi bhikkhū āmantesi: |
Then the Blessed One, not long after the householder Anāthapiṇḍika had departed, addressed the bhikkhus: |
“yopi so, bhikkhave, bhikkhu vassasatupasampanno imasmiṁ dhammavinaye, sopi evamevaṁ aññatitthiye paribbājake sahadhammena suniggahitaṁ niggaṇheyya yathā taṁ anāthapiṇḍikena gahapatinā niggahitā”ti. |
Even a bhikkhu, bhikkhus, who has been ordained for a hundred years in this Dhamma and discipline could refute those wanderers of other sects with righteous argument just as properly as the householder Anāthapiṇḍika refuted them. |
Tatiyaṁ. |
Third. |
94 - AN10.94 Vajjiyamāhitasutta |
94 - AN10.94 The Discourse to Vajjiyamāhita |
Ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. |
At one time the Blessed One was dwelling at Campā on the shore of Gaggarā Lake. |
Atha kho vajjiyamāhito gahapati divā divassa campāya nikkhami bhagavantaṁ dassanāya. |
Then the householder Vajjiyamāhita left Campā during the day to see the Blessed One. |
Atha kho vajjiyamāhitassa gahapatissa etadahosi: |
Then it occurred to the householder Vajjiyamāhita: |
“akālo kho tāva bhagavantaṁ dassanāya. |
"This is not the right time to see the Blessed One. |
Paṭisallīno bhagavā. |
The Blessed One is in seclusion. |
Manobhāvanīyānampi bhikkhūnaṁ akālo dassanāya. |
This is also not the right time to see the esteemed bhikkhus. |
Paṭisallīnā manobhāvanīyāpi bhikkhū. |
The esteemed bhikkhus are in seclusion. |
Yannūnāhaṁ yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkameyyan”ti. |
What if I were to approach the park of the wanderers of other sects?" |
Atha kho vajjiyamāhito gahapati yena aññatitthiyānaṁ paribbājakānaṁ ārāmo tenupasaṅkami. |
Then the householder Vajjiyamāhita approached the park of the wanderers of other sects. |
Tena kho pana samayena te aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ kathentā nisinnā honti. |
Now at that time those wanderers of other sects were sitting together, gathered together, making a loud uproar with great noise, engaged in various kinds of animal talk. |
Addasaṁsu kho te aññatitthiyā paribbājakā vajjiyamāhitaṁ gahapatiṁ dūratova āgacchantaṁ. Disvāna aññamaññaṁ saṇṭhāpesuṁ: |
Those wanderers of other sects saw the householder Vajjiyamāhita coming from afar. Seeing him, they quieted each other: |
“appasaddā bhonto hontu. Mā bhonto saddamakattha. |
"Be quiet, venerable ones. Do not make noise. |
Ayaṁ vajjiyamāhito gahapati āgacchati samaṇassa gotamassa sāvako. |
This householder Vajjiyamāhita is approaching, a disciple of the ascetic Gotama. |
Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā campāyaṁ paṭivasanti, ayaṁ tesaṁ aññataro vajjiyamāhito gahapati. |
Among the disciples of the ascetic Gotama who are white-clothed householders dwelling at Campā, this householder Vajjiyamāhita is one of them. |
Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino. |
Those venerable ones like little noise, are trained in little noise, and speak in praise of little noise. |
Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. |
Perhaps, knowing the assembly to be quiet, he might think it fitting to approach." |
Atha kho te aññatitthiyā paribbājakā tuṇhī ahesuṁ. |
Then those wanderers of other sects became silent. |
Atha kho vajjiyamāhito gahapati yena te aññatitthiyā paribbājakā tenupasaṅkami; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṁ sammodi. |
Then the householder Vajjiyamāhita approached those wanderers of other sects; having approached, he exchanged greetings with those wanderers of other sects. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho vajjiyamāhitaṁ gahapatiṁ te aññatitthiyā paribbājakā etadavocuṁ: |
After exchanging pleasant and courteous conversation, he sat down to one side. Sitting to one side, those wanderers of other sects said this to the householder Vajjiyamāhita: |
“saccaṁ kira, gahapati, samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī”ti? |
Is it true, householder, that the ascetic Gotama criticizes all austerities and categorically reproaches and disparages every ascetic who lives harshly? |
“Na kho, bhante, bhagavā sabbaṁ tapaṁ garahati napi sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadati. |
"No, venerable sirs, the Blessed One does not criticize all austerities, nor does he categorically reproach and disparage every ascetic who lives harshly. |
Gārayhaṁ kho, bhante, bhagavā garahati, pasaṁsitabbaṁ pasaṁsati. |
The Blessed One criticizes what is blameworthy and praises what is praiseworthy. |
Gārayhaṁ kho pana, bhante, bhagavā garahanto pasaṁsitabbaṁ pasaṁsanto vibhajjavādo bhagavā. |
The Blessed One, venerable sirs, criticizing what is blameworthy and praising what is praiseworthy, is one who speaks analytically. |
Na so bhagavā ettha ekaṁsavādo”ti. |
The Blessed One is not a one-sided speaker in this matter." |
Evaṁ vutte, aññataro paribbājako vajjiyamāhitaṁ gahapatiṁ etadavoca: |
When this was said, a certain wanderer said this to the householder Vajjiyamāhita: |
“āgamehi tvaṁ, gahapati, yassa tvaṁ samaṇassa gotamassa vaṇṇaṁ bhāsati, samaṇo gotamo venayiko appaññattiko”ti? |
Stop, householder! This ascetic Gotama whom you praise is a nihilist, one who teaches nothing. |
“Etthapāhaṁ, bhante, āyasmante vakkhāmi sahadhammena: |
"I will speak to the venerable one about this according to what is right: |
‘idaṁ kusalan’ti, bhante, bhagavatā paññattaṁ; |
'This is wholesome,' venerable sir, has been declared by the Blessed One; |
‘idaṁ akusalan’ti, bhante, bhagavatā paññattaṁ. |
'This is unwholesome,' venerable sir, has been declared by the Blessed One. |
Iti kusalākusalaṁ bhagavā paññāpayamāno sapaññattiko bhagavā; |
Thus the Blessed One, declaring what is wholesome and unwholesome, is one who teaches something. |
na so bhagavā venayiko appaññattiko”ti. |
The Blessed One is not a nihilist, not one who teaches nothing." |
Evaṁ vutte te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṁsu. |
When this was said, those wanderers sat silent, dismayed, with shoulders drooping, heads down, dejected, speechless. |
Atha kho vajjiyamāhito gahapati te paribbājake tuṇhībhūte maṅkubhūte pattakkhandhe adhomukhe pajjhāyante appaṭibhāne viditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Then the householder Vajjiyamāhita, seeing those wanderers silent, dismayed, with shoulders drooping, heads down, dejected, speechless, got up from his seat and approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinno kho vajjiyamāhito gahapati yāvatako ahosi tehi aññatitthiyehi paribbājakehi saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. |
Sitting to one side, the householder Vajjiyamāhita reported to the Blessed One the entire conversation he had with those wanderers of other sects. |
“Sādhu sādhu, gahapati. |
"Good, good, householder. |
Evaṁ kho te, gahapati, moghapurisā kālena kālaṁ sahadhammena suniggahitaṁ niggahetabbā. |
Thus indeed, householder, those foolish men should be properly refuted from time to time with righteous argument. |
Nāhaṁ, gahapati, sabbaṁ tapaṁ tapitabbanti vadāmi; |
I do not say, householder, that all austerity should be practiced; |
na ca panāhaṁ, gahapati, sabbaṁ tapaṁ na tapitabbanti vadāmi; |
nor do I say, householder, that all austerity should not be practiced; |
nāhaṁ, gahapati, sabbaṁ samādānaṁ samāditabbanti vadāmi; |
I do not say, householder, that all undertakings should be undertaken; |
na panāhaṁ, gahapati, sabbaṁ samādānaṁ na samāditabbanti vadāmi; |
nor do I say, householder, that all undertakings should not be undertaken; |
nāhaṁ, gahapati, sabbaṁ padhānaṁ padahitabbanti vadāmi; |
I do not say, householder, that all effort should be made; |
na panāhaṁ, gahapati, sabbaṁ padhānaṁ na padahitabbanti vadāmi; |
nor do I say, householder, that all effort should not be made; |
nāhaṁ, gahapati, sabbo paṭinissaggo paṭinissajjitabboti vadāmi. |
I do not say, householder, that all relinquishment should be relinquished. |
Na panāhaṁ, gahapati, sabbo paṭinissaggo na paṭinissajjitabboti vadāmi; |
Nor do I say, householder, that all relinquishment should not be relinquished; |
nāhaṁ, gahapati, sabbā vimutti vimuccitabbāti vadāmi; |
I do not say, householder, that all liberation should be sought; |
na panāhaṁ, gahapati, sabbā vimutti na vimuccitabbāti vadāmi. |
nor do I say, householder, that all liberation should not be sought. |
Yañhi, gahapati, tapaṁ tapato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ tapaṁ na tapitabbanti vadāmi. |
If, householder, when practicing austerity, unwholesome states increase and wholesome states decline, I say that such austerity should not be practiced. |
Yañca khvassa, gahapati, tapaṁ tapato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṁ tapaṁ tapitabbanti vadāmi. |
But if, householder, when practicing austerity, unwholesome states decline and wholesome states increase, I say that such austerity should be practiced. |
Yañhi, gahapati, samādānaṁ samādiyato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ samādānaṁ na samāditabbanti vadāmi. |
If, householder, when undertaking an undertaking, unwholesome states increase and wholesome states decline, I say that such an undertaking should not be undertaken. |
Yañca khvassa, gahapati, samādānaṁ samādiyato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṁ samādānaṁ samāditabbanti vadāmi. |
But if, householder, when undertaking an undertaking, unwholesome states decline and wholesome states increase, I say that such an undertaking should be undertaken. |
Yañhi, gahapati, padhānaṁ padahato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ padhānaṁ na padahitabbanti vadāmi. |
If, householder, when making effort, unwholesome states increase and wholesome states decline, I say that such effort should not be made. |
Yañca khvassa, gahapati, padhānaṁ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti, evarūpaṁ padhānaṁ padahitabbanti vadāmi. |
But if, householder, when making effort, unwholesome states decline and wholesome states increase, I say that such effort should be made. |
Yañhi, gahapati, paṭinissaggaṁ paṭinissajjato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo paṭinissaggo na paṭinissajjitabboti vadāmi. |
If, householder, when relinquishing, unwholesome states increase and wholesome states decline, I say that such relinquishment should not be relinquished. |
Yañca khvassa, gahapati, paṭinissaggaṁ paṭinissajjato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo paṭinissaggo paṭinissajjitabboti vadāmi. |
But if, householder, when relinquishing, unwholesome states decline and wholesome states increase, I say that such relinquishment should be relinquished. |
Yañhi, gahapati, vimuttiṁ vimuccato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpā vimutti na vimuccitabbāti vadāmi. |
If, householder, when seeking liberation, unwholesome states increase and wholesome states decline, I say that such liberation should not be sought. |
Yañca khvassa, gahapati, vimuttiṁ vimuccato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpā vimutti vimuccitabbāti vadāmī”ti. |
But if, householder, when seeking liberation, unwholesome states decline and wholesome states increase, I say that such liberation should be sought." |
Atha kho vajjiyamāhito gahapati bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then the householder Vajjiyamāhita, having been instructed, urged, inspired, and gladdened by the Blessed One with a Dhamma talk, got up from his seat, paid homage to the Blessed One, circumambulated him, and departed. |
Atha kho bhagavā acirapakkante vajjiyamāhite gahapatimhi bhikkhū āmantesi: |
Then the Blessed One, not long after the householder Vajjiyamāhita had departed, addressed the bhikkhus: |
“yopi so, bhikkhave, bhikkhu dīgharattaṁ apparajakkho imasmiṁ dhammavinaye, sopi evamevaṁ aññatitthiye paribbājake sahadhammena suniggahitaṁ niggaṇheyya yathā taṁ vajjiyamāhitena gahapatinā niggahitā”ti. |
Even a bhikkhu, bhikkhus, who has long been without dust in this Dhamma and discipline could refute those wanderers of other sects with righteous argument just as properly as the householder Vajjiyamāhita refuted them. |
Catutthaṁ. |
Fourth. |
95 - AN10.95 Uttiyasutta |
95 - AN10.95 The Discourse to Uttiya |
Atha kho uttiyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then the wanderer Uttiya approached the Blessed One; having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho uttiyo paribbājako bhagavantaṁ etadavoca: |
After exchanging pleasant and courteous conversation, he sat down to one side. Sitting to one side, the wanderer Uttiya said this to the Blessed One: |
“kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññan”ti? |
What now, Master Gotama, is the world eternal, is this alone true and everything else wrong? |
“Abyākataṁ kho etaṁ, uttiya, mayā: |
"This, Uttiya, has not been declared by me: |
‘sassato loko, idameva saccaṁ moghamaññan’”ti. |
'The world is eternal, this alone is true and everything else wrong.'" |
“Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññan”ti? |
What then, Master Gotama, is the world not eternal, is this alone true and everything else wrong? |
“Etampi kho, uttiya, abyākataṁ mayā: |
"This too, Uttiya, has not been declared by me: |
‘asassato loko, idameva saccaṁ moghamaññan’”ti. |
'The world is not eternal, this alone is true and everything else wrong.'" |
“Kiṁ nu kho, bho gotama, antavā loko …pe… |
"What now, Master Gotama, is the world finite ... |
anantavā loko … |
is the world infinite ... |
taṁ jīvaṁ taṁ sarīraṁ … |
are the soul and body the same ... |
aññaṁ jīvaṁ aññaṁ sarīraṁ … |
are the soul and body different ... |
hoti tathāgato paraṁ maraṇā … |
does the Tathāgata exist after death ... |
na hoti tathāgato paraṁ maraṇā … |
does the Tathāgata not exist after death ... |
hoti ca na ca hoti tathāgato paraṁ maraṇā … |
does the Tathāgata both exist and not exist after death ... |
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti? |
does the Tathāgata neither exist nor not exist after death, is this alone true and everything else wrong?" |
“Etampi kho, uttiya, abyākataṁ mayā: |
"This too, Uttiya, has not been declared by me: |
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti. |
'The Tathāgata neither exists nor does not exist after death, this alone is true and everything else wrong.'" |
“‘Kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno ‘abyākataṁ kho etaṁ, uttiya, mayā— |
"When asked 'What now, Master Gotama, is the world eternal, is this alone true and everything else wrong?' you say 'This, Uttiya, has not been declared by me— |
sassato loko, idameva saccaṁ moghamaññan’ti vadesi. |
the world is eternal, this alone is true and everything else wrong.' |
‘Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno: |
When asked 'What then, Master Gotama, is the world not eternal, is this alone true and everything else wrong?' you say: |
‘etampi kho, uttiya, abyākataṁ mayā asassato loko, idameva saccaṁ moghamaññan’ti vadesi. |
'This too, Uttiya, has not been declared by me—the world is not eternal, this alone is true and everything else wrong.' |
‘Kiṁ nu kho, bho gotama, antavā loko …pe… |
When asked 'What now, Master Gotama, is the world finite ... |
anantavā loko … |
is the world infinite ... |
taṁ jīvaṁ taṁ sarīraṁ … |
are the soul and body the same ... |
aññaṁ jīvaṁ aññaṁ sarīraṁ … |
are the soul and body different ... |
hoti tathāgato paraṁ maraṇā … |
does the Tathāgata exist after death ... |
na hoti tathāgato paraṁ maraṇā … |
does the Tathāgata not exist after death ... |
hoti ca na ca hoti tathāgato paraṁ maraṇā … |
does the Tathāgata both exist and not exist after death ... |
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti, iti puṭṭho samāno: |
does the Tathāgata neither exist nor not exist after death, is this alone true and everything else wrong?' you say: |
‘etampi kho, uttiya, abyākataṁ mayā— |
'This too, Uttiya, has not been declared by me— |
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. |
the Tathāgata neither exists nor does not exist after death, this alone is true and everything else wrong.' |
Atha kiñcarahi bhotā gotamena byākatan”ti? |
Then what has been declared by Master Gotama?" |
“Abhiññāya kho ahaṁ, uttiya, sāvakānaṁ dhammaṁ desemi sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti. |
Having directly known, Uttiya, I teach the Dhamma to disciples for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the right method, for the realization of Nibbāna. |
“Yaṁ panetaṁ bhavaṁ gotamo abhiññāya sāvakānaṁ dhammaṁ desesi sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, sabbo vā tena loko nīyati upaḍḍho vā tibhāgo vā”ti? |
But when Master Gotama teaches the Dhamma to disciples having directly known it for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and displeasure, for the attainment of the right method, for the realization of Nibbāna—is the whole world led by this, or half, or a third? |
Evaṁ vutte, bhagavā tuṇhī ahosi. |
When this was said, the Blessed One remained silent. |
Atha kho āyasmato ānandassa etadahosi: |
Then it occurred to the venerable Ānanda: |
“mā hevaṁ kho uttiyo paribbājako pāpakaṁ diṭṭhigataṁ paṭilabhi: |
"The wanderer Uttiya should not acquire a harmful view: |
‘sabbasāmukkaṁsikaṁ vata me samaṇo gotamo pañhaṁ puṭṭho saṁsādeti, no vissajjeti, na nūna visahatī’ti. |
'When asked a comprehensive question, the ascetic Gotama evades it and does not answer it; surely he is not capable.' |
Tadassa uttiyassa paribbājakassa dīgharattaṁ ahitāya dukkhāyā”ti. |
That would be for the wanderer Uttiya's long-term harm and suffering." |
Atha kho āyasmā ānando uttiyaṁ paribbājakaṁ etadavoca: |
Then the venerable Ānanda said this to the wanderer Uttiya: |
“tenahāvuso uttiya, upamaṁ te karissāmi. |
"Well then, friend Uttiya, I will give you a simile. |
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. |
By means of a simile, some intelligent people here understand the meaning of what is said. |
Seyyathāpi, āvuso uttiya, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ. |
Suppose, friend Uttiya, there were a king's border city with strong ramparts, strong walls and gateways, and with a single gate. |
Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā. |
There would be a gatekeeper there, wise, competent, intelligent, who keeps out strangers and admits acquaintances. |
So tassa nagarassa samantā anupariyāyapathaṁ anukkamati. Anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi. |
Walking around the complete perimeter path of that city, he might not see a break in the walls or an opening in the walls, not even one big enough for a cat to slip through. |
No ca khvassa evaṁ ñāṇaṁ hoti: ‘ettakā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā’ti. |
Though he might not know 'So many beings enter or leave this city,' |
Atha khvassa evamettha hoti: ‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te iminā dvārena pavisanti vā nikkhamanti vā’ti. |
he would know this: 'Whatever gross beings enter or leave this city, they all enter and leave through this single gate.' |
Evamevaṁ kho, āvuso uttiya, na tathāgatassa evaṁ ussukkaṁ hoti: ‘sabbo vā tena loko nīyati, upaḍḍho vā, tibhāgo vā’ti. |
In the same way, friend Uttiya, the Tathāgata is not concerned with whether the whole world is led by this, or half, or a third. |
Atha kho evamettha tathāgatassa hoti: ‘ye kho keci lokamhā nīyiṁsu vā nīyanti vā nīyissanti vā, sabbe te pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta bojjhaṅge yathābhūtaṁ bhāvetvā. |
But the Tathāgata knows this: 'Whatever beings have been led from the world, are being led, or will be led, all of them have abandoned the five hindrances, the defilements of the mind that weaken wisdom, have established their minds well in the four foundations of mindfulness, and have developed the seven factors of enlightenment as they really are. |
Evamete lokamhā nīyiṁsu vā nīyanti vā nīyissanti vā’ti. |
Thus they have been led from the world, are being led, or will be led.' |
Yadeva kho tvaṁ, āvuso uttiya, bhagavantaṁ pañhaṁ apucchi tadevetaṁ pañhaṁ bhagavantaṁ aññena pariyāyena apucchi. |
What you asked the Blessed One, friend Uttiya, was the very same question asked in a different way. |
Tasmā te taṁ bhagavā na byākāsī”ti. |
That is why the Blessed One did not answer it." |
Pañcamaṁ. |
Fifth. |
96 - AN10.96 Kokanudasutta |
96 - AN10.96 The Discourse to Kokanuda |
Ekaṁ samayaṁ āyasmā ānando rājagahe viharati tapodārāme. |
At one time the venerable Ānanda was dwelling at Rājagaha in the Hot Springs Park. |
Atha kho āyasmā ānando rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṁ. |
Then the venerable Ānanda, rising early in the morning at dawn, approached the hot springs to bathe his limbs. |
Tapodāya gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno. |
Having bathed his limbs in the hot springs and come back out, he stood in a single robe drying his limbs. |
Kokanudopi kho paribbājako rattiyā paccūsasamayaṁ paccuṭṭhāya yena tapodā tenupasaṅkami gattāni parisiñcituṁ. |
Kokanuda the wanderer also, rising early in the morning at dawn, approached the hot springs to bathe his limbs. |
Addasā kho kokanudo paribbājako āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. |
The wanderer Kokanuda saw the venerable Ānanda coming from afar. |
Disvāna āyasmantaṁ ānandaṁ etadavoca: |
Seeing him, he said this to the venerable Ānanda: |
“kvettha, āvuso”ti? |
Where to, friend? |
“Ahamāvuso, bhikkhū”ti. |
I am a bhikkhu, friend. |
“Katamesaṁ, āvuso, bhikkhūnan”ti? |
Of which bhikkhus, friend? |
“Samaṇānaṁ, āvuso, sakyaputtiyānan”ti. |
Of the ascetics, friend, the sons of the Sakyan. |
“Puccheyyāma mayaṁ āyasmantaṁ kiñcideva desaṁ, sace āyasmā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti. |
May I ask the venerable one something, if the venerable one would grant permission for answering the question? |
“Pucchāvuso, sutvā vedissāmā”ti. |
Ask, friend, having heard I will know. |
“Kiṁ nu kho, bho, ‘sassato loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavan”ti? |
What now, sir, do you hold this view: 'The world is eternal, this alone is true, everything else is wrong'? |
“Na kho ahaṁ, āvuso, evaṁdiṭṭhi: |
"I do not hold this view, friend: |
‘sassato loko, idameva saccaṁ moghamaññan’”ti. |
'The world is eternal, this alone is true, everything else is wrong.'" |
“Kiṁ pana, bho, ‘asassato loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavan”ti? |
What then, sir, do you hold this view: 'The world is not eternal, this alone is true, everything else is wrong'? |
“Na kho ahaṁ, āvuso, evaṁdiṭṭhi: |
"I do not hold this view, friend: |
‘asassato loko, idameva saccaṁ moghamaññan’”ti. |
'The world is not eternal, this alone is true, everything else is wrong.'" |
“Kiṁ nu kho, bho, antavā loko …pe… |
"What now, sir, is the world finite ... |
anantavā loko … |
is the world infinite ... |
taṁ jīvaṁ taṁ sarīraṁ … |
are the soul and body the same ... |
aññaṁ jīvaṁ aññaṁ sarīraṁ … |
are the soul and body different ... |
hoti tathāgato paraṁ maraṇā … |
does the Tathāgata exist after death ... |
na hoti tathāgato paraṁ maraṇā … |
does the Tathāgata not exist after death ... |
hoti ca na ca hoti tathāgato paraṁ maraṇā … |
does the Tathāgata both exist and not exist after death ... |
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavan”ti? |
does the Tathāgata neither exist nor not exist after death, this alone is true, everything else is wrong—do you hold this view?" |
“Na kho ahaṁ, āvuso, evaṁdiṭṭhi: |
"I do not hold this view, friend: |
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti. |
'The Tathāgata neither exists nor does not exist after death, this alone is true, everything else is wrong.'" |
“Tena hi bhavaṁ na jānāti, na passatī”ti? |
Then you do not know, do not see? |
“Na kho ahaṁ, āvuso, na jānāmi na passāmi. |
"I do not 'not know, not see,' friend. |
Jānāmahaṁ, āvuso, passāmī”ti. |
I know, friend, I see." |
“‘Kiṁ nu kho, bho, sassato loko, idameva saccaṁ moghamaññanti— |
"When asked 'What now, sir, do you hold this view: "The world is eternal, this alone is true, everything else is wrong"?' you say: |
evaṁdiṭṭhi bhavan’ti, iti puṭṭho samāno: |
'I do not hold this view, friend— |
‘na kho ahaṁ, āvuso, evaṁdiṭṭhi— |
the world is eternal, this alone is true, everything else is wrong.' |
sassato loko, idameva saccaṁ moghamaññan’ti vadesi. |
When asked 'What then, sir, do you hold this view: "The world is not eternal, this alone is true, everything else is wrong"?' you say: |
‘Kiṁ pana, bho, asassato loko, idameva saccaṁ moghamaññanti— |
'I do not hold this view, friend— |
evaṁdiṭṭhi bhavan’ti, iti puṭṭho samāno: |
the world is not eternal, this alone is true, everything else is wrong.' |
‘na kho ahaṁ, āvuso, evaṁdiṭṭhi— |
What now, sir, is the world finite ... |
asassato loko, idameva saccaṁ moghamaññan’ti vadesi. |
is the world infinite ... |
Kiṁ nu kho, bho, antavā loko …pe… |
are the soul and body the same ... |
anantavā loko … |
are the soul and body different ... |
taṁ jīvaṁ taṁ sarīraṁ … |
does the Tathāgata exist after death ... |
aññaṁ jīvaṁ aññaṁ sarīraṁ … |
does the Tathāgata not exist after death ... |
hoti tathāgato paraṁ maraṇā … |
does the Tathāgata both exist and not exist after death ... |
na hoti tathāgato paraṁ maraṇā … |
does the Tathāgata neither exist nor not exist after death, this alone is true, everything else is wrong—do you hold this view?' When asked this, you say: |
hoti ca na ca hoti tathāgato paraṁ maraṇā … |
'I do not hold this view, friend— |
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti— |
the Tathāgata neither exists nor does not exist after death, this alone is true, everything else is wrong.' |
evaṁdiṭṭhi bhavanti, iti puṭṭho samāno: |
When asked 'Then you do not know, do not see?' you say: |
‘na kho ahaṁ, āvuso, evaṁdiṭṭhi— |
'I do not "not know, not see," friend. |
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti vadesi. |
I know, friend, I see.' |
‘Tena hi bhavaṁ na jānāti na passatī’ti, iti puṭṭho samāno: |
How should the meaning of this statement be understood?" |
‘na kho ahaṁ, āvuso, na jānāmi na passāmi. |
"'The world is eternal, this alone is true, everything else is wrong'—this, friend, is a speculative view. |
Jānāmahaṁ, āvuso, passāmī’ti vadesi. |
'The world is not eternal, this alone is true, everything else is wrong'—this, friend, is a speculative view. |
Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti? |
The world is finite ... |
“‘Sassato loko, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ. |
the world is infinite ... |
‘Asassato loko, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ. |
the soul and body are the same ... |
Antavā loko …pe… |
the soul and body are different ... |
anantavā loko … |
the Tathāgata exists after death ... |
taṁ jīvaṁ taṁ sarīraṁ … |
the Tathāgata does not exist after death ... |
aññaṁ jīvaṁ aññaṁ sarīraṁ … |
the Tathāgata both exists and does not exist after death ... |
hoti tathāgato paraṁ maraṇā … |
'The Tathāgata neither exists nor does not exist after death, this alone is true, everything else is wrong'—this, friend, is a speculative view. |
na hoti tathāgato paraṁ maraṇā … |
The range of views, friend, the range of the grounds of views, the range of the obsession with views, the range of the manifestation of views, the range of the cessation of views—I know this, I see this. |
hoti ca na ca hoti tathāgato paraṁ maraṇā … |
Knowing this, seeing this, why should I say: |
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ. |
'I do not know, I do not see'? |
Yāvatā, āvuso, diṭṭhi yāvatā diṭṭhiṭṭhānaṁ diṭṭhiadhiṭṭhānaṁ diṭṭhipariyuṭṭhānaṁ diṭṭhisamuṭṭhānaṁ diṭṭhisamugghāto, tamahaṁ jānāmi tamahaṁ passāmi. |
I know, friend, I see." |
Tamahaṁ jānanto tamahaṁ passanto kyāhaṁ vakkhāmi: |
What is the venerable one's name, and how do fellow practitioners know the venerable one? |
‘na jānāmi na passāmī’ti? |
"My name, friend, is 'Ānanda.' |
Jānāmahaṁ, āvuso, passāmī”ti. |
And fellow practitioners know me as 'Ānanda.'" |
“Ko nāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti? |
"Indeed, we were discussing with a great teacher without knowing: |
“‘Ānando’ti kho me, āvuso, nāmaṁ. |
'This is the venerable Ānanda.' |
‘Ānando’ti ca pana maṁ sabrahmacārī jānantī”ti. |
If we had known: |
“Mahācariyena vata kira, bho, saddhiṁ mantayamānā na jānimha: |
'This is the venerable Ānanda,' even this much would not have been enough for us. |
‘āyasmā ānando’ti. |
May the venerable Ānanda forgive me." |
Sace hi mayaṁ jāneyyāma: |
Sixth. |
‘ayaṁ āyasmā ānando’ti, ettakampi no nappaṭibhāyeyya. |
|
Khamatu ca me āyasmā ānando”ti. |
|
Chaṭṭhaṁ. |
|
99 - AN10.99 Upālisutta |
99 - AN10.99 The Discourse to Upāli |
Atha kho āyasmā upāli yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā upāli bhagavantaṁ etadavoca: |
Then the venerable Upāli approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the venerable Upāli said this to the Blessed One: |
“icchāmahaṁ, bhante, araññavanapatthāni pantāni senāsanāni paṭisevitun”ti. |
I wish, venerable sir, to resort to forest and wilderness lodgings in remote places. |
“Durabhisambhavāni hi kho, upāli, araññavanapatthāni pantāni senāsanāni. |
"Difficult to obtain, Upāli, are forest and wilderness lodgings in remote places. |
Dukkaraṁ pavivekaṁ durabhiramaṁ. |
Difficult is seclusion, hard to delight in. |
Ekatte haranti maññe mano vanāni samādhiṁ alabhamānassa bhikkhuno. |
Solitude carries away the mind, I think, of a bhikkhu who has not attained concentration. |
Yo kho, upāli, evaṁ vadeyya: |
Whoever, Upāli, would say: |
‘ahaṁ samādhiṁ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṁ pāṭikaṅkhaṁ: |
'I will resort to forest and wilderness lodgings in remote places without having attained concentration,' it is to be expected of him: |
‘saṁsīdissati vā uplavissati vā’ti. |
'He will sink down or float away.' |
Seyyathāpi, upāli, mahāudakarahado. |
Just as, Upāli, there might be a great lake. |
Atha āgaccheyya hatthināgo sattaratano vā aḍḍhaṭṭharatano vā. |
Then an elephant might come, seven or eight cubits tall. |
Tassa evamassa: |
He might think: |
‘yannūnāhaṁ imaṁ udakarahadaṁ ogāhetvā kaṇṇasandhovikampi khiḍḍaṁ kīḷeyyaṁ piṭṭhisandhovikampi khiḍḍaṁ kīḷeyyaṁ. |
'What if I were to plunge into this lake and play the game of washing my ears and the game of washing my back? |
Kaṇṇasandhovikampi khiḍḍaṁ kīḷitvā piṭṭhisandhovikampi khiḍḍaṁ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṁ pakkameyyan’ti. |
Having played the game of washing my ears and the game of washing my back, having bathed and drunk, I would come out and go wherever I wish.' |
So taṁ udakarahadaṁ ogāhetvā kaṇṇasandhovikampi khiḍḍaṁ kīḷeyya piṭṭhisandhovikampi khiḍḍaṁ kīḷeyya; |
He would plunge into that lake and play the game of washing his ears and the game of washing his back; |
kaṇṇasandhovikampi khiḍḍaṁ kīḷitvā piṭṭhisandhovikampi khiḍḍaṁ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṁ pakkameyya. |
having played the game of washing his ears and the game of washing his back, having bathed and drunk, he would come out and go wherever he wished. |
Taṁ kissa hetu? |
Why is that? |
Mahā, upāli, attabhāvo gambhīre gādhaṁ vindati. |
Because, Upāli, his great body finds footing in the deep. |
Atha āgaccheyya saso vā biḷāro vā. |
Then a hare or cat might come. |
Tassa evamassa: |
He might think: |
‘ko cāhaṁ, ko ca hatthināgo. |
'What am I compared to the elephant? |
Yannūnāhaṁ imaṁ udakarahadaṁ ogāhetvā kaṇṇasandhovikampi khiḍḍaṁ kīḷeyyaṁ piṭṭhisandhovikampi khiḍḍaṁ kīḷeyyaṁ; |
What if I too were to plunge into this lake and play the game of washing my ears and the game of washing my back; |
kaṇṇasandhovikampi khiḍḍaṁ kīḷitvā piṭṭhisandhovikampi khiḍḍaṁ kīḷitvā nhatvā ca pivitvā ca paccuttaritvā yena kāmaṁ pakkameyyan’ti. |
having played the game of washing my ears and the game of washing my back, having bathed and drunk, I would come out and go wherever I wish.' |
So taṁ udakarahadaṁ sahasā appaṭisaṅkhā pakkhandeyya. |
He would rashly plunge into that lake without consideration. |
Tassetaṁ pāṭikaṅkhaṁ: |
It is to be expected of him: |
‘saṁsīdissati vā uplavissati vā’ti. |
'He will sink down or float away.' |
Taṁ kissa hetu? |
Why is that? |
Paritto, upāli, attabhāvo gambhīre gādhaṁ na vindati. |
Because, Upāli, his small body does not find footing in the deep. |
Evamevaṁ kho, upāli, yo evaṁ vadeyya: |
In the same way, Upāli, whoever would say: |
‘ahaṁ samādhiṁ alabhamāno araññavanapatthāni pantāni senāsanāni paṭisevissāmī’ti, tassetaṁ pāṭikaṅkhaṁ: |
'I will resort to forest and wilderness lodgings in remote places without having attained concentration,' it is to be expected of him: |
‘saṁsīdissati vā uplavissati vā’ti. |
'He will sink down or float away.' |
Seyyathāpi, upāli, daharo kumāro mando uttānaseyyako sakena muttakarīsena kīḷati. |
Just as, Upāli, a young child, tender and lying on his back, plays with his own urine and feces. |
Taṁ kiṁ maññasi, upāli, |
What do you think, Upāli, |
nanvāyaṁ kevalā paripūrā bālakhiḍḍā”ti? |
is this not the complete height of childish play?" |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṁ paripākamanvāya |
"That child, Upāli, at a later time, with the growth and maturation of his faculties, |
yāni kānici kumārakānaṁ kīḷāpanakāni bhavanti, seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ mokkhacikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ, tehi kīḷati. |
plays with whatever toys children have, such as toy plows, tip-cat, somersaults, pinwheels, toy measures, toy carts, toy bows. |
Taṁ kiṁ maññasi, upāli, |
What do you think, Upāli, |
nanvāyaṁ khiḍḍā purimāya khiḍḍāya abhikkantatarā ca paṇītatarā cā”ti? |
is this play not more excellent and superior than the previous play?" |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Sa kho so, upāli, kumāro aparena samayena vuddhimanvāya indriyānaṁ paripākamanvāya |
"That child, Upāli, at a later time, with the growth and maturation of his faculties, |
pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti |
enjoys himself equipped and endowed with the five strands of sensual pleasure |
cakkhuviññeyyehi rūpehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi, |
with forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing, |
sotaviññeyyehi saddehi … |
with sounds cognizable by the ear ... |
ghānaviññeyyehi gandhehi … |
with odors cognizable by the nose ... |
jivhāviññeyyehi rasehi … |
with tastes cognizable by the tongue ... |
kāyaviññeyyehi phoṭṭhabbehi iṭṭhehi kantehi manāpehi piyarūpehi kāmūpasaṁhitehi rajanīyehi. |
with tactile objects cognizable by the body that are desirable, lovely, agreeable, pleasing, sensually enticing, tantalizing. |
Taṁ kiṁ maññasi, upāli, |
What do you think, Upāli, |
nanvāyaṁ khiḍḍā purimāhi khiḍḍāhi abhikkantatarā ca paṇītatarā cā”ti? |
is this play not more excellent and superior than the previous plays?" |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Idha kho pana vo, upāli, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
"But here, Upāli, a Tathāgata arises in the world, an Accomplished One, a Perfectly Enlightened One, accomplished in true knowledge and conduct, a Well-Gone One, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, a Buddha, a Blessed One. |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He, having realized for himself with direct knowledge this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans, makes it known. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He teaches the Dhamma that is good in the beginning, good in the middle, good in the end, with meaning and phrasing; he reveals the perfectly complete and pure holy life. |
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. |
A householder or householder's son or one born in another family hears that Dhamma. |
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. |
Having heard that Dhamma, he gains faith in the Tathāgata. |
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: |
Endowed with that faith, he reflects: |
‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. |
'Household life is confining, a dusty path; going forth is open air. |
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. |
It is not easy for one dwelling at home to lead the perfectly complete, perfectly pure holy life, polished like a conch shell. |
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. |
What if I were to shave off my hair and beard, put on the yellow robes, and go forth from home to homelessness?' |
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. |
At a later time, abandoning a small or large fortune, abandoning a small or large circle of relatives, having shaved off his hair and beard, having put on the yellow robes, he goes forth from home to homelessness. |
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. |
Having thus gone forth, endowed with the training and livelihood of the bhikkhus, abandoning the destruction of life, he abstains from the destruction of life; laying down the rod, laying down the knife, conscientious, merciful, he dwells compassionate toward all living beings. |
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī; athenena sucibhūtena attanā viharati. |
Abandoning taking what is not given, he abstains from taking what is not given; taking only what is given, expecting only what is given, he dwells honestly with a purified self. |
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. |
Abandoning non-celibacy, he is celibate, living apart, abstaining from sexual intercourse, the village practice. |
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. |
Abandoning false speech, he abstains from false speech; he speaks the truth, is truthful, reliable, trustworthy, not deceiving the world. |
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī; samaggakaraṇiṁ vācaṁ bhāsitā hoti. |
Abandoning divisive speech, he abstains from divisive speech; what he has heard here he does not tell there to divide these people from those, and what he has heard there he does not tell here to divide those people from these. Thus he is a reconciler of the divided and an encourager of the united; delighting in harmony, rejoicing in harmony, enjoying harmony, he speaks words that promote harmony. |
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti. |
Abandoning harsh speech, he abstains from harsh speech. Whatever speech is gentle, pleasing to the ear, loving, reaching the heart, polite, dear and agreeable to many people—such speech he speaks. |
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. |
Abandoning idle chatter, he abstains from idle chatter; he speaks at the right time, speaks the truth, speaks on the goal, speaks on the Dhamma, speaks on the discipline; he speaks words worth treasuring, timely, reasonable, measured, beneficial. |
So bījagāmabhūtagāmasamārambhā paṭivirato hoti. |
He abstains from damaging seed and plant life. |
Ekabhattiko hoti rattūparato, virato vikālabhojanā. |
He eats only one meal a day, abstaining from eating at night and at inappropriate times. |
Naccagītavāditavisūkadassanā paṭivirato hoti, |
He abstains from watching dancing, singing, music, and shows, |
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti, |
he abstains from wearing garlands, perfumes, and cosmetics, and from adorning and beautifying himself, |
uccāsayanamahāsayanā paṭivirato hoti, |
he abstains from high and luxurious beds, |
jātarūparajatapaṭiggahaṇā paṭivirato hoti, |
he abstains from accepting gold and silver, |
āmakadhaññapaṭiggahaṇā paṭivirato hoti, |
he abstains from accepting raw grain, |
āmakamaṁsapaṭiggahaṇā paṭivirato hoti, |
he abstains from accepting raw meat, |
itthikumārikapaṭiggahaṇā paṭivirato hoti, |
he abstains from accepting women and girls, |
dāsidāsapaṭiggahaṇā paṭivirato hoti, |
he abstains from accepting male and female slaves, |
ajeḷakapaṭiggahaṇā paṭivirato hoti, |
he abstains from accepting goats and sheep, |
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti, |
he abstains from accepting fowl and pigs, |
hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti, |
he abstains from accepting elephants, cattle, horses, and mares, |
khettavatthupaṭiggahaṇā paṭivirato hoti, |
he abstains from accepting fields and property, |
dūteyyapahiṇagamanānuyogā paṭivirato hoti, |
he abstains from running messages and errands, |
kayavikkayā paṭivirato hoti, |
he abstains from buying and selling, |
tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti, |
he abstains from false weights, false metals, and false measures, |
ukkoṭanavañcananikatisāciyogā paṭivirato hoti, |
he abstains from bribery, deception, fraud, and crooked dealing, |
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. |
he abstains from cutting, killing, binding, highway robbery, plunder, and violence. |
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. |
He is content with robes to protect his body and alms food to maintain his stomach. |
Yena yeneva pakkamati samādāyeva pakkamati, |
Wherever he goes, he takes only these with him, |
seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti. |
just as a bird, wherever it flies, flies with its wings as its only burden. |
Evamevaṁ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. Yena yeneva pakkamati samādāyeva pakkamati. |
In the same way, the bhikkhu is content with robes to protect his body and alms food to maintain his stomach. Wherever he goes, he takes only these with him. |
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. |
Endowed with this noble aggregate of virtue, he experiences within himself blameless happiness. |
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
On seeing a form with the eye, he does not grasp at signs or features. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. |
Since, if he left the eye faculty unguarded, bad unwholesome states of covetousness and grief might invade him, he practices the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. |
Sotena saddaṁ sutvā … |
On hearing a sound with the ear ... |
ghānena gandhaṁ ghāyitvā … |
On smelling an odor with the nose ... |
jivhāya rasaṁ sāyitvā … |
On tasting a flavor with the tongue ... |
kāyena phoṭṭhabbaṁ phusitvā … |
On touching a tactile object with the body ... |
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
On cognizing a mental object with the mind, he does not grasp at signs or features. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. |
Since, if he left the mind faculty unguarded, bad unwholesome states of covetousness and grief might invade him, he practices the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty. |
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. |
Endowed with this noble restraint of the sense faculties, he experiences within himself untainted happiness. |
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. |
He is clearly comprehending when going forward and returning, clearly comprehending when looking ahead and looking around, clearly comprehending when flexing and extending his limbs, clearly comprehending when wearing his robes and carrying his outer robe and bowl, clearly comprehending when eating, drinking, consuming food, and tasting, clearly comprehending when defecating and urinating, clearly comprehending when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent. |
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato |
Endowed with this noble aggregate of virtue, endowed with this noble restraint of the sense faculties, endowed with this noble mindfulness and clear comprehension, |
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
he resorts to a secluded dwelling: the forest, the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, the open air, a heap of straw. |
So araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
Having gone to the forest or to the foot of a tree or to an empty dwelling, he sits down cross-legged, sets his body erect, and establishes mindfulness in front of him. |
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. |
Abandoning covetousness for the world, he dwells with a mind free from covetousness; he purifies his mind from covetousness. |
Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. |
Abandoning ill-will and hatred, he dwells with a mind free from ill-will, compassionate toward all living beings; he purifies his mind from ill-will and hatred. |
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. |
Abandoning sloth and torpor, he dwells free from sloth and torpor, mindful and clearly comprehending, perceiving light; he purifies his mind from sloth and torpor. |
Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. |
Abandoning restlessness and remorse, he dwells unagitated with an inwardly peaceful mind; he purifies his mind from restlessness and remorse. |
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. |
Abandoning doubt, he dwells having crossed over doubt, without uncertainty regarding wholesome states; he purifies his mind from doubt. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, |
Having abandoned these five hindrances, defilements of the mind that weaken wisdom, |
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by applied and sustained thought and filled with the rapture and happiness born of seclusion. |
Taṁ kiṁ maññasi, upāli, |
What do you think, Upāli, |
‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti? |
'Is this dwelling not more excellent and superior than the previous dwellings'?" |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti. |
"Even this, Upāli, my disciples, seeing this state in themselves, resort to forest and wilderness lodgings in remote places, but they do not yet dwell having attained their goal. |
Puna caparaṁ, upāli, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. |
Furthermore, Upāli, with the subsiding of applied and sustained thought ... he enters and dwells in the second jhāna. |
Taṁ kiṁ maññasi, upāli, |
What do you think, Upāli, |
‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti? |
'Is this dwelling not more excellent and superior than the previous dwellings'?" |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti. |
"Even this, Upāli, my disciples, seeing this state in themselves, resort to forest and wilderness lodgings in remote places, but they do not yet dwell having attained their goal. |
Puna caparaṁ, upāli, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. |
Furthermore, Upāli, with the fading away of rapture ... he enters and dwells in the third jhāna. |
Taṁ kiṁ maññasi, upāli, |
What do you think, Upāli, |
‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti? |
'Is this dwelling not more excellent and superior than the previous dwellings'?" |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti. |
"Even this, Upāli, my disciples, seeing this state in themselves, resort to forest and wilderness lodgings in remote places, but they do not yet dwell having attained their goal. |
Puna caparaṁ, upāli, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ …pe…. |
Furthermore, Upāli, with the abandoning of pleasure and pain ... the fourth jhāna ... |
Puna caparaṁ, upāli, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. |
Furthermore, Upāli, with the complete transcendence of perceptions of form, with the disappearance of perceptions of resistance, with non-attention to perceptions of diversity, thinking 'Space is infinite,' he enters and dwells in the base of infinite space. |
Taṁ kiṁ maññasi, upāli, |
What do you think, Upāli, |
‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti? |
'Is this dwelling not more excellent and superior than the previous dwellings'?" |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti. |
"Even this, Upāli, my disciples, seeing this state in themselves, resort to forest and wilderness lodgings in remote places, but they do not yet dwell having attained their goal. |
Puna caparaṁ, upāli, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati …pe…. |
Furthermore, Upāli, by completely transcending the base of infinite space, thinking 'Consciousness is infinite,' he enters and dwells in the base of infinite consciousness ... |
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati …pe…. |
By completely transcending the base of infinite consciousness, thinking 'There is nothing,' he enters and dwells in the base of nothingness ... |
Sabbaso ākiñcaññāyatanaṁ samatikkamma ‘santametaṁ paṇītametan’ti nevasaññānāsaññāyatanaṁ upasampajja viharati. |
By completely transcending the base of nothingness, thinking 'This is peaceful, this is sublime,' he enters and dwells in the base of neither-perception-nor-non-perception. |
Taṁ kiṁ maññasi, upāli, |
What do you think, Upāli, |
‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti? |
'Is this dwelling not more excellent and superior than the previous dwellings'?" |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, no ca kho tāva anuppattasadatthā viharanti. |
"Even this, Upāli, my disciples, seeing this state in themselves, resort to forest and wilderness lodgings in remote places, but they do not yet dwell having attained their goal. |
Puna caparaṁ, upāli, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti. |
Furthermore, Upāli, by completely transcending the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling; and having seen with wisdom, his taints are destroyed. |
Taṁ kiṁ maññasi, upāli, |
What do you think, Upāli, |
‘nanvāyaṁ vihāro purimehi vihārehi abhikkantataro ca paṇītataro cā’”ti? |
'Is this dwelling not more excellent and superior than the previous dwellings'?" |
“Evaṁ, bhante”. |
Yes, venerable sir. |
“Imampi kho, upāli, mama sāvakā attani dhammaṁ sampassamānā araññavanapatthāni pantāni senāsanāni paṭisevanti, anuppattasadatthā ca viharanti. |
"Even this, Upāli, my disciples, seeing this state in themselves, resort to forest and wilderness lodgings in remote places, and they dwell having attained their goal. |
Iṅgha tvaṁ, upāli, saṅghe viharāhi. |
Come, Upāli, dwell in the community. |
Saṅghe te viharato phāsu bhavissatī”ti. |
Dwelling in the community will be comfortable for you." |
Navamaṁ. |
Ninth. |
115 - AN10.115 Tatiyaadhammasutta |
115 - AN10.115 Third Non-Dhamma |
“Adhammo ca, bhikkhave, veditabbo dhammo ca; |
"Non-dhamma should be known, monks, and dhamma; |
anattho ca veditabbo attho ca. |
what is not beneficial should be known and what is beneficial. |
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban”ti. |
Having known non-dhamma and dhamma, having known what is not beneficial and what is beneficial, one should practice in accordance with dhamma, in accordance with what is beneficial." |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. |
Having said this, the Well-Gone One rose from his seat and entered his dwelling. |
Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi: |
Then, not long after the Blessed One had departed, this occurred to those monks: |
“idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: |
"This, friends, the Blessed One gave us a brief exposition without analyzing the meaning in detail, then rose from his seat and entered his dwelling: |
‘adhammo ca, bhikkhave, veditabbo dhammo ca; |
'Non-dhamma should be known, monks, and dhamma; |
anattho ca veditabbo attho ca. |
what is not beneficial should be known and what is beneficial. |
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti. |
Having known non-dhamma and dhamma, having known what is not beneficial and what is beneficial, one should practice in accordance with dhamma, in accordance with what is beneficial.' |
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti? |
Now who could analyze in detail the meaning of this brief exposition given by the Blessed One without the meaning being analyzed in detail?" |
Atha kho tesaṁ bhikkhūnaṁ etadahosi: |
Then this occurred to those monks: |
“ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. |
"This venerable Ananda is praised by the Teacher and esteemed by wise spiritual companions. |
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. |
Venerable Ananda is capable of analyzing in detail the meaning of this brief exposition given by the Blessed One without the meaning being analyzed in detail. |
Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāma. |
What if we were to approach venerable Ananda and question him about this matter? |
Yathā no āyasmā ānando byākarissati tathā naṁ dhāressāmā”ti. |
As venerable Ananda explains it to us, so we will remember it." |
Atha kho te bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodiṁsu. |
Then those monks approached venerable Ananda; having approached, they exchanged greetings with venerable Ananda. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ: |
After exchanging pleasant and courteous conversation, they sat down to one side. Sitting to one side, those monks said this to venerable Ananda: |
“Idaṁ kho no, āvuso ānanda, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: |
"This, friend Ananda, the Blessed One gave us a brief exposition without analyzing the meaning in detail, then rose from his seat and entered his dwelling: |
‘adhammo ca …pe… |
'Non-dhamma... one should practice in accordance with what is beneficial.' |
tathā paṭipajjitabban’ti. |
Not long after the Blessed One had departed, this occurred to us: |
Tesaṁ no, āvuso, amhākaṁ acirapakkantassa bhagavato etadahosi: |
'This, friends, the Blessed One gave us a brief exposition without analyzing the meaning in detail, then rose from his seat and entered his dwelling— |
‘idaṁ kho no, āvuso, bhagavatā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— |
Non-dhamma... one should practice in accordance with what is beneficial. |
adhammo ca …pe… |
Now who could analyze in detail the meaning of this brief exposition given by the Blessed One without the meaning being analyzed in detail?' |
tathā paṭipajjitabbanti. |
This occurred to us, friends: |
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? |
'This venerable Ananda is praised by the Teacher and esteemed by wise spiritual companions. |
Tesaṁ no, āvuso, amhākaṁ etadahosi: |
Venerable Ananda is capable of analyzing in detail the meaning of this brief exposition given by the Blessed One without the meaning being analyzed in detail. |
‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. |
What if we were to approach venerable Ananda and question him about this matter? |
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. |
As venerable Ananda explains it to us, so we will remember it.' |
Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāma. |
Let venerable Ananda analyze this." |
Yathā no āyasmā ānando byākarissati tathā naṁ dhāressāmā’ti. |
"Just as, friends, a man seeking heartwood, searching for heartwood, wandering in quest of heartwood, would think that heartwood should be sought in the branches and leaves of a great tree standing with heartwood, having passed by the root and trunk; |
Vibhajatu āyasmā ānando”ti. |
just so, venerable ones, you think that I should be questioned about this matter when the Teacher was present face to face, having passed by that Blessed One. |
“Seyyathāpi, āvuso, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya; |
For that Blessed One, friends, knowing knows, seeing sees, he is vision, he is knowledge, he is dhamma, he is the holy one, the speaker, the proclaimer, the bringer of meaning, the giver of the deathless, the lord of dhamma, the Tathagata. |
evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. |
That was the time when you should have approached the Blessed One himself and questioned him about this matter. |
So hāvuso, bhagavā jānaṁ jānāti passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. |
As the Blessed One would have explained it to you, so you should have remembered it." |
So ceva panetassa kālo ahosi yaṁ tumhe bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. |
"Surely, friend Ananda, the Blessed One knowing knows, seeing sees, he is vision, he is knowledge, he is dhamma, he is the holy one, the speaker, the proclaimer, the bringer of meaning, the giver of the deathless, the lord of dhamma, the Tathagata. |
Yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti. |
That was the time when we should have approached the Blessed One himself and questioned him about this matter, |
“Addhāvuso ānanda, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. |
as the Blessed One would have explained it to us, so we should have remembered it. |
So ceva panetassa kālo ahosi yaṁ mayaṁ bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyāma, |
But venerable Ananda is praised by the Teacher and esteemed by wise spiritual companions. |
yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. |
Venerable Ananda is capable of analyzing in detail the meaning of this brief exposition given by the Blessed One without the meaning being analyzed in detail. |
Api cāyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. |
Let venerable Ananda analyze this without making it burdensome." |
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. |
Well then, friends, listen, pay careful attention, I will speak. |
Vibhajatāyasmā ānando agaruṁ katvā”ti. |
"Yes, friend," those monks replied to venerable Ananda. |
“Tenahāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
Then venerable Ananda said this: |
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. |
"Regarding what the Blessed One gave us as a brief exposition without analyzing the meaning in detail, then rose from his seat and entered his dwelling: |
Athāyasmā ānando etadavoca: |
'Non-dhamma should be known, monks, and dhamma; |
“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: |
what is not beneficial should be known and what is beneficial. |
‘adhammo ca, bhikkhave, veditabbo dhammo ca; |
Having known non-dhamma and dhamma, having known what is not beneficial and what is beneficial, one should practice in accordance with dhamma, in accordance with what is beneficial.' |
anattho ca veditabbo attho ca. |
What, friends, is non-dhamma, what is dhamma, what is not beneficial, what is beneficial? |
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti. |
Wrong view, friends, is non-dhamma; |
Katamo cāvuso, adhammo, katamo ca dhammo, katamo ca anattho, katamo ca attho? |
right view is dhamma; |
Micchādiṭṭhi, āvuso, adhammo; |
whatever many evil unwholesome states arise conditioned by wrong view, this is what is not beneficial; |
sammādiṭṭhi dhammo; |
and many wholesome states conditioned by right view reach fulfillment through development, this is what is beneficial. |
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; |
Wrong intention, friends, is non-dhamma; |
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho. |
right intention is dhamma... |
Micchāsaṅkappo, āvuso, adhammo; |
wrong speech, friends, is non-dhamma; |
sammāsaṅkappo dhammo … |
right speech is dhamma... |
micchāvācā, āvuso, adhammo; |
wrong action, friends, is non-dhamma; |
sammāvācā dhammo … |
right action is dhamma... |
micchākammanto, āvuso, adhammo; |
wrong livelihood, friends, is non-dhamma; |
sammākammanto dhammo … |
right livelihood is dhamma... |
micchāājīvo, āvuso, adhammo; |
wrong effort, friends, is non-dhamma; |
sammāājīvo dhammo … |
right effort is dhamma... |
micchāvāyāmo, āvuso, adhammo; |
wrong mindfulness, friends, is non-dhamma; |
sammāvāyāmo dhammo … |
right mindfulness is dhamma... |
micchāsati, āvuso, adhammo; |
wrong concentration, friends, is non-dhamma; |
sammāsati dhammo … |
right concentration is dhamma... |
micchāsamādhi, āvuso, adhammo; |
wrong knowledge, friends, is non-dhamma; |
sammāsamādhi dhammo … |
right knowledge is dhamma... |
micchāñāṇaṁ, āvuso, adhammo; |
Wrong liberation, friends, is non-dhamma; |
sammāñāṇaṁ dhammo …. |
right liberation is dhamma; |
Micchāvimutti, āvuso, adhammo; |
whatever many evil unwholesome states arise conditioned by wrong liberation, this is what is not beneficial; |
sammāvimutti dhammo; |
and many wholesome states conditioned by right liberation reach fulfillment through development, this is what is beneficial. |
ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; |
Regarding what the Blessed One gave us as a brief exposition without analyzing the meaning in detail, then rose from his seat and entered his dwelling: |
sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho. |
'Non-dhamma should be known, monks, and dhamma... one should practice in accordance with what is beneficial,' |
Ayaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: |
of this brief exposition given by the Blessed One without the meaning being analyzed in detail, I understand the detailed meaning thus. |
‘adhammo ca, bhikkhave, veditabbo dhammo ca …pe… |
But if you wish, friends, you should approach the Blessed One himself and question him about this matter. |
tathā paṭipajjitabban’ti, imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. |
As the Blessed One explains it to you, so you should remember it." |
Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. |
"Yes, friend," those monks, having rejoiced and approved of venerable Ananda's words, rose from their seats and approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those monks said this to the Blessed One: |
Yathā vo bhagavā byākaroti tathā naṁ dhāreyyāthā”ti. |
"Regarding what the Blessed One gave us as a brief exposition without analyzing the meaning in detail, then rose from his seat and entered his dwelling: |
“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: |
'Non-dhamma should be known, monks... one should practice in accordance with what is beneficial.' |
“Yaṁ kho no bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: |
Not long after the Blessed One had departed, this occurred to us: |
‘adhammo ca, bhikkhave, veditabbo …pe… |
'This, friends, the Blessed One gave us a brief exposition without analyzing the meaning in detail, then rose from his seat and entered his dwelling— |
tathā paṭipajjitabban’ti. |
Non-dhamma should be known, monks... one should practice in accordance with what is beneficial. |
Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi: |
Now who could analyze in detail the meaning of this brief exposition given by the Blessed One without the meaning being analyzed in detail?' |
‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— |
This occurred to us, venerable sir: |
adhammo ca, bhikkhave, veditabbo …pe… |
'This venerable Ananda is praised by the Teacher and esteemed by wise spiritual companions. |
tathā paṭipajjitabbanti. |
Venerable Ananda is capable of analyzing in detail the meaning of this brief exposition given by the Blessed One without the meaning being analyzed in detail. |
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? |
What if we were to approach venerable Ananda and question him about this matter? |
Tesaṁ no, bhante, amhākaṁ etadahosi: |
As venerable Ananda explains it to us, so we will remember it.' |
‘ayaṁ kho āyasmā ānando satthu ceva saṁvaṇṇito sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. |
Then we, venerable sir, approached venerable Ananda; having approached, we questioned venerable Ananda about this matter. |
Pahoti cāyasmā ānando imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. |
The meaning was well analyzed for us by venerable Ananda with these methods, with these words, with these phrases." |
Yannūna mayaṁ yenāyasmā ānando tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ paṭipuccheyyāma. |
"Good, good, monks. |
Yathā no āyasmā ānando byākarissati tathā naṁ dhāressāmā’ti. |
Ananda is wise, monks. Ananda has great wisdom, monks. |
Atha kho mayaṁ, bhante, yenāyasmā ānando tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṁ ānandaṁ etamatthaṁ apucchimhā. |
|
Tesaṁ no, bhante, āyasmatā ānandena imehi ākārehi imehi padehi imehi byañjanehi attho suvibhatto”ti. |
|
“Sādhu sādhu, bhikkhave. |
If you had approached me and questioned me about this matter, I too would have explained it in exactly the same way as it was explained by Ananda. |
Paṇḍito, bhikkhave, ānando. |
That is indeed the meaning of this, and thus you should remember it." |
Mahāpañño, bhikkhave, ānando. |
Third. |
Mañcepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṁ paṭipuccheyyātha, ahampi cetaṁ evamevaṁ byākareyyaṁ yathā taṁ ānandena byākataṁ. |
|
Eso ceva tassa attho evañca naṁ dhāreyyāthā”ti. |
|
Tatiyaṁ. |
|
119 - AN10.119 Paṭhamapaccorohaṇīsutta |
119 - AN10.119 First Descent |
Tena kho pana samayena jāṇussoṇi brāhmaṇo tadahuposathe sīsaṁnhāto navaṁ khomayugaṁ nivattho allakusamuṭṭhiṁ ādāya bhagavato avidūre ekamantaṁ ṭhito hoti. |
Now at that time the brahmin Janussoni, on that uposatha day, with head bathed, wearing a new pair of linen cloths, holding a handful of fresh kusa grass, was standing not far from the Blessed One to one side. |
Addasā kho bhagavā jāṇussoṇiṁ brāhmaṇaṁ tadahuposathe sīsaṁnhātaṁ navaṁ khomayugaṁ nivatthaṁ allakusamuṭṭhiṁ ādāya ekamantaṁ ṭhitaṁ. |
The Blessed One saw the brahmin Janussoni on that uposatha day with head bathed, wearing a new pair of linen cloths, holding a handful of fresh kusa grass, standing to one side. |
Disvāna jāṇussoṇiṁ brāhmaṇaṁ etadavoca: |
Having seen him, the Blessed One said this to the brahmin Janussoni: |
“kiṁ nu tvaṁ, brāhmaṇa, tadahuposathe sīsaṁnhāto navaṁ khomayugaṁ nivattho allakusamuṭṭhiṁ ādāya ekamantaṁ ṭhito? |
"Why are you, brahmin, on this uposatha day with head bathed, wearing a new pair of linen cloths, holding a handful of fresh kusa grass, standing to one side? |
Kiṁ nvajja brāhmaṇakulassā”ti? |
What is today for the brahmin clan?" |
“Paccorohaṇī, bho gotama, ajja brāhmaṇakulassā”ti. |
Today is a descent ceremony, Master Gotama, for the brahmin clan. |
“Yathā kathaṁ pana, brāhmaṇa, brāhmaṇānaṁ paccorohaṇī hotī”ti? |
But how, brahmin, do the brahmins have a descent ceremony? |
“Idha, bho gotama, brāhmaṇā tadahuposathe sīsaṁnhātā navaṁ khomayugaṁ nivatthā allena gomayena pathaviṁ opuñjitvā haritehi kusehi pattharitvā antarā ca velaṁ antarā ca agyāgāraṁ seyyaṁ kappenti. |
"Here, Master Gotama, on the uposatha day brahmins with heads bathed, wearing new pairs of linen cloths, having smeared the earth with fresh cow dung and spread it with green kusa grass, prepare a bed between the altar and the fire hall. |
Te taṁ rattiṁ tikkhattuṁ paccuṭṭhāya pañjalikā aggiṁ namassanti: |
During that night, rising three times, they worship the fire with joined palms: |
‘paccorohāma bhavantaṁ, paccorohāma bhavantan’ti. |
'We descend to you, sir, we descend to you, sir.' |
Bahukena ca sappitelanavanītena aggiṁ santappenti. |
And they satisfy the fire with much ghee, oil, and fresh butter. |
Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti. |
At the end of that night they satisfy the brahmins with excellent hard food and soft food. |
Evaṁ, bho gotama, brāhmaṇānaṁ paccorohaṇī hotī”ti. |
Thus, Master Gotama, the brahmins have their descent ceremony." |
“Aññathā kho, brāhmaṇa, brāhmaṇānaṁ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī”ti. |
Different, brahmin, is the descent ceremony of the brahmins, and different is the descent ceremony in the noble discipline. |
“Yathā kathaṁ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti? |
"But how, Master Gotama, is the descent ceremony in the noble discipline? |
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye paccorohaṇī hotī”ti. |
It would be good if Master Gotama would teach the dhamma in such a way that there is a descent ceremony in the noble discipline." |
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. |
Well then, brahmin, listen, pay careful attention; I will speak. |
“Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. |
"Yes, sir," the brahmin Janussoni replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Idha, brāhmaṇa, ariyasāvako iti paṭisañcikkhati: |
"Here, brahmin, a noble-one's-disciple reflects thus: |
‘micchādiṭṭhiyā kho pāpako vipāko |
'Wrong view has bad results |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
both in this visible life and in the life beyond.' |
So iti paṭisaṅkhāya micchādiṭṭhiṁ pajahati; |
Reflecting thus, he abandons wrong view; |
micchādiṭṭhiyā paccorohati. |
he descends from wrong view. |
… ‘Micchāsaṅkappassa kho pāpako vipāko— |
'Wrong intention has bad results— |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
both in this visible life and in the life beyond.' |
So iti paṭisaṅkhāya micchāsaṅkappaṁ pajahati; |
Reflecting thus, he abandons wrong intention; |
micchāsaṅkappā paccorohati. |
he descends from wrong intention. |
… ‘Micchāvācāya kho pāpako vipāko— |
'Wrong speech has bad results— |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
both in this visible life and in the life beyond.' |
So iti paṭisaṅkhāya micchāvācaṁ pajahati; |
Reflecting thus, he abandons wrong speech; |
micchāvācāya paccorohati. |
he descends from wrong speech. |
… ‘Micchākammantassa kho pāpako vipāko— |
'Wrong action has bad results— |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
both in this visible life and in the life beyond.' |
So iti paṭisaṅkhāya micchākammantaṁ pajahati; |
Reflecting thus, he abandons wrong action; |
micchākammantā paccorohati. |
he descends from wrong action. |
… ‘Micchāājīvassa kho pāpako vipāko— |
'Wrong livelihood has bad results— |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
both in this visible life and in the life beyond.' |
So iti paṭisaṅkhāya micchāājīvaṁ pajahati; |
Reflecting thus, he abandons wrong livelihood; |
micchāājīvā paccorohati. |
he descends from wrong livelihood. |
… ‘Micchāvāyāmassa kho pāpako vipāko— |
'Wrong effort has bad results— |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
both in this visible life and in the life beyond.' |
So iti paṭisaṅkhāya micchāvāyāmaṁ pajahati; |
Reflecting thus, he abandons wrong effort; |
micchāvāyāmā paccorohati. |
he descends from wrong effort. |
… ‘Micchāsatiyā kho pāpako vipāko— |
'Wrong mindfulness has bad results— |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
both in this visible life and in the life beyond.' |
So iti paṭisaṅkhāya micchāsatiṁ pajahati; |
Reflecting thus, he abandons wrong mindfulness; |
micchāsatiyā paccorohati. |
he descends from wrong mindfulness. |
… ‘Micchāsamādhissa kho pāpako vipāko— |
'Wrong concentration has bad results— |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
both in this visible life and in the life beyond.' |
So iti paṭisaṅkhāya micchāsamādhiṁ pajahati; |
Reflecting thus, he abandons wrong concentration; |
micchāsamādhimhā paccorohati. |
he descends from wrong concentration. |
… ‘Micchāñāṇassa kho pāpako vipāko— |
'Wrong knowledge has bad results— |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
both in this visible life and in the life beyond.' |
So iti paṭisaṅkhāya micchāñāṇaṁ pajahati; |
Reflecting thus, he abandons wrong knowledge; |
micchāñāṇamhā paccorohati. |
he descends from wrong knowledge. |
… ‘Micchāvimuttiyā kho pāpako vipāko— |
'Wrong liberation has bad results— |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
both in this visible life and in the life beyond.' |
So iti paṭisaṅkhāya micchāvimuttiṁ pajahati; |
Reflecting thus, he abandons wrong liberation; |
micchāvimuttiyā paccorohati. |
he descends from wrong liberation. |
Evaṁ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī”ti. |
Thus, brahmin, is the descent ceremony in the noble discipline." |
“Aññathā, bho gotama, brāhmaṇānaṁ paccorohaṇī, aññathā ca pana ariyassa vinaye paccorohaṇī hoti. |
"Different, Master Gotama, is the descent ceremony of the brahmins, and different is the descent ceremony in the noble discipline. |
Imissā ca, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṁ paccorohaṇī kalaṁ nāgghati soḷasiṁ. |
And this descent ceremony in the noble discipline, Master Gotama, does not amount to a sixteenth part of the descent ceremony of the brahmins. |
Abhikkantaṁ, bho gotama …pe… |
Excellent, Master Gotama... |
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
let Master Gotama remember me as a lay follower who has gone for refuge for life from this day forward." |
Sattamaṁ. |
Seventh. |
167 - AN10.167 Brāhmaṇapaccorohaṇīsutta |
167 - AN10.167 Brahmin Descent Ceremony |
Tena kho pana samayena jāṇussoṇi brāhmaṇo tadahuposathe sīsaṁnhāto navaṁ khomayugaṁ nivattho allakusamuṭṭhiṁ ādāya bhagavato avidūre ekamantaṁ ṭhito hoti. |
Now at that time the brahmin Janussoni, on that uposatha day, with head bathed, wearing a new pair of linen cloths, holding a handful of fresh kusa grass, was standing not far from the Blessed One to one side. |
Addasā kho bhagavā jāṇussoṇiṁ brāhmaṇaṁ tadahuposathe sīsaṁnhātaṁ navaṁ khomayugaṁ nivatthaṁ allakusamuṭṭhiṁ ādāya ekamantaṁ ṭhitaṁ. |
The Blessed One saw the brahmin Janussoni on that uposatha day with head bathed, wearing a new pair of linen cloths, holding a handful of fresh kusa grass, standing to one side. |
Disvāna jāṇussoṇiṁ brāhmaṇaṁ etadavoca: |
Having seen him, the Blessed One said this to the brahmin Janussoni: |
“kiṁ nu tvaṁ, brāhmaṇa, tadahuposathe sīsaṁnhāto navaṁ khomayugaṁ nivattho allakusamuṭṭhiṁ ādāya ekamantaṁ ṭhito? |
"Why are you, brahmin, on this uposatha day with head bathed, wearing a new pair of linen cloths, holding a handful of fresh kusa grass, standing to one side? |
Kiṁ nvajja brāhmaṇakulassā”ti? |
What is today for the brahmin clan?" |
“Paccorohaṇī, bho gotama, ajja brāhmaṇakulassā”ti. |
Today is a descent ceremony, Master Gotama, for the brahmin clan. |
“Yathā kathaṁ pana, brāhmaṇa, brāhmaṇānaṁ paccorohaṇī hotī”ti? |
But how, brahmin, do the brahmins have a descent ceremony? |
“Idha, bho gotama, brāhmaṇā tadahuposathe sīsaṁnhātā navaṁ khomayugaṁ nivatthā allena gomayena pathaviṁ opuñjitvā haritehi kusehi pattharitvā antarā ca velaṁ antarā ca agyāgāraṁ seyyaṁ kappenti. |
"Here, Master Gotama, on the uposatha day brahmins with heads bathed, wearing new pairs of linen cloths, having smeared the earth with fresh cow dung and spread it with green kusa grass, prepare a bed between the altar and the fire hall. |
Te taṁ rattiṁ tikkhattuṁ paccuṭṭhāya pañjalikā aggiṁ namassanti: |
During that night, rising three times, they worship the fire with joined palms: |
‘paccorohāma bhavantaṁ, paccorohāma bhavantan’ti. |
'We descend to you, sir, we descend to you, sir.' |
Bahukena ca sappitelanavanītena aggiṁ santappenti. |
And they satisfy the fire with much ghee, oil, and fresh butter. |
Tassā ca rattiyā accayena paṇītena khādanīyena bhojanīyena brāhmaṇe santappenti. |
At the end of that night they satisfy the brahmins with excellent hard food and soft food. |
Evaṁ, bho gotama, brāhmaṇānaṁ paccorohaṇī hotī”ti. |
Thus, Master Gotama, the brahmins have their descent ceremony." |
“Aññathā kho, brāhmaṇa, brāhmaṇānaṁ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hotī”ti. |
Different, brahmin, is the descent ceremony of the brahmins, and different is the descent ceremony in the noble discipline. |
“Yathā kathaṁ pana, bho gotama, ariyassa vinaye paccorohaṇī hoti? |
"But how, Master Gotama, is the descent ceremony in the noble discipline? |
Sādhu me bhavaṁ gotamo tathā dhammaṁ desetu yathā ariyassa vinaye paccorohaṇī hotī”ti. |
It would be good if Master Gotama would teach the dhamma in such a way that there is a descent ceremony in the noble discipline." |
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. |
Well then, brahmin, listen, pay careful attention; I will speak. |
“Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi. |
"Yes, sir," the brahmin Janussoni replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Idha, brāhmaṇa, ariyasāvako iti paṭisañcikkhati: |
"Here, brahmin, a noble-one's-disciple reflects thus: |
‘pāṇātipātassa kho pāpako vipāko diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
'Taking life has bad results |
So iti paṭisaṅkhāya pāṇātipātaṁ pajahati; |
both in this visible life and in the life beyond.' |
pāṇātipātā paccorohati. |
Reflecting thus, he abandons taking life; |
… ‘Adinnādānassa kho pāpako vipāko— |
he descends from taking life. |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
'Taking what is not given has bad results— |
So iti paṭisaṅkhāya adinnādānaṁ pajahati; |
both in this visible life and in the life beyond.' |
adinnādānā paccorohati. |
Reflecting thus, he abandons taking what is not given; |
… ‘Kāmesumicchācārassa kho pāpako vipāko— |
he descends from taking what is not given. |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
'Sexual misconduct has bad results— |
So iti paṭisaṅkhāya kāmesumicchācāraṁ pajahati; |
both in this visible life and in the life beyond.' |
kāmesumicchācārā paccorohati. |
Reflecting thus, he abandons sexual misconduct; |
… ‘Musāvādassa kho pāpako vipāko— |
he descends from sexual misconduct. |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
'False speech has bad results— |
So iti paṭisaṅkhāya musāvādaṁ pajahati; |
both in this visible life and in the life beyond.' |
musāvādā paccorohati. |
Reflecting thus, he abandons false speech; |
… ‘Pisuṇāya vācāya kho pāpako vipāko— |
he descends from false speech. |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
'Divisive speech has bad results— |
So iti paṭisaṅkhāya pisuṇaṁ vācaṁ pajahati; |
both in this visible life and in the life beyond.' |
pisuṇāya vācāya paccorohati. |
Reflecting thus, he abandons divisive speech; |
… ‘Pharusāya vācāya kho pāpako vipāko— |
he descends from divisive speech. |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
'Harsh speech has bad results— |
So iti paṭisaṅkhāya pharusaṁ vācaṁ pajahati; |
both in this visible life and in the life beyond.' |
pharusāya vācāya paccorohati. |
Reflecting thus, he abandons harsh speech; |
… ‘Samphappalāpassa kho pāpako vipāko— |
he descends from harsh speech. |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
'Idle chatter has bad results— |
So iti paṭisaṅkhāya samphappalāpaṁ pajahati; |
both in this visible life and in the life beyond.' |
samphappalāpā paccorohati. |
Reflecting thus, he abandons idle chatter; |
… ‘Abhijjhāya kho pāpako vipāko— |
he descends from idle chatter. |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
'Covetousness has bad results— |
So iti paṭisaṅkhāya abhijjhaṁ pajahati; |
both in this visible life and in the life beyond.' |
abhijjhāya paccorohati. |
Reflecting thus, he abandons covetousness; |
… ‘Byāpādassa kho pāpako vipāko— |
he descends from covetousness. |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
'Ill will has bad results— |
So iti paṭisaṅkhāya byāpādaṁ pajahati; |
both in this visible life and in the life beyond.' |
byāpādā paccorohati. |
Reflecting thus, he abandons ill will; |
… ‘Micchādiṭṭhiyā kho pāpako vipāko— |
he descends from ill will. |
diṭṭhe ceva dhamme abhisamparāyañcā’ti. |
'Wrong view has bad results— |
So iti paṭisaṅkhāya micchādiṭṭhiṁ pajahati; |
both in this visible life and in the life beyond.' |
micchādiṭṭhiyā paccorohati. |
Reflecting thus, he abandons wrong view; |
Evaṁ kho, brāhmaṇa, ariyassa vinaye paccorohaṇī hotī”ti. |
he descends from wrong view. |
“Aññathā kho, bho gotama, brāhmaṇānaṁ paccorohaṇī hoti, aññathā ca pana ariyassa vinaye paccorohaṇī hoti. |
Thus, brahmin, is the descent ceremony in the noble discipline." |
Imissā, bho gotama, ariyassa vinaye paccorohaṇiyā brāhmaṇānaṁ paccorohaṇī kalaṁ nāgghati soḷasiṁ. |
"Different, Master Gotama, is the descent ceremony of the brahmins, and different is the descent ceremony in the noble discipline. |
Abhikkantaṁ, bho gotama …pe… |
And this descent ceremony in the noble discipline, Master Gotama, does not amount to a sixteenth part of the descent ceremony of the brahmins. |
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
Excellent, Master Gotama... |
Paṭhamaṁ. |
let Master Gotama remember me as a lay follower who has gone for refuge for life from this day forward." |
| |
First. |
172 - AN10.172 Dutiyaadhammasutta |
172 - AN10.172 Second Non-Dhamma |
“Adhammo ca, bhikkhave, veditabbo dhammo ca; |
"Non-dhamma should be known, monks, and dhamma; |
anattho ca veditabbo attho ca. |
what is not beneficial should be known and what is beneficial. |
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban”ti. |
Having known non-dhamma and dhamma, having known what is not beneficial and what is beneficial, one should practice in accordance with dhamma, in accordance with what is beneficial." |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. |
Having said this, the Well-Gone One rose from his seat and entered his dwelling. |
Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato etadahosi: |
Then, not long after the Blessed One had departed, this occurred to those monks: |
“idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: |
"This, friends, the Blessed One gave us a brief exposition without analyzing the meaning in detail, then rose from his seat and entered his dwelling: |
‘adhammo ca, bhikkhave, veditabbo dhammo ca; |
'Non-dhamma should be known, monks, and dhamma; |
anattho ca veditabbo attho ca. |
what is not beneficial should be known and what is beneficial. |
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti. |
Having known non-dhamma and dhamma, having known what is not beneficial and what is beneficial, one should practice in accordance with dhamma, in accordance with what is beneficial.' |
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā”ti? |
Now who could analyze in detail the meaning of this brief exposition given by the Blessed One without the meaning being analyzed in detail?" |
Atha kho tesaṁ bhikkhūnaṁ etadahosi: |
Then this occurred to those monks: |
“ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. |
"This venerable Mahakaccana is praised by the Teacher and esteemed by wise spiritual companions. |
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. |
Venerable Mahakaccana is capable of analyzing in detail the meaning of this brief exposition given by the Blessed One without the meaning being analyzed in detail. |
Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ puccheyyāma. |
What if we were to approach venerable Mahakaccana and question him about this matter? |
Yathā no āyasmā mahākaccāno byākarissati tathā naṁ dhāressāmā”ti. |
As venerable Mahakaccana explains it to us, so we will remember it." |
Atha kho te bhikkhū yenāyasmā mahākaccāno tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā mahākaccānena saddhiṁ sammodiṁsu. |
Then those monks approached venerable Mahakaccana; having approached, they exchanged greetings with venerable Mahakaccana. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ mahākaccānaṁ etadavocuṁ: |
After exchanging pleasant and courteous conversation, they sat down to one side. Sitting to one side, those monks said this to venerable Mahakaccana: |
“Idaṁ kho no, āvuso kaccāna, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: |
"This, friend Kaccana, the Blessed One gave us a brief exposition without analyzing the meaning in detail, then rose from his seat and entered his dwelling: |
‘adhammo ca, bhikkhave, veditabbo dhammo ca; |
'Non-dhamma should be known, monks, and dhamma; |
anattho ca veditabbo attho ca. |
what is not beneficial should be known and what is beneficial. |
Adhammañca viditvā dhammañca, anatthañca viditvā atthañca yathā dhammo yathā attho tathā paṭipajjitabban’ti. |
Having known non-dhamma and dhamma, having known what is not beneficial and what is beneficial, one should practice in accordance with dhamma, in accordance with what is beneficial.' |
Tesaṁ no, āvuso, amhākaṁ acirapakkantassa bhagavato etadahosi: |
Not long after the Blessed One had departed, this occurred to us: |
‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— |
'This, friends, the Blessed One gave us a brief exposition without analyzing the meaning in detail, then rose from his seat and entered his dwelling— |
adhammo ca, bhikkhave …pe… |
Non-dhamma should be known, monks... one should practice accordingly. |
tathā paṭipajjitabbanti. |
Now who could analyze in detail the meaning of this brief exposition given by the Blessed One without the meaning being analyzed in detail?' |
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? |
This occurred to us, friends: |
Tesaṁ no, āvuso, amhākaṁ etadahosi: |
'This venerable Mahakaccana is praised by the Teacher and esteemed by wise spiritual companions. |
‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. |
Venerable Mahakaccana is capable of analyzing in detail the meaning of this brief exposition given by the Blessed One without the meaning being analyzed in detail. |
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. |
What if we were to approach venerable Mahakaccana and question him about this matter? |
Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāma. |
As venerable Mahakaccana explains it to us, so we will remember it.' |
Yathā no āyasmā mahākaccāno byākarissati tathā naṁ dhāressāmā’ti. |
Let venerable Mahakaccana analyze this." |
Vibhajatu āyasmā mahākaccāno”ti. |
"Just as, friends, a man seeking heartwood, searching for heartwood, wandering in quest of heartwood, would think that heartwood should be sought in the branches and leaves of a great tree standing with heartwood, having passed by the root and trunk. |
“Seyyathāpi, āvuso, puriso sāratthiko sāraṁ gavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva mūlaṁ atikkamma khandhaṁ sākhāpalāse sāraṁ pariyesitabbaṁ maññeyya. |
Just so, venerable ones, you think that I should be questioned about this matter when the Teacher was present face to face, having passed by that Blessed One. |
Evaṁsampadamidaṁ āyasmantānaṁ satthari sammukhībhūte taṁ bhagavantaṁ atisitvā amhe etamatthaṁ paṭipucchitabbaṁ maññatha. |
For that Blessed One, friends, knowing knows, seeing sees, he is vision, he is knowledge, he is dhamma, he is the holy one, the speaker, the proclaimer, the bringer of meaning, the giver of the deathless, the lord of dhamma, the Tathagata. |
So hāvuso, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. |
That was the time when you should have approached the Blessed One himself and questioned him about this matter. |
So ceva panetassa kālo ahosi yaṁ tumhe bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. |
As the Blessed One would have explained it to you, so you should have remembered it." |
Yathā vo bhagavā byākareyya tathā naṁ dhāreyyāthā”ti. |
"Surely, friend Kaccana, the Blessed One knowing knows, seeing sees, he is vision, he is knowledge, he is dhamma, he is the holy one, the speaker, the proclaimer, the bringer of meaning, the giver of the deathless, the lord of dhamma, the Tathagata. |
“Addhā, āvuso kaccāna, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato. |
That was the time when we should have approached the Blessed One himself and questioned him about this matter. |
So ceva panetassa kālo ahosi yaṁ mayaṁ bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyāma. |
As the Blessed One would have explained it to us, so we should have remembered it. |
Yathā no bhagavā byākareyya tathā naṁ dhāreyyāma. |
But venerable Mahakaccana is praised by the Teacher and esteemed by wise spiritual companions. |
Api cāyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. |
Venerable Mahakaccana is capable of analyzing in detail the meaning of this brief exposition given by the Blessed One without the meaning being analyzed in detail. |
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. |
Let venerable Mahakaccana analyze this without making it burdensome." |
Vibhajatāyasmā mahākaccāno agaruṁ karitvā”ti. |
Well then, friends, listen, pay careful attention, I will speak. |
“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
"Yes, friend," those monks replied to venerable Mahakaccana. |
“Evaṁ, āvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. |
Then venerable Mahakaccana said this: |
Athāyasmā mahākaccāno etadavoca: |
"Regarding what the Blessed One gave us as a brief exposition without analyzing the meaning in detail, then rose from his seat and entered his dwelling: |
“Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: |
'Non-dhamma should be known, monks... one should practice accordingly.' |
‘adhammo ca, bhikkhave, veditabbo …pe… |
What, friends, is non-dhamma; what is dhamma? |
tathā paṭipajjitabban’ti. |
What is not beneficial, what is beneficial? |
Katamo cāvuso, adhammo; katamo ca dhammo? |
Taking life, friends, is non-dhamma; |
Katamo ca anattho, katamo ca attho? |
abstaining from taking life is dhamma; |
Pāṇātipāto, āvuso, adhammo; |
whatever many evil unwholesome states arise conditioned by taking life, this is what is not beneficial; |
pāṇātipātā veramaṇī dhammo; |
and many wholesome states conditioned by abstaining from taking life reach fulfillment through development, this is what is beneficial. |
ye ca pāṇātipātapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; |
Taking what is not given, friends, is non-dhamma; |
pāṇātipātā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho. |
abstaining from taking what is not given is dhamma; |
Adinnādānaṁ, āvuso, adhammo; |
whatever many evil unwholesome states arise conditioned by taking what is not given, this is what is not beneficial; |
adinnādānā veramaṇī dhammo; |
and many wholesome states conditioned by abstaining from taking what is not given reach fulfillment through development, this is what is beneficial. |
ye ca adinnādānapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; |
Sexual misconduct, friends, is non-dhamma; |
adinnādānā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho. |
abstaining from sexual misconduct is dhamma; |
Kāmesumicchācāro, āvuso, adhammo; |
whatever many evil unwholesome states arise conditioned by sexual misconduct, this is what is not beneficial; |
kāmesumicchācārā veramaṇī dhammo; |
and many wholesome states conditioned by abstaining from sexual misconduct reach fulfillment through development, this is what is beneficial. |
ye ca kāmesumicchācārapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; |
False speech, friends, is non-dhamma; |
kāmesumicchācārā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho. |
abstaining from false speech is dhamma; |
Musāvādo, āvuso, adhammo; |
whatever many evil unwholesome states arise conditioned by false speech, this is what is not beneficial; |
musāvādā veramaṇī dhammo; |
and many wholesome states conditioned by abstaining from false speech reach fulfillment through development, this is what is beneficial. |
ye ca musāvādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; |
Divisive speech, friends, is non-dhamma; |
musāvādā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho. |
abstaining from divisive speech is dhamma; |
Pisuṇā vācā, āvuso, adhammo; |
whatever many evil unwholesome states arise conditioned by divisive speech, this is what is not beneficial; |
pisuṇāya vācāya veramaṇī dhammo; |
and many wholesome states conditioned by abstaining from divisive speech reach fulfillment through development, this is what is beneficial. |
ye ca pisuṇāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; |
Harsh speech, friends, is non-dhamma; |
pisuṇāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho. |
abstaining from harsh speech is dhamma; |
Pharusā vācā, āvuso, adhammo; |
whatever many evil unwholesome states arise conditioned by harsh speech, this is what is not beneficial; |
pharusāya vācāya veramaṇī dhammo; |
and many wholesome states conditioned by abstaining from harsh speech reach fulfillment through development, this is what is beneficial. |
ye ca pharusāvācāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; |
Idle chatter, friends, is non-dhamma; |
pharusāya vācāya veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho. |
abstaining from idle chatter is dhamma; |
Samphappalāpo, āvuso, adhammo; |
whatever many evil unwholesome states arise conditioned by idle chatter, this is what is not beneficial; |
samphappalāpā veramaṇī dhammo; |
and many wholesome states conditioned by abstaining from idle chatter reach fulfillment through development, this is what is beneficial. |
ye ca samphappalāpapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; |
Covetousness, friends, is non-dhamma; |
samphappalāpā veramaṇipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho. |
non-covetousness is dhamma; |
Abhijjhā, āvuso, adhammo; |
whatever many evil unwholesome states arise conditioned by covetousness, this is what is not beneficial; |
anabhijjhā dhammo; |
and many wholesome states conditioned by non-covetousness reach fulfillment through development, this is what is beneficial. |
ye ca abhijjhāpaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; |
Ill will, friends, is non-dhamma; |
anabhijjhāpaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho. |
non-ill will is dhamma; |
Byāpādo, āvuso, adhammo; |
whatever many evil unwholesome states arise conditioned by ill will, this is what is not beneficial; |
abyāpādo dhammo; |
and many wholesome states conditioned by non-ill will reach fulfillment through development, this is what is beneficial. |
ye ca byāpādapaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; |
Wrong view, friends, is non-dhamma; |
abyāpādapaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho. |
right view is dhamma; |
Micchādiṭṭhi, āvuso, adhammo; |
whatever many evil unwholesome states arise conditioned by wrong view, this is what is not beneficial; |
sammādiṭṭhi dhammo; |
and many wholesome states conditioned by right view reach fulfillment through development, this is what is beneficial. |
ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, ayaṁ anattho; |
'Regarding what the Blessed One gave us as a brief exposition without analyzing the meaning in detail, then rose from his seat and entered his dwelling— |
sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti, ayaṁ attho. |
Non-dhamma should be known, monks... one should practice accordingly.' |
‘Yaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho— |
Of this brief exposition given by the Blessed One without the meaning being analyzed in detail, I understand the detailed meaning thus. |
adhammo ca, bhikkhave, veditabbo …pe… |
But if you wish, friends, you should approach the Blessed One himself and question him about this matter. |
tathā paṭipajjitabban’ti. |
As the Blessed One explains it to you, so you should remember it." |
Imassa kho ahaṁ, āvuso, bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmi. |
"Yes, friend," those monks, having rejoiced and approved of venerable Mahakaccana's words, rose from their seats and approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those monks said this to the Blessed One: |
Ākaṅkhamānā ca pana tumhe, āvuso, bhagavantaṁyeva upasaṅkamitvā etamatthaṁ paṭipuccheyyātha. |
"Regarding what the Blessed One gave us as a brief exposition without analyzing the meaning in detail, then rose from his seat and entered his dwelling: |
Yathā no bhagavā byākaroti tathā naṁ dhāreyyāthā”ti. |
'Non-dhamma should be known, monks... one should practice accordingly.' |
“Evamāvuso”ti kho te bhikkhū āyasmato mahākaccānassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: |
Not long after the Blessed One had departed, this occurred to us: |
“Yaṁ kho no, bhante, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: |
'This, friends, the Blessed One gave us a brief exposition without analyzing the meaning in detail, then rose from his seat and entered his dwelling: |
‘adhammo ca, bhikkhave, veditabbo …pe… |
Non-dhamma should be known, monks... one should practice accordingly. |
tathā paṭipajjitabban’ti. |
Now who could analyze in detail the meaning of this brief exposition given by the Blessed One without the meaning being analyzed in detail?' |
Tesaṁ no, bhante, amhākaṁ acirapakkantassa bhagavato etadahosi: |
This occurred to us, venerable sir: |
‘idaṁ kho no, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: |
'This venerable Mahakaccana is praised by the Teacher and esteemed by wise spiritual companions. |
“adhammo ca, bhikkhave, veditabbo …pe… |
Venerable Mahakaccana is capable of analyzing in detail the meaning of this brief exposition given by the Blessed One without the meaning being analyzed in detail. |
tathā paṭipajjitabban”ti. |
What if we were to approach venerable Mahakaccana and question him about this matter? |
Ko nu kho imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajeyyā’ti? |
As venerable Mahakaccana explains it to us, so we will remember it.' |
Tesaṁ no, bhante, amhākaṁ etadahosi: |
Then we, venerable sir, approached venerable Mahakaccana; having approached, we questioned venerable Mahakaccana about this matter. |
‘ayaṁ kho āyasmā mahākaccāno satthu ceva saṁvaṇṇito, sambhāvito ca viññūnaṁ sabrahmacārīnaṁ. |
The meaning was well analyzed for us by venerable Mahakaccana with these syllables, with these words, with these phrases." |
Pahoti cāyasmā mahākaccāno imassa bhagavatā saṅkhittena uddesassa uddiṭṭhassa vitthārena atthaṁ avibhattassa vitthārena atthaṁ vibhajituṁ. |
"Good, good, monks. |
Yannūna mayaṁ yenāyasmā mahākaccāno tenupasaṅkameyyāma; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ paṭipuccheyyāma. |
Mahakaccana is wise, monks. Mahakaccana has great wisdom, monks. |
Yathā no āyasmā mahākaccāno byākarissati tathā naṁ dhāressāmā’ti. |
If you had approached me and questioned me about this matter, I too would have explained it in exactly the same way as it was explained by Mahakaccana. |
Atha kho mayaṁ, bhante, yenāyasmā mahākaccāno tenupasaṅkamimhā; upasaṅkamitvā āyasmantaṁ mahākaccānaṁ etamatthaṁ apucchimhā. |
That is indeed the meaning of this. And thus you should remember it." |
Tesaṁ no, bhante, āyasmatā mahākaccānena imehi akkharehi imehi padehi imehi byañjanehi attho suvibhatto”ti. |
Sixth. |
“Sādhu sādhu, bhikkhave. |
|
Paṇḍito, bhikkhave, mahākaccāno. Mahāpañño, bhikkhave, mahākaccāno. |
|
Mañcepi tumhe, bhikkhave, upasaṅkamitvā etamatthaṁ paṭipuccheyyātha, ahampi cetaṁ evamevaṁ byākareyyaṁ yathā taṁ mahākaccānena byākataṁ. |
|
Eso ceva tassa attho. Evañca naṁ dhāreyyāthā”ti. |
|
Chaṭṭhaṁ. |
|
176 - AN10.176 Cundasutta |
176 - AN10.176 Cunda |
Evaṁ me sutaṁ— |
Thus have I heard— |
ekaṁ samayaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane. |
at one time the Blessed One was staying at Pava in the mango grove of Cunda the metalworker. |
Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā etadavoca: |
Then Cunda the metalworker approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. The Blessed One said this to Cunda the metalworker sitting to one side: |
“kassa no tvaṁ, cunda, soceyyāni rocesī”ti? |
Whose purification rites do you approve of, Cunda? |
“Brāhmaṇā, bhante, pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṁ soceyyāni rocemī”ti. |
The brahmins from the western lands, venerable sir, who carry water pots, wear moss garlands, tend the sacred fire, and descend into water—I approve of their purification rites. |
“Yathā kathaṁ pana, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapentī”ti? |
But how, Cunda, do the brahmins from the western lands who carry water pots, wear moss garlands, tend the sacred fire, and descend into water prescribe purification rites? |
“Idha, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā. Te sāvakaṁ evaṁ samādapenti: |
"Here, venerable sir, the brahmins from the western lands who carry water pots, wear moss garlands, tend the sacred fire, and descend into water instruct their disciples thus: |
‘ehi tvaṁ, ambho purisa, kālasseva uṭṭhahantova sayanamhā pathaviṁ āmaseyyāsi; |
'Come, good man, rising early from bed, touch the earth; |
no ce pathaviṁ āmaseyyāsi, allāni gomayāni āmaseyyāsi; |
if you do not touch the earth, touch fresh cow dung; |
no ce allāni gomayāni āmaseyyāsi, haritāni tiṇāni āmaseyyāsi; |
if you do not touch fresh cow dung, touch green grass; |
no ce haritāni tiṇāni āmaseyyāsi, aggiṁ paricareyyāsi; |
if you do not touch green grass, tend the fire; |
no ce aggiṁ paricareyyāsi, pañjaliko ādiccaṁ namasseyyāsi; |
if you do not tend the fire, worship the sun with joined palms; |
no ce pañjaliko ādiccaṁ namasseyyāsi, sāyatatiyakaṁ udakaṁ oroheyyāsī’ti. |
if you do not worship the sun with joined palms, descend into water three times a day.' |
Evaṁ kho, bhante, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti; tesāhaṁ soceyyāni rocemī”ti. |
Thus, venerable sir, the brahmins from the western lands who carry water pots, wear moss garlands, tend the sacred fire, and descend into water prescribe purification rites; I approve of their purification rites." |
“Aññathā kho, cunda, brāhmaṇā pacchābhūmakā kamaṇḍalukā sevālamālikā aggiparicārikā udakorohakā soceyyāni paññapenti, aññathā ca pana ariyassa vinaye soceyyaṁ hotī”ti. |
Different, Cunda, are the purification rites prescribed by the brahmins from the western lands who carry water pots, wear moss garlands, tend the sacred fire, and descend into water, and different are the purification rites in the noble discipline. |
“Yathā kathaṁ pana, bhante, ariyassa vinaye soceyyaṁ hoti? |
"But how, venerable sir, are the purification rites in the noble discipline? |
Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye soceyyaṁ hotī”ti. |
It would be good, venerable sir, if the Blessed One would teach the dhamma in such a way that there are purification rites in the noble discipline." |
“Tena hi, cunda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. |
Well then, Cunda, listen, pay careful attention; I will speak. |
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paccassosi. |
"Yes, venerable sir," Cunda the metalworker replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Tividhaṁ kho, cunda, kāyena asoceyyaṁ hoti; |
"Threefold, Cunda, is impurity by body; |
catubbidhaṁ vācāya asoceyyaṁ hoti; |
fourfold is impurity by speech; |
tividhaṁ manasā asoceyyaṁ hoti. |
threefold is impurity by mind. |
Kathañca, cunda, tividhaṁ kāyena asoceyyaṁ hoti? |
And how, Cunda, is there threefold impurity by body? |
Idha, cunda, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu. |
Here, Cunda, someone takes life, is violent and bloody-handed, given to killing and slaying, without compassion for all living beings. |
Adinnādāyī hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti. |
He takes what is not given. Whatever belongs to another, their possessions and property, whether in village or forest, he takes what is not given by theft. |
Kāmesumicchācārī hoti. Yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti. |
He engages in sexual misconduct. With those who are protected by their mother, protected by their father, protected by both mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by dhamma, who have a husband, who are subject to penalty, or even those adorned with flower garlands, he engages in sexual conduct. |
Evaṁ kho, cunda, tividhaṁ kāyena asoceyyaṁ hoti. |
Thus, Cunda, there is threefold impurity by body. |
Kathañca, cunda, catubbidhaṁ vācāya asoceyyaṁ hoti? |
And how, Cunda, is there fourfold impurity by speech? |
Idha, cunda, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti; apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti. |
Here, Cunda, someone speaks falsely. When he has gone to the assembly or to the group or among relatives or among his guild or to the royal court, and is questioned as a witness: 'Come, good man, tell what you know,' then not knowing, he says 'I know,' or knowing, he says 'I do not know'; not seeing, he says 'I see,' or seeing, he says 'I do not see.' Thus for his own sake or for another's sake or for some material gain, he consciously speaks falsehood. |
Pisuṇavāco hoti. Ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti samaggānaṁ vā bhettā, bhinnānaṁ vā anuppadātā, vaggārāmo vaggarato vagganandī vaggakaraṇiṁ vācaṁ bhāsitā hoti. |
He speaks divisively. Having heard something here, he tells it there to cause division among these people, or having heard something there, he tells it here to cause division among those people. Thus he is one who divides the united or promotes division, one who delights in factions, enjoys factions, rejoices in factions, a speaker of words that create factions. |
Pharusavāco hoti. Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti. |
He speaks harshly. He speaks words that are rough, coarse, hurtful to others, abusive to others, bordering on anger, not conducive to concentration. |
Samphappalāpī hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī; anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ. |
He engages in idle chatter, speaks at the wrong time, speaks what is untrue, speaks what is meaningless, speaks what is against dhamma, speaks what is against discipline; he speaks words that are worthless, untimely, unreasonable, rambling, not connected with the goal. |
Evaṁ kho, cunda, catubbidhaṁ vācāya asoceyyaṁ hoti. |
Thus, Cunda, there is fourfold impurity by speech. |
Kathañca, cunda, tividhaṁ manasā asoceyyaṁ hoti? |
And how, Cunda, is there threefold impurity by mind? |
Idha, cunda, ekacco abhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti. |
Here, Cunda, someone is covetous. He covets the possessions and property of others: 'Oh, if only what belongs to others were mine!' |
Byāpannacitto hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti. |
He has an ill-willed mind with thoughts of hatred: 'May these beings be killed or slaughtered or destroyed or perish, or may they not exist!' |
Micchādiṭṭhiko hoti viparītadassano: |
He has wrong view, perverted perception: |
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. |
'There is nothing given, nothing offered, nothing sacrificed; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no beings who are reborn spontaneously; there are no recluses and brahmins in the world who are well-practiced and correctly practicing, who proclaim this world and the other world having realized them for themselves through direct knowledge.' |
Evaṁ kho, cunda, manasā tividhaṁ asoceyyaṁ hoti. |
Thus, Cunda, there is threefold impurity by mind. |
Ime kho, cunda, dasa akusalakammapathā. |
These, Cunda, are the ten unwholesome courses of action. |
Imehi kho, cunda, dasahi akusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, asuciyeva hoti; no cepi pathaviṁ āmasati, asuciyeva hoti. |
Endowed with these ten unwholesome courses of action, Cunda, whether one rises early from bed and touches the earth or does not touch the earth, one is impure; whether one touches fresh cow dung or does not touch fresh cow dung, one is impure. |
Allāni cepi gomayāni āmasati, asuciyeva hoti; no cepi allāni gomayāni āmasati, asuciyeva hoti. |
Whether one touches green grass or does not touch green grass, one is impure; whether one tends the fire or does not tend the fire, one is impure. |
Haritāni cepi tiṇāni āmasati, asuciyeva hoti; no cepi haritāni tiṇāni āmasati, asuciyeva hoti. |
Whether one worships the sun with joined palms or does not worship the sun with joined palms, one is impure; whether one descends into water three times a day or does not descend into water three times a day, one is impure. |
Aggiñcepi paricarati, asuciyeva hoti, no cepi aggiṁ paricarati, asuciyeva hoti. |
What is the reason for this? |
Pañjaliko cepi ādiccaṁ namassati, asuciyeva hoti; no cepi pañjaliko ādiccaṁ namassati, asuciyeva hoti. |
These ten unwholesome courses of action, Cunda, are impure and defiling. |
Sāyatatiyakañcepi udakaṁ orohati, asuciyeva hoti; no cepi sāyatatiyakaṁ udakaṁ orohati, asuciyeva hoti. |
And because of being endowed with these ten unwholesome courses of action, Cunda, hell appears, the animal realm appears, the realm of ghosts appears, or whatever other bad destinations there may be. |
Taṁ kissa hetu? |
Threefold, Cunda, is purity by body; |
Ime, cunda, dasa akusalakammapathā asucīyeva honti asucikaraṇā ca. |
fourfold is purity by speech; |
Imesaṁ pana, cunda, dasannaṁ akusalānaṁ kammapathānaṁ samannāgamanahetu nirayo paññāyati, tiracchānayoni paññāyati, pettivisayo paññāyati, yā vā panaññāpi kāci duggatiyo. |
threefold is purity by mind. |
Tividhaṁ kho, cunda, kāyena soceyyaṁ hoti; |
How, Cunda, is there threefold purity by body? |
catubbidhaṁ vācāya soceyyaṁ hoti; |
Here, Cunda, someone, having abandoned taking life, abstains from taking life, has laid down the rod, laid down the weapon; conscientious and compassionate, he dwells for the welfare and happiness of all living beings. |
tividhaṁ manasā soceyyaṁ hoti. |
Having abandoned taking what is not given, he abstains from taking what is not given. Whatever belongs to another, their possessions and property, whether in village or forest, he does not take what is not given by theft. |
Kathaṁ, cunda, tividhaṁ kāyena soceyyaṁ hoti? |
Having abandoned sexual misconduct, he abstains from sexual misconduct. With those who are protected by their mother, protected by their father, protected by both mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their clan, protected by dhamma, who have a husband, who are subject to penalty, or even those adorned with flower garlands, he does not engage in sexual conduct. |
Idha, cunda, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. |
Thus, Cunda, there is threefold purity by body. |
Adinnādānaṁ pahāya, adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti. |
And how, Cunda, is there fourfold purity by speech? |
Kāmesumicchācāraṁ pahāya, kāmesumicchācārā paṭivirato hoti yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti. |
Here, Cunda, someone, having abandoned false speech, abstains from false speech. When he has gone to the assembly or to the group or among relatives or among his guild or to the royal court, and is questioned as a witness: 'Come, good man, tell what you know,' then not knowing, he says 'I do not know,' or knowing, he says 'I know'; not seeing, he says 'I do not see,' or seeing, he says 'I see.' Thus for his own sake or for another's sake or for some material gain, he does not consciously speak falsehood. |
Evaṁ kho, cunda, tividhaṁ kāyena soceyyaṁ hoti. |
Having abandoned divisive speech, he abstains from divisive speech—he does not tell there what he has heard here to cause division among these people, nor does he tell here what he has heard there to cause division among those people. Thus he is one who reunites the divided or promotes unity, one who delights in harmony, enjoys harmony, rejoices in harmony, a speaker of words that promote harmony. |
Kathañca, cunda, catubbidhaṁ vācāya soceyyaṁ hoti? |
Having abandoned harsh speech, he abstains from harsh speech. He speaks words that are gentle, pleasing to the ear, loving, going to the heart, polite, dear and agreeable to many people. |
Idha, cunda, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. |
Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is true, speaks what is meaningful, speaks what is in accordance with dhamma, speaks what is in accordance with discipline; |
Pisuṇaṁ vācaṁ pahāya, pisuṇāya vācāya paṭivirato hoti—na ito sutvā amutra akkhātā imesaṁ bhedāya, na amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. |
he speaks words that are worth treasuring, timely, reasonable, circumscribed, connected with the goal. |
Pharusaṁ vācaṁ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti. |
Thus, Cunda, there is fourfold purity by speech. |
Samphappalāpaṁ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī; |
And how, Cunda, is there threefold purity by mind? |
nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. |
Here, Cunda, someone is not covetous. He does not covet the possessions and property of others: 'Oh, if only what belongs to others were mine!' |
Evaṁ kho, cunda, catubbidhaṁ vācāya soceyyaṁ hoti. |
He has a mind without ill will, with thoughts free of hatred: 'May these beings be free from enmity, free from affliction, free from trouble; may they maintain themselves in happiness!' |
Kathañca, cunda, tividhaṁ manasā soceyyaṁ hoti? |
He has right view, undistorted perception: |
Idha, cunda, ekacco anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ anabhijjhitā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti. |
'There is what is given, what is offered, what is sacrificed; there is fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are recluses and brahmins in the world who are well-practiced and correctly practicing, who proclaim this world and the other world having realized them for themselves through direct knowledge.' |
Abyāpannacitto hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā hontu abyāpajjā, anīghā sukhī attānaṁ pariharantū’ti. |
Thus, Cunda, there is threefold purity by mind. |
Sammādiṭṭhiko hoti aviparītadassano: |
These, Cunda, are the ten wholesome courses of action. |
‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. |
Endowed with these ten wholesome courses of action, Cunda, whether one rises early from bed and touches the earth or does not touch the earth, one is pure; whether one touches fresh cow dung or does not touch fresh cow dung, one is pure. |
Evaṁ kho, cunda, tividhaṁ manasā soceyyaṁ hoti. |
Whether one touches green grass or does not touch green grass, one is pure; whether one tends the fire or does not tend the fire, one is pure. |
Ime kho, cunda, dasa kusalakammapathā. |
Whether one worships the sun with joined palms or does not worship the sun with joined palms, one is pure; whether one descends into water three times a day or does not descend into water three times a day, one is pure. |
Imehi kho, cunda, dasahi kusalehi kammapathehi samannāgato kālasseva uṭṭhahantova sayanamhā pathaviñcepi āmasati, suciyeva hoti; no cepi pathaviṁ āmasati, suciyeva hoti. |
What is the reason for this? |
Allāni cepi gomayāni āmasati, suciyeva hoti; no cepi allāni gomayāni āmasati, suciyeva hoti. |
These ten wholesome courses of action, Cunda, are pure and purifying. |
Haritāni cepi tiṇāni āmasati, suciyeva hoti; no cepi haritāni tiṇāni āmasati, suciyeva hoti. |
And because of being endowed with these ten wholesome courses of action, Cunda, the heavenly realms appear, the human realm appears, or whatever other good destinations there may be." |
Aggiñcepi paricarati, suciyeva hoti; no cepi aggiṁ paricarati, suciyeva hoti. |
When this was said, Cunda the metalworker said this to the Blessed One: |
Pañjaliko cepi ādiccaṁ namassati, suciyeva hoti; no cepi pañjaliko ādiccaṁ namassati, suciyeva hoti. |
"Excellent, venerable sir... |
Sāyatatiyakañcepi udakaṁ orohati, suciyeva hoti; no cepi sāyatatiyakaṁ udakaṁ orohati, suciyeva hoti. |
Let the Blessed One remember me, venerable sir, as a lay follower who has gone for refuge for life from this day forward." |
Taṁ kissa hetu? |
Tenth. |
Ime, cunda, dasa kusalakammapathā sucīyeva honti sucikaraṇā ca. |
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Imesaṁ pana, cunda, dasannaṁ kusalānaṁ kammapathānaṁ samannāgamanahetu devā paññāyanti, manussā paññāyanti, yā vā panaññāpi kāci sugatiyo”ti. |
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Evaṁ vutte, cundo kammāraputto bhagavantaṁ etadavoca: |
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“abhikkantaṁ, bhante …pe… |
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upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
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Dasamaṁ. |
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177 - AN10.177 Jāṇussoṇisutta |
177 - AN10.177 Janussoni |
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then the brahmin Janussoni approached the Blessed One; having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca: |
After exchanging pleasant and courteous conversation, he sat down to one side. Sitting to one side, the brahmin Janussoni said this to the Blessed One: |
“Mayamassu, bho gotama, brāhmaṇā nāma. |
"We brahmins, Master Gotama, give gifts and perform acts of faith: |
Dānāni dema, saddhāni karoma: |
'May this gift benefit our departed relatives, may our departed relatives enjoy this gift.' |
‘idaṁ dānaṁ petānaṁ ñātisālohitānaṁ upakappatu, idaṁ dānaṁ petā ñātisālohitā paribhuñjantū’ti. |
Does this gift, Master Gotama, benefit our departed relatives; |
Kacci taṁ, bho gotama, dānaṁ petānaṁ ñātisālohitānaṁ upakappati; |
do those departed relatives enjoy that gift?" |
kacci te petā ñātisālohitā taṁ dānaṁ paribhuñjantī”ti? |
In the right place it benefits them, brahmin, not in the wrong place. |
“Ṭhāne kho, brāhmaṇa, upakappati, no aṭṭhāne”ti. |
But what, Master Gotama, is the right place, what is the wrong place? |
“Katamaṁ pana, bho gotama, ṭhānaṁ, katamaṁ aṭṭhānan”ti? |
"Here, brahmin, someone takes life, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, engages in idle chatter, is covetous, has an ill-willed mind, has wrong view. |
“Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti. |
With the breakup of the body, after death, he is reborn in hell. |
So kāyassa bhedā paraṁ maraṇā nirayaṁ upapajjati. |
Whatever is the food of beings in hell, by that he lives there, by that he maintains himself there. |
Yo nerayikānaṁ sattānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. |
This, brahmin, is a wrong place where such a gift does not benefit one who is established there. |
Idampi kho, brāhmaṇa, aṭṭhānaṁ yattha ṭhitassa taṁ dānaṁ na upakappati. |
But here, brahmin, someone takes life... has wrong view. |
Idha pana, brāhmaṇa, ekacco pāṇātipātī …pe… micchādiṭṭhiko hoti. |
With the breakup of the body, after death, he is reborn in the animal realm. |
So kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjati. |
Whatever is the food of beings in the animal realm, by that he lives there, by that he maintains himself there. |
Yo tiracchānayonikānaṁ sattānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. |
This too, brahmin, is a wrong place where such a gift does not benefit one who is established there. |
Idampi kho, brāhmaṇa, aṭṭhānaṁ yattha ṭhitassa taṁ dānaṁ na upakappati. |
But here, brahmin, someone abstains from taking life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has a mind without ill will, has right view. |
Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti. |
With the breakup of the body, after death, he is reborn in the company of human beings. |
So kāyassa bhedā paraṁ maraṇā manussānaṁ sahabyataṁ upapajjati. |
Whatever is the food of human beings, by that he lives there, by that he maintains himself there. |
Yo manussānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. |
This too, brahmin, is a wrong place where such a gift does not benefit one who is established there. |
Idampi kho, brāhmaṇa, aṭṭhānaṁ yattha ṭhitassa taṁ dānaṁ na upakappati. |
But here, brahmin, someone abstains from taking life... has right view. |
Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhiko hoti. |
With the breakup of the body, after death, he is reborn in the company of the gods. |
So kāyassa bhedā paraṁ maraṇā devānaṁ sahabyataṁ upapajjati. |
Whatever is the food of the gods, by that he lives there, by that he maintains himself there. |
Yo devānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati. |
This too, brahmin, is a wrong place where such a gift benefits one who is established there. |
Idampi, brāhmaṇa, aṭṭhānaṁ yattha ṭhitassa taṁ dānaṁ upakappati. |
But here, brahmin, someone takes life... has wrong view. |
Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti …pe… micchādiṭṭhiko hoti. |
With the breakup of the body, after death, he is reborn in the realm of ghosts. |
So kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjati. |
Whatever is the food of beings in the realm of ghosts, by that he lives there, by that he maintains himself there, or whatever friends and companions, relatives and kinsmen send from here, by that he lives there, by that he maintains himself there. |
Yo pettivesayikānaṁ sattānaṁ āhāro, tena so tattha yāpeti, tena so tattha tiṭṭhati, yaṁ vā panassa ito anuppavecchanti mittāmaccā vā ñātisālohitā vā, tena so tattha yāpeti, tena so tattha tiṭṭhati. |
This, brahmin, is the right place where such a gift benefits one who is established there." |
Idaṁ kho, brāhmaṇa, ṭhānaṁ yattha ṭhitassa taṁ dānaṁ upakappatī”ti. |
But if, Master Gotama, that departed relative has not been reborn in that place, who enjoys that gift? |
“Sace pana, bho gotama, so peto ñātisālohito taṁ ṭhānaṁ anupapanno hoti, ko taṁ dānaṁ paribhuñjatī”ti? |
Other departed relatives, brahmin, who have been reborn in that place enjoy that gift. |
“Aññepissa, brāhmaṇa, petā ñātisālohitā taṁ ṭhānaṁ upapannā honti, te taṁ dānaṁ paribhuñjantī”ti. |
But if, Master Gotama, that departed relative has not been reborn in that place and other departed relatives have not been reborn in that place, who enjoys that gift? |
“Sace pana, bho gotama, so ceva peto ñātisālohito taṁ ṭhānaṁ anupapanno hoti aññepissa ñātisālohitā petā taṁ ṭhānaṁ anupapannā honti, ko taṁ dānaṁ paribhuñjatī”ti? |
"It is impossible, brahmin, it cannot happen that in this long course of time that place would be empty of departed relatives. |
“Aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ taṁ ṭhānaṁ vivittaṁ assa iminā dīghena addhunā yadidaṁ petehi ñātisālohitehi. |
Moreover, brahmin, the giver is not without result." |
Api ca, brāhmaṇa, dāyakopi anipphalo”ti. |
Does Master Gotama speak of a result even in the wrong place? |
“Aṭṭhānepi bhavaṁ gotamo parikappaṁ vadatī”ti? |
"I do speak of a result even in the wrong place, brahmin. |
“Aṭṭhānepi kho ahaṁ, brāhmaṇa, parikappaṁ vadāmi. |
Here, brahmin, someone takes life, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, engages in idle chatter, is covetous, has an ill-willed mind, has wrong view; |
Idha, brāhmaṇa, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti; |
he is a giver to recluses or brahmins of food, drink, clothing, vehicles, garlands, scents, ointments, bedding, shelter, and lamps. |
so dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
With the breakup of the body, after death, he is reborn in the company of elephants. |
So kāyassa bhedā paraṁ maraṇā hatthīnaṁ sahabyataṁ upapajjati. |
There he gains food, drink, garlands and various ornaments. |
So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa. |
Because, brahmin, here he took life, took what is not given, engaged in sexual misconduct, spoke falsely, spoke divisively, spoke harshly, engaged in idle chatter, was covetous, had an ill-willed mind, had wrong view, therefore with the breakup of the body, after death, he is reborn in the company of elephants. |
Yaṁ kho, brāhmaṇa, idha pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko, tena so kāyassa bhedā paraṁ maraṇā hatthīnaṁ sahabyataṁ upapajjati. |
And because he was a giver to recluses or brahmins of food, drink, clothing, vehicles, garlands, scents, ointments, bedding, shelter, and lamps, therefore there he gains food, drink, garlands and various ornaments. |
Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa. |
Here, brahmin, someone takes life... has wrong view. |
Idha pana, brāhmaṇa, ekacco pāṇātipātī hoti …pe… micchādiṭṭhiko hoti. |
He is a giver to recluses or brahmins of food, drink, clothing, vehicles, garlands, scents, ointments, bedding, shelter, and lamps. |
So dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
With the breakup of the body, after death, he is reborn in the company of horses... in the company of cattle... in the company of dogs. |
So kāyassa bhedā paraṁ maraṇā assānaṁ sahabyataṁ upapajjati …pe… |
There he gains food, drink, garlands and various ornaments. |
gunnaṁ sahabyataṁ upapajjati …pe… |
Because, brahmin, here he took life... had wrong view, therefore with the breakup of the body, after death, he is reborn in the company of dogs. |
kukkurānaṁ sahabyataṁ upapajjati. |
And because he was a giver to recluses or brahmins of food, drink, clothing, vehicles, garlands, scents, ointments, bedding, shelter, and lamps, therefore there he gains food, drink, garlands and various ornaments. |
So tattha lābhī hoti annassa pānassa mālānānālaṅkārassa. |
But here, brahmin, someone abstains from taking life... has right view. |
Yaṁ kho, brāhmaṇa, idha pāṇātipātī …pe… micchādiṭṭhiko, tena so kāyassa bhedā paraṁ maraṇā kukkurānaṁ sahabyataṁ upapajjati. |
He is a giver to recluses or brahmins of food, drink, clothing, vehicles, garlands, scents, ointments, bedding, shelter, and lamps. |
Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, tena so tattha lābhī hoti annassa pānassa mālānānālaṅkārassa. |
With the breakup of the body, after death, he is reborn in the company of human beings. |
Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhiko hoti. |
There he gains the five human sense pleasures. |
So dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
Because, brahmin, here he abstained from taking life... had right view, therefore with the breakup of the body, after death, he is reborn in the company of human beings. |
So kāyassa bhedā paraṁ maraṇā manussānaṁ sahabyataṁ upapajjati. |
And because he was a giver to recluses or brahmins of food, drink, clothing, vehicles, garlands, scents, ointments, bedding, shelter, and lamps, therefore there he gains the five human sense pleasures. |
So tattha lābhī hoti mānusakānaṁ pañcannaṁ kāmaguṇānaṁ. |
But here, brahmin, someone abstains from taking life... has right view. |
Yaṁ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhiko, tena so kāyassa bhedā paraṁ maraṇā manussānaṁ sahabyataṁ upapajjati. |
He is a giver to recluses or brahmins of food, drink, clothing, vehicles, garlands, scents, ointments, bedding, shelter, and lamps. |
Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, tena so tattha lābhī hoti mānusakānaṁ pañcannaṁ kāmaguṇānaṁ. |
With the breakup of the body, after death, he is reborn in the company of the gods. |
Idha pana, brāhmaṇa, ekacco pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhiko hoti. |
There he gains the five divine sense pleasures. |
So dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
Because, brahmin, here he abstained from taking life... had right view, therefore with the breakup of the body, after death, he is reborn in the company of the gods. |
So kāyassa bhedā paraṁ maraṇā devānaṁ sahabyataṁ upapajjati. |
And because he was a giver to recluses or brahmins of food, drink, clothing, vehicles, garlands, scents, ointments, bedding, shelter, and lamps, therefore there he gains the five divine sense pleasures. |
So tattha lābhī hoti dibbānaṁ pañcannaṁ kāmaguṇānaṁ. |
Moreover, brahmin, the giver is not without result." |
Yaṁ kho, brāhmaṇa, idha pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhiko, tena so kāyassa bhedā paraṁ maraṇā devānaṁ sahabyataṁ upapajjati. |
"Wonderful, Master Gotama, marvelous, Master Gotama. |
Yañca kho so dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, tena so tattha lābhī hoti dibbānaṁ pañcannaṁ kāmaguṇānaṁ. |
How far this extends, Master Gotama, sufficient reason to give gifts, sufficient reason to perform acts of faith, where even the giver is not without result." |
Api ca, brāhmaṇa, dāyakopi anipphalo”ti. |
So it is, brahmin, the giver is indeed not without result, brahmin. |
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. |
"Excellent, Master Gotama, excellent, Master Gotama... |
Yāvañcidaṁ, bho gotama, alameva dānāni dātuṁ, alaṁ saddhāni kātuṁ, yatra hi nāma dāyakopi anipphalo”ti. |
Let Master Gotama remember me as a lay follower who has gone for refuge for life from this day forward." |
“Evametaṁ, brāhmaṇa, dāyakopi hi, brāhmaṇa, anipphalo”ti. |
Eleventh. |
“Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… |
The second Janussoni Chapter. |
upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
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Ekādasamaṁ. |
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Jāṇussoṇivaggo dutiyo. |
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211 - AN10.211 Paṭhamanirayasaggasutta |
211 - AN10.211 The First Discourse on Hell and Heaven |
“Dasahi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. |
“Bhikkhus, a person endowed with ten qualities is cast into hell just as if brought there. |
Katamehi dasahi? |
What ten? |
Idha, bhikkhave, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu. |
Here, bhikkhus, someone is a slaughterer of living beings, fierce, with bloody hands, intent on harming and killing, without compassion for all living beings. |
Adinnādāyī hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti. |
One takes what is not given; whatever property or belongings of another, whether in the village or in the wilderness, one takes what is not given, counting it as theft. |
Kāmesu micchācārī hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sasāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti. |
One engages in sexual misconduct with those protected by their mother, protected by their father, protected by both mother and father, protected by their brother, protected by their sister, protected by their relatives, protected by their Dhamma, with those who have a husband, with those liable to punishment, and even with those garlanded (as a mark of engagement); one engages in such misconduct. |
Musāvādī hoti, sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti, apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti. |
One speaks falsely: gone to a public assembly, or a company, or among relatives, or among a guild, or to a royal court, when summoned as a witness and asked, ‘Come, good sir, say what you know!’—not knowing, one says, ‘I know’; knowing, one says, ‘I don’t know’; not seeing, one says, ‘I see’; seeing, one says, ‘I don’t see.’ Thus, for one’s own sake, or for another’s sake, or for the sake of some paltry material gain, one intentionally speaks a lie. |
Pisuṇavāco hoti, ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti samaggānaṁ vā bhettā bhinnānaṁ vā anuppadātā vaggārāmo vaggarato vagganandī, vaggakaraṇiṁ vācaṁ bhāsitā hoti. |
One speaks divisively: having heard something here, one repeats it there to create division among these people; or having heard something there, one repeats it here to create division among those people. Thus one is a breaker of unity, an instigator of discord among those who are united, one delights in faction, rejoices in faction, enjoys faction, one speaks words that cause faction. |
Pharusavāco hoti, yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti. |
One speaks harshly: whatever speech is rough, harsh, hurtful to others, abusive of others, bordering on anger, not conducive to concentration, one speaks such speech. |
Samphappalāpī hoti, akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ. |
One engages in idle chatter: one speaks at the wrong time, speaks what is not factual, speaks what is not beneficial, speaks contrary to the Dhamma, speaks contrary to the Discipline; one speaks words that are not worth treasuring, at the wrong time, without cause, without limit, and not connected with benefit. |
Abhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mama assā’ti. |
One is covetous: one covets the property and belongings of others, thinking, ‘Oh, if only what belongs to another were mine!’ |
Byāpannacitto hoti, paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti. |
One has ill will: one is corrupt in mind and intention, thinking, ‘May these beings be slain, or bound, or annihilated, or perish, or may they not exist!’ |
Micchādiṭṭhiko hoti, viparītadassano: |
One holds wrong view: one has a perverted outlook, thinking: |
‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. |
‘There is no giving, there is no offering, there is no sacrifice, there is no fruit or result of good and bad actions, there is no this world, there is no other world, there is no mother, there is no father, there are no spontaneously born beings, there are no ascetics and brahmins in the world who are rightly gone and rightly practiced, who have realized and proclaimed this world and the other world for themselves through direct knowledge.’ |
Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. |
Bhikkhus, a person endowed with these ten qualities is cast into hell just as if brought there. |
Dasahi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. |
Bhikkhus, a person endowed with ten qualities is cast into heaven just as if brought there. |
Katamehi dasahi? |
What ten? |
Idha, bhikkhave, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. |
Here, bhikkhus, someone, abandoning the slaughter of living beings, abstains from the slaughter of living beings; one lays aside the cudgel and the weapon, is scrupulous and compassionate, dwelling with compassion for all living beings. |
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti. |
Abandoning taking what is not given, one abstains from taking what is not given. Whatever property or belongings of another, whether in the village or in the wilderness, one does not take what is not given, counting it as theft. |
Kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā …pe… antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti. |
Abandoning sexual misconduct, one abstains from sexual misconduct. With those protected by their mother... and even with those garlanded, one does not engage in such misconduct. |
Musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti. Iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. |
Abandoning false speech, one abstains from false speech. Gone to a public assembly, or a company, or among relatives, or among a guild, or to a royal court, when summoned as a witness and asked, ‘Come, good sir, say what you know!’—not knowing, one says, ‘I don’t know’; knowing, one says, ‘I know’; not seeing, one says, ‘I don’t see’; seeing, one says, ‘I see.’ Thus, for one’s own sake, or for another’s sake, or for the sake of some paltry material gain, one does not intentionally speak a lie. |
Pisuṇavācaṁ pahāya pisuṇāya vācāya paṭivirato hoti—na ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī, samaggakaraṇiṁ vācaṁ bhāsitā hoti. |
Abandoning divisive speech, one abstains from divisive speech—having heard something here, one does not repeat it there to create division among these people; or having heard something there, one does not repeat it here to create division among those people. Thus one is a unifier of those who are divided, an instigator of unity among those who are united, one delights in unity, rejoices in unity, enjoys unity, one speaks words that cause unity. |
Pharusavācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti. |
Abandoning harsh speech, one abstains from harsh speech. Whatever speech is gentle, pleasing to the ear, affectionate, going to the heart, polite, liked by many, agreeable to many, one speaks such speech. |
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī, atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. |
Abandoning idle chatter, one abstains from idle chatter; one speaks at the right time, speaks what is factual, speaks what is beneficial, speaks in accordance with the Dhamma, speaks in accordance with the Discipline; one speaks words that are worth treasuring, at the right time, with cause, with limit, and connected with benefit. |
Anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ anabhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mama assā’ti. |
One is not covetous. One does not covet the property and belongings of others, thinking, ‘Oh, if only what belongs to another were mine!’ |
Abyāpannacitto hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā hontu abyāpajjā anīghā, sukhī attānaṁ pariharantū’ti. |
One has no ill will; one is not corrupt in mind and intention, thinking, ‘May these beings be free from animosity, free from affliction, free from trouble, and may they live happily!’ |
Sammādiṭṭhiko hoti aviparītadassano: |
One holds right view; one has an unperverted outlook, thinking: |
‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukaṭadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. |
‘There is giving, there is offering, there is sacrifice, there is fruit and result of good and bad actions, there is this world, there is other world, there is mother, there is father, there are spontaneously born beings, there are ascetics and brahmins in the world who are rightly gone and rightly practiced, who have realized and proclaimed this world and the other world for themselves through direct knowledge.’ |
Imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti. |
Bhikkhus, a person endowed with these ten qualities is cast into heaven just as if brought there.” |
Paṭhamaṁ. |
The first. |
216 - AN10.216 Saṁsappanīyasutta |
216 - AN10.216 The Discourse on Creeping |
“Saṁsappanīyapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. |
“Bhikkhus, I will teach you a discourse on Dhamma called the creeping course. |
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
Listen to it, attend carefully, I will speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, Bhante,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Katamo ca, bhikkhave, saṁsappanīyapariyāyo dhammapariyāyo? |
“And what, bhikkhus, is the discourse on Dhamma called the creeping course? |
Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṁ kammaṁ karonti— |
Bhikkhus, beings are owners of their actions, heirs of their actions, born of their actions, relatives of their actions, supported by their actions. Whatever action they perform— |
kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavanti. |
whether good or bad—of that they will be the heirs. |
Idha, bhikkhave, ekacco pāṇātipātī hoti luddo lohitapāṇi hatapahate niviṭṭho, adayāpanno sabbapāṇabhūtesu. |
Here, bhikkhus, someone is a slaughterer of living beings, fierce, with bloody hands, intent on harming and killing, without compassion for all living beings. |
So saṁsappati kāyena, saṁsappati vācāya, saṁsappati manasā. |
One creeps with the body, creeps with speech, creeps with the mind. |
Tassa jimhaṁ kāyakammaṁ hoti, jimhaṁ vacīkammaṁ, jimhaṁ manokammaṁ, jimhā gati, jimhupapatti. |
One’s bodily action is crooked, one’s verbal action is crooked, one’s mental action is crooked; one’s destination is crooked, one’s rebirth is crooked. |
Jimhagatikassa kho panāhaṁ, bhikkhave, jimhupapattikassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— |
For one whose destination is crooked and whose rebirth is crooked, bhikkhus, I declare one of two destinations: |
ye vā ekantadukkhā nirayā yā vā saṁsappajātikā tiracchānayoni. |
either the hells which are utterly painful, or the animal womb of creeping creatures. |
Katamā ca sā, bhikkhave, saṁsappajātikā tiracchānayoni? |
And what, bhikkhus, is that animal womb of creeping creatures? |
Ahi vicchikā satapadī nakulā biḷārā mūsikā ulūkā, ye vā panaññepi keci tiracchānayonikā sattā manusse disvā saṁsappanti. |
Snakes, scorpions, centipedes, mongooses, cats, mice, owls, and any other creeping creatures of the animal womb that creep when they see humans. |
Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti. |
Thus, bhikkhus, from what is, there is rebirth into what is. |
Yaṁ karoti tena upapajjati. |
Whatever one does, by that one is reborn. |
Upapannamenaṁ phassā phusanti. |
Having been reborn, contacts touch one. |
Evamahaṁ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi. |
Thus, bhikkhus, I say, ‘beings are heirs of their actions.’ |
Idha pana, bhikkhave, ekacco adinnādāyī hoti …pe… |
Here again, bhikkhus, someone takes what is not given... |
kāmesumicchācārī hoti … |
engages in sexual misconduct... |
musāvādī hoti … |
speaks falsely... |
pisuṇavāco hoti … |
speaks divisively... |
pharusavāco hoti … |
speaks harshly... |
samphappalāpī hoti … |
engages in idle chatter... |
abhijjhālu hoti … |
is covetous... |
byāpannacitto hoti … |
has ill will... |
micchādiṭṭhiko hoti viparītadassano: |
holds wrong view, has a perverted outlook, thinking: |
‘natthi dinnaṁ …pe… |
‘There is no giving... proclaimed for themselves through direct knowledge.’ |
sayaṁ abhiññā sacchikatvā pavedentī’ti. |
One creeps with the body, creeps with speech, creeps with the mind. |
So saṁsappati kāyena, saṁsappati vācāya, saṁsappati manasā. |
One’s bodily action is crooked, one’s verbal action is crooked, one’s mental action is crooked; one’s destination is crooked, one’s rebirth is crooked. |
Tassa jimhaṁ kāyakammaṁ hoti, jimhaṁ vacīkammaṁ, jimhaṁ manokammaṁ, jimhā gati, jimhupapatti. |
For one whose destination is crooked and whose rebirth is crooked, bhikkhus, I declare one of two destinations: |
Jimhagatikassa kho panāhaṁ, bhikkhave, jimhupapattikassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— |
either the hells which are utterly painful, or the animal womb of creeping creatures. |
ye vā ekantadukkhā nirayā yā vā saṁsappajātikā tiracchānayoni. |
And what, bhikkhus, is that animal womb of creeping creatures? |
Katamā ca sā, bhikkhave, saṁsappajātikā tiracchānayoni? |
Snakes, scorpions, centipedes, mongooses, cats, mice, owls, and any other creeping creatures of the animal womb that creep when they see humans. |
Ahi vicchikā satapadī nakulā biḷārā mūsikā ulūkā, ye vā panaññepi keci tiracchānayonikā sattā manusse disvā saṁsappanti. |
Thus, bhikkhus, from what is, there is rebirth into what is; |
Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti, |
whatever one does, by that one is reborn. |
yaṁ karoti tena upapajjati. |
Having been reborn, contacts touch one. |
Upapannamenaṁ phassā phusanti. |
Thus, bhikkhus, I say, ‘beings are heirs of their actions.’ |
Evamahaṁ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi. |
Bhikkhus, beings are owners of their actions, heirs of their actions, born of their actions, relatives of their actions, supported by their actions. Whatever action they perform— |
Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṁ kammaṁ karonti— |
whether good or bad—of that they will be the heirs. |
kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavanti. |
Here, bhikkhus, someone, abandoning the slaughter of living beings, abstains from the slaughter of living beings; one lays aside the cudgel and the weapon, is scrupulous and compassionate, dwelling with compassion for all living beings. |
Idha, bhikkhave, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. |
One does not creep with the body, does not creep with speech, does not creep with the mind. |
So na saṁsappati kāyena, na saṁsappati vācāya, na saṁsappati manasā. |
One’s bodily action is straight, one’s verbal action is straight, one’s mental action is straight; one’s destination is straight, one’s rebirth is straight. |
Tassa uju kāyakammaṁ hoti, uju vacīkammaṁ, uju manokammaṁ, uju gati, ujupapatti. |
For one whose destination is straight and whose rebirth is straight, bhikkhus, I declare one of two destinations: |
Ujugatikassa kho panāhaṁ, bhikkhave, ujupapattikassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— |
either the heavens which are utterly pleasant, or those high families, families of wealthy khattiyas, or families of wealthy brahmins, or families of wealthy householders, rich, of great wealth, of great possessions, with much gold and silver, with much property and assets, with much grain and rice. |
ye vā ekantasukhā saggā yāni vā pana tāni uccākulāni khattiyamahāsālakulāni vā brāhmaṇamahāsālakulāni vā gahapatimahāsālakulāni vā aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni. |
Thus, bhikkhus, from what is, there is rebirth into what is. |
Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti. |
Whatever one does, by that one is reborn. |
Yaṁ karoti tena upapajjati. |
Having been reborn, contacts touch one. |
Upapannamenaṁ phassā phusanti. |
Thus, bhikkhus, I say, ‘beings are heirs of their actions.’ |
Evamahaṁ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi. |
Here again, bhikkhus, someone, abandoning taking what is not given, abstains from taking what is not given... |
Idha pana, bhikkhave, ekacco adinnādānaṁ pahāya adinnādānā paṭivirato hoti …pe… |
abstains from sexual misconduct... |
kāmesumicchācārā paṭivirato hoti … |
abandoning false speech, abstains from false speech... |
musāvādaṁ pahāya musāvādā paṭivirato hoti … |
abandoning divisive speech, abstains from divisive speech... |
pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti … |
abandoning harsh speech, abstains from harsh speech... |
pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti … |
abandoning idle chatter, abstains from idle chatter... |
samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti … |
is not covetous... |
anabhijjhālu hoti … |
has no ill will... |
abyāpannacitto hoti … |
holds right view, has an unperverted outlook, thinking: |
sammādiṭṭhiko hoti aviparītadassano: |
‘There is giving... proclaimed for themselves through direct knowledge.’ |
‘atthi dinnaṁ …pe… |
One does not creep with the body, does not creep with speech, does not creep with the mind. |
ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. |
One’s bodily action is straight, one’s verbal action is straight, one’s mental action is straight; one’s destination is straight, one’s rebirth is straight. |
So na saṁsappati kāyena, na saṁsappati vācāya, na saṁsappati manasā. |
For one whose destination is straight and whose rebirth is straight, bhikkhus, I declare one of two destinations: |
Tassa uju kāyakammaṁ hoti, uju vacīkammaṁ, uju manokammaṁ, uju gati, ujupapatti. |
either the heavens which are utterly pleasant, or those high families, families of wealthy khattiyas, or families of wealthy brahmins, or families of wealthy householders, rich, of great wealth, of great possessions, with much gold and silver, with much property and assets, with much grain and rice. |
Ujugatikassa kho pana ahaṁ, bhikkhave, ujupapattikassa dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi— |
Thus, bhikkhus, from what is, there is rebirth into what is. |
ye vā ekantasukhā saggā yāni vā pana tāni uccākulāni khattiyamahāsālakulāni vā brāhmaṇamahāsālakulāni vā gahapatimahāsālakulāni vā aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni. |
Whatever one does, by that one is reborn. |
Iti kho, bhikkhave, bhūtā bhūtassa upapatti hoti. |
Having been reborn, contacts touch one. |
Yaṁ karoti tena upapajjati. |
Thus, bhikkhus, I say, ‘beings are heirs of their actions.’ |
Upapannamenaṁ phassā phusanti. |
Bhikkhus, beings are owners of their actions, heirs of their actions, born of their actions, relatives of their actions, supported by their actions. Whatever action they perform— |
Evamahaṁ, bhikkhave, ‘kammadāyādā sattā’ti vadāmi. |
whether good or bad—of that they will be the heirs. |
Kammassakā, bhikkhave, sattā kammadāyādā kammayonī kammabandhū kammapaṭisaraṇā, yaṁ kammaṁ karonti— |
This, bhikkhus, is the discourse on Dhamma called the creeping course.” |
kalyāṇaṁ vā pāpakaṁ vā—tassa dāyādā bhavanti. |
The sixth. |
Ayaṁ kho so, bhikkhave, saṁsappanīyapariyāyo dhammapariyāyo”ti. |
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Chaṭṭhaṁ. |
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217 - AN10.217 Paṭhamasañcetanikasutta |
217 - AN10.217 The First Discourse on Volitional Action |
“Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi. |
“Bhikkhus, I do not say that volitional actions performed and accumulated are exhausted without having been experienced. |
Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. |
That happens either in this very life or in some other state. |
Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi. |
But I do not say, bhikkhus, that there is an end of suffering without having experienced volitional actions performed and accumulated. |
Tatra, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; |
Here, bhikkhus, there are three kinds of defilement and misbehavior of bodily action that are unwholesome, have painful results, and ripen in pain; |
catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; |
there are four kinds of defilement and misbehavior of verbal action that are unwholesome, have painful results, and ripen in pain; |
tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti. |
there are three kinds of defilement and misbehavior of mental action that are unwholesome, have painful results, and ripen in pain. |
Kathañca, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti? |
And how, bhikkhus, are there three kinds of defilement and misbehavior of bodily action that are unwholesome, have painful results, and ripen in pain? |
Idha, bhikkhave, ekacco pāṇātipātī hoti, luddo lohitapāṇi hatapahate niviṭṭho adayāpanno sabbapāṇabhūtesu. |
Here, bhikkhus, someone is a slaughterer of living beings, fierce, with bloody hands, intent on harming and killing, without compassion for all living beings. |
Adinnādāyī hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti. |
One takes what is not given; whatever property or belongings of another, whether in the village or in the wilderness, one takes what is not given, counting it as theft. |
Kāmesumicchācārī hoti, yā tā māturakkhitā …pe… antamaso mālāguḷaparikkhittāpi, tathārūpāsu cārittaṁ āpajjitā hoti. |
One engages in sexual misconduct with those protected by their mother... and even with those garlanded; one engages in such misconduct. |
Evaṁ kho, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti. |
Thus, bhikkhus, there are three kinds of defilement and misbehavior of bodily action that are unwholesome, have painful results, and ripen in pain. |
Kathañca, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti? |
And how, bhikkhus, are there four kinds of defilement and misbehavior of verbal action that are unwholesome, have painful results, and ripen in pain? |
Idha, bhikkhave, ekacco musāvādī hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho |
Here, bhikkhus, someone speaks falsely. Gone to a public assembly, or a company, or among relatives, or among a guild, or to a royal court, when summoned as a witness and asked, |
‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti, apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti, iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti. |
‘Come, good sir, say what you know!’—not knowing, one says, ‘I know’; knowing, one says, ‘I don’t know’; not seeing, one says, ‘I see’; seeing, one says, ‘I don’t see.’ Thus, for one’s own sake, or for another’s sake, or for the sake of some paltry material gain, one intentionally speaks a lie. |
Pisuṇavāco hoti, ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya. Iti samaggānaṁ vā bhettā bhinnānaṁ vā anuppadātā vaggārāmo vaggarato vagganandī, vaggakaraṇiṁ vācaṁ bhāsitā hoti. |
One speaks divisively: having heard something here, one repeats it there to create division among these people; or having heard something there, one repeats it here to create division among those people. Thus one is a breaker of unity, an instigator of discord among those who are united, one delights in faction, rejoices in faction, enjoys faction, one speaks words that cause faction. |
Pharusavāco hoti, yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā. Asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti. |
One speaks harshly: whatever speech is rough, harsh, hurtful to others, abusive of others, bordering on anger, not conducive to concentration, one speaks such speech. |
Samphappalāpī hoti, akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ. |
One engages in idle chatter: one speaks at the wrong time, speaks what is not factual, speaks what is not beneficial, speaks contrary to the Dhamma, speaks contrary to the Discipline; one speaks words that are not worth treasuring, at the wrong time, without cause, without limit, and not connected with benefit. |
Evaṁ kho, bhikkhave, catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti. |
Thus, bhikkhus, there are four kinds of defilement and misbehavior of verbal action that are unwholesome, have painful results, and ripen in pain. |
Kathañca, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti? |
And how, bhikkhus, are there three kinds of defilement and misbehavior of mental action that are unwholesome, have painful results, and ripen in pain? |
Idha, bhikkhave, ekacco abhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ, taṁ abhijjhātā hoti: ‘aho vata, yaṁ parassa taṁ mama assā’ti. |
Here, bhikkhus, someone is covetous. One covets the property and belongings of others, thinking, ‘Oh, if only what belongs to another were mine!’ |
Byāpannacitto hoti, paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā bajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti. |
One has ill will; one is corrupt in mind and intention, thinking, ‘May these beings be slain, or bound, or annihilated, or perish, or may they not exist!’ |
Micchādiṭṭhiko hoti, viparītadassano: |
One holds wrong view; one has a perverted outlook, thinking: |
‘natthi dinnaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. |
‘There is no giving... proclaimed for themselves through direct knowledge.’ |
Evaṁ kho, bhikkhave, tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti. |
Thus, bhikkhus, there are three kinds of defilement and misbehavior of mental action that are unwholesome, have painful results, and ripen in pain. |
Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; tividhamanokammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. |
Due to the three kinds of defilement and misbehavior of bodily action that are unwholesome, bhikkhus, beings, at the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a state of woe, in hell; due to the four kinds of defilement and misbehavior of verbal action that are unwholesome, bhikkhus, beings, at the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a state of woe, in hell; due to the three kinds of defilement and misbehavior of mental action that are unwholesome, bhikkhus, beings, at the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a state of woe, in hell. |
Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṅkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti; |
Just as, bhikkhus, a plain die, when thrown upwards, lands perfectly wherever it lands; |
evamevaṁ kho, bhikkhave, tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; tividhamanokammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantīti. |
even so, bhikkhus, due to the three kinds of defilement and misbehavior of bodily action that are unwholesome, beings, at the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a state of woe, in hell; due to the four kinds of defilement and misbehavior of verbal action that are unwholesome, beings, at the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a state of woe, in hell; due to the three kinds of defilement and misbehavior of mental action that are unwholesome, bhikkhus, beings, at the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a state of woe, in hell. |
Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi, |
I do not say, bhikkhus, that volitional actions performed and accumulated are exhausted without having been experienced; |
tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. |
that happens either in this very life or in some other state. |
Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi. |
But I do not say, bhikkhus, that there is an end of suffering without having experienced volitional actions performed and accumulated. |
Tatra, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti; |
Here, bhikkhus, there are three kinds of accomplishment of bodily action that are wholesome, have pleasant results, and ripen in pleasure; |
catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti; |
there are four kinds of accomplishment of verbal action that are wholesome, have pleasant results, and ripen in pleasure; |
tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti. |
there are three kinds of accomplishment of mental action that are wholesome, have pleasant results, and ripen in pleasure. |
Kathañca, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti? |
And how, bhikkhus, are there three kinds of accomplishment of bodily action that are wholesome, have pleasant results, and ripen in pleasure? |
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati …pe…. |
Here, bhikkhus, someone abstains from slaughtering living beings; one lays aside the cudgel and the weapon, is scrupulous and compassionate, dwelling with compassion for all living beings... |
Adinnādānā paṭivirato hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā, na taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti. |
One abstains from taking what is not given; whatever property or belongings of another, whether in the village or in the wilderness, one does not take what is not given, counting it as theft. |
Kāmesumicchācāraṁ pahāya, kāmesumicchācārā paṭivirato hoti. Yā tā māturakkhitā …pe… antamaso mālāguḷaparikkhittāpi, tathārūpāsu na cārittaṁ āpajjitā hoti. |
Abandoning sexual misconduct, one abstains from sexual misconduct. With those protected by their mother... and even with those garlanded, one does not engage in such misconduct. |
Evaṁ kho, bhikkhave, tividhā kāyakammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti. |
Thus, bhikkhus, there are three kinds of accomplishment of bodily action that are wholesome, have pleasant results, and ripen in pleasure. |
Kathañca, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti? |
And how, bhikkhus, are there four kinds of accomplishment of verbal action that are wholesome, have pleasant results, and ripen in pleasure? |
Idha, bhikkhave, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti. Sabhaggato vā parisaggato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti, so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti, iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti. |
Here, bhikkhus, someone, abandoning false speech, abstains from false speech. Gone to a public assembly, or a company, or among relatives, or among a guild, or to a royal court, when summoned as a witness and asked, ‘Come, good sir, say what you know!’—not knowing, one says, ‘I don’t know’; knowing, one says, ‘I know’; not seeing, one says, ‘I don’t see’; seeing, one says, ‘I see.’ Thus, for one’s own sake, or for another’s sake, or for the sake of some paltry material gain, one does not intentionally speak a lie. |
Pisuṇaṁ vācaṁ pahāya, pisuṇāya vācāya paṭivirato hoti—na ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandiṁ, samaggakaraṇiṁ vācaṁ bhāsitā hoti. |
Abandoning divisive speech, one abstains from divisive speech—having heard something here, one does not repeat it there to create division among these people; or having heard something there, one does not repeat it here to create division among those people. Thus one is a unifier of those who are divided, an instigator of unity among those who are united, one delights in unity, rejoices in unity, enjoys unity, one speaks words that cause unity. |
Pharusaṁ vācaṁ pahāya, pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā hoti. |
Abandoning harsh speech, one abstains from harsh speech. Whatever speech is gentle, pleasing to the ear, affectionate, going to the heart, polite, liked by many, agreeable to many, one speaks such speech. |
Samphappalāpaṁ pahāya, samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. |
Abandoning idle chatter, one abstains from idle chatter; one speaks at the right time, speaks what is factual, speaks what is beneficial, speaks in accordance with the Dhamma, speaks in accordance with the Discipline; one speaks words that are worth treasuring, at the right time, with cause, with limit, and connected with benefit. |
Evaṁ kho, bhikkhave, catubbidhā vacīkammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti. |
Thus, bhikkhus, there are four kinds of accomplishment of verbal action that are wholesome, have pleasant results, and ripen in pleasure. |
Kathañca, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti? |
And how, bhikkhus, are there three kinds of accomplishment of mental action that are wholesome, have pleasant results, and ripen in pleasure? |
Idha, bhikkhave, ekacco anabhijjhālu hoti. Yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ anabhijjhātā hoti: ‘aho vata, yaṁ parassa taṁ mamassā’ti. |
Here, bhikkhus, someone is not covetous. One does not covet the property and belongings of others, thinking, ‘Oh, if only what belongs to another were mine!’ |
Abyāpannacitto hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā hontu abyāpajjā anīghā, sukhī attānaṁ pariharantū’ti. |
One has no ill will; one is not corrupt in mind and intention, thinking, ‘May these beings be free from animosity, free from affliction, free from trouble, and may they live happily!’ |
Sammādiṭṭhiko hoti aviparītadassano: |
One holds right view; one has an unperverted outlook, thinking: |
‘atthi dinnaṁ, atthi yiṭṭhaṁ …pe… ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti. |
‘There is giving, there is offering... proclaimed for themselves through direct knowledge.’ |
Evaṁ kho, bhikkhave, tividhā manokammantasampatti kusalasañcetanikā sukhudrayā sukhavipākā hoti. |
Thus, bhikkhus, there are three kinds of accomplishment of mental action that are wholesome, have pleasant results, and ripen in pleasure. |
Tividhakāyakammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. |
Due to the three kinds of accomplishment of bodily action that are wholesome, bhikkhus, beings, at the breakup of the body, after death, are reborn in a good destination, a heaven; due to the four kinds of accomplishment of verbal action that are wholesome, bhikkhus, beings, at the breakup of the body, after death, are reborn in a good destination, a heaven; due to the three kinds of accomplishment of mental action that are wholesome, bhikkhus, beings, at the breakup of the body, after death, are reborn in a good destination, a heaven. |
Seyyathāpi, bhikkhave, apaṇṇako maṇi uddhaṅkhitto yena yeneva patiṭṭhāti suppatiṭṭhitaṁyeva patiṭṭhāti; |
Just as, bhikkhus, a plain die, when thrown upwards, lands perfectly wherever it lands; |
evamevaṁ kho, bhikkhave, tividhakāyakammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; catubbidhavacīkammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti; tividhamanokammantasampattikusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. |
even so, bhikkhus, due to the three kinds of accomplishment of bodily action that are wholesome, beings, at the breakup of the body, after death, are reborn in a good destination, a heaven; due to the four kinds of accomplishment of verbal action that are wholesome, bhikkhus, beings, at the breakup of the body, after death, are reborn in a good destination, a heaven; due to the three kinds of accomplishment of mental action that are wholesome, bhikkhus, beings, at the breakup of the body, after death, are reborn in a good destination, a heaven. |
Nāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā byantībhāvaṁ vadāmi. |
I do not say, bhikkhus, that volitional actions performed and accumulated are exhausted without having been experienced. |
Tañca kho diṭṭheva dhamme upapajje vā apare vā pariyāye. |
That happens either in this very life or in some other state. |
Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmī”ti. |
But I do not say, bhikkhus, that there is an end of suffering without having experienced volitional actions performed and accumulated.” |
Sattamaṁ. |
The seventh. |
AN 10 vagga 22. Sāmaññavagga |
AN 10 Chapter 22. The Section on Asceticism |
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221 - AN10.221 ~ |
221 - AN10.221 ~ |
“Dasahi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. |
“Bhikkhus, a person endowed with ten qualities is cast into hell just as if brought there. |
Katamehi dasahi? |
What ten? |
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti— |
One is a slaughterer of living beings, takes what is not given, engages in sexual misconduct, speaks falsely, speaks divisively, speaks harshly, engages in idle chatter, is covetous, has ill will, and holds wrong view— |
imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. |
Bhikkhus, a person endowed with these ten qualities is cast into hell just as if brought there. |
Dasahi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. |
Bhikkhus, a person endowed with ten qualities is cast into heaven just as if brought there. |
Katamehi dasahi? |
What ten? |
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti— |
One abstains from slaughtering living beings, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, abstains from idle chatter, is not covetous, has no ill will, and holds right view— |
imehi kho, bhikkhave, dasahi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti. |
Bhikkhus, a person endowed with these ten qualities is cast into heaven just as if brought there.” |
222 - AN10.222 ~ |
222 - AN10.222 ~ |
“Vīsatiyā, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. |
“Bhikkhus, a person endowed with twenty qualities is cast into hell just as if brought there. |
Katamehi vīsatiyā? |
What twenty? |
Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti; |
One oneself is a slaughterer of living beings and encourages another to slaughter living beings; |
attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti; |
one oneself takes what is not given and encourages another to take what is not given; |
attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti; |
one oneself engages in sexual misconduct and encourages another to engage in sexual misconduct; |
attanā ca musāvādī hoti, parañca musāvāde samādapeti; |
one oneself speaks falsely and encourages another to speak falsely; |
attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti; |
one oneself speaks divisively and encourages another to speak divisively; |
attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti; |
one oneself speaks harshly and encourages another to speak harshly; |
attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti; |
one oneself engages in idle chatter and encourages another to engage in idle chatter; |
attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti; |
one oneself is covetous and encourages another to be covetous; |
attanā ca byāpannacitto hoti, parañca byāpāde samādapeti; |
one oneself has ill will and encourages another to have ill will; |
attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti— |
one oneself holds wrong view and encourages another to hold wrong view— |
imehi kho, bhikkhave, vīsatiyā dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. |
Bhikkhus, a person endowed with these twenty qualities is cast into hell just as if brought there. |
Vīsatiyā, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. |
Bhikkhus, a person endowed with twenty qualities is cast into heaven just as if brought there. |
Katamehi vīsatiyā? |
What twenty? |
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti; |
One oneself abstains from slaughtering living beings and encourages another to abstain from slaughtering living beings; |
attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti; |
one oneself abstains from taking what is not given and encourages another to abstain from taking what is not given; |
attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti; |
one oneself abstains from sexual misconduct and encourages another to abstain from sexual misconduct; |
attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti; |
one oneself abstains from false speech and encourages another to abstain from false speech; |
attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti; |
one oneself abstains from divisive speech and encourages another to abstain from divisive speech; |
attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti; |
one oneself abstains from harsh speech and encourages another to abstain from harsh speech; |
attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti; |
one oneself abstains from idle chatter and encourages another to abstain from idle chatter; |
attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti; |
one oneself is not covetous and encourages another to be not covetous; |
attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti; |
one oneself has no ill will and encourages another to have no ill will; |
attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti— |
one oneself holds right view and encourages another to hold right view— |
imehi kho, bhikkhave, vīsatiyā dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti. |
Bhikkhus, a person endowed with these twenty qualities is cast into heaven just as if brought there.” |
223 - AN10.223 ~ |
223 - AN10.223 ~ |
“Tiṁsāya, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. |
“Bhikkhus, a person endowed with thirty qualities is cast into hell just as if brought there. |
Katamehi tiṁsāya? |
What thirty? |
Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti; |
One oneself is a slaughterer of living beings, encourages another to slaughter living beings, and approves of slaughtering living beings; |
attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti; |
one oneself takes what is not given, encourages another to take what is not given, and approves of taking what is not given; |
attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti; |
one oneself engages in sexual misconduct, encourages another to engage in sexual misconduct, and approves of sexual misconduct; |
attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti; |
one oneself speaks falsely, encourages another to speak falsely, and approves of false speech; |
attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti; |
one oneself speaks divisively, encourages another to speak divisively, and approves of divisive speech; |
attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti; |
one oneself speaks harshly, encourages another to speak harshly, and approves of harsh speech; |
attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti; |
one oneself engages in idle chatter, encourages another to engage in idle chatter, and approves of idle chatter; |
attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti; |
one oneself is covetous, encourages another to be covetous, and approves of covetousness; |
attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti; |
one oneself has ill will, encourages another to have ill will, and approves of ill will; |
attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti— |
one oneself holds wrong view, encourages another to hold wrong view, and approves of wrong view— |
imehi kho, bhikkhave, tiṁsāya dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. |
Bhikkhus, a person endowed with these thirty qualities is cast into hell just as if brought there. |
Tiṁsāya, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. |
Bhikkhus, a person endowed with thirty qualities is cast into heaven just as if brought there. |
Katamehi tiṁsāya? |
What thirty? |
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti; |
One oneself abstains from slaughtering living beings, encourages another to abstain from slaughtering living beings, and approves of abstaining from slaughtering living beings; |
attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti; |
one oneself abstains from taking what is not given, encourages another to abstain from taking what is not given, and approves of abstaining from taking what is not given; |
attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti; |
one oneself abstains from sexual misconduct, encourages another to abstain from sexual misconduct, and approves of abstaining from sexual misconduct; |
attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti; |
one oneself abstains from false speech, encourages another to abstain from false speech, and approves of abstaining from false speech; |
attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti; |
one oneself abstains from divisive speech, encourages another to abstain from divisive speech, and approves of abstaining from divisive speech; |
attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti; |
one oneself abstains from harsh speech, encourages another to abstain from harsh speech, and approves of abstaining from harsh speech; |
attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti; |
one oneself abstains from idle chatter, encourages another to abstain from idle chatter, and approves of abstaining from idle chatter; |
attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti; |
one oneself is not covetous, encourages another to be not covetous, and approves of not being covetous; |
attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti; |
one oneself has no ill will, encourages another to have no ill will, and approves of having no ill will; |
attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti— |
one oneself holds right view, encourages another to hold right view, and approves of holding right view— |
imehi kho, bhikkhave, tiṁsāya dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti. |
Bhikkhus, a person endowed with these thirty qualities is cast into heaven just as if brought there.” |
224 - AN10.224 ~ |
224 - AN10.224 ~ |
“Cattārīsāya, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. |
“Bhikkhus, a person endowed with forty qualities is cast into hell just as if brought there. |
Katamehi cattārīsāya? |
What forty? |
Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti, pāṇātipātassa ca vaṇṇaṁ bhāsati; |
One oneself is a slaughterer of living beings, encourages another to slaughter living beings, approves of slaughtering living beings, and speaks in praise of slaughtering living beings; |
attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti, adinnādānassa ca vaṇṇaṁ bhāsati; |
one oneself takes what is not given, encourages another to take what is not given, approves of taking what is not given, and speaks in praise of taking what is not given; |
attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti, kāmesumicchācārassa ca vaṇṇaṁ bhāsati; |
one oneself engages in sexual misconduct, encourages another to engage in sexual misconduct, approves of sexual misconduct, and speaks in praise of sexual misconduct; |
attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti, musāvādassa ca vaṇṇaṁ bhāsati; |
one oneself speaks falsely, encourages another to speak falsely, approves of false speech, and speaks in praise of false speech; |
attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti, pisuṇāya vācāya ca vaṇṇaṁ bhāsati; |
one oneself speaks divisively, encourages another to speak divisively, approves of divisive speech, and speaks in praise of divisive speech; |
attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti, pharusāya vācāya ca vaṇṇaṁ bhāsati; |
one oneself speaks harshly, encourages another to speak harshly, approves of harsh speech, and speaks in praise of harsh speech; |
attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti, samphappalāpassa ca vaṇṇaṁ bhāsati; |
one oneself engages in idle chatter, encourages another to engage in idle chatter, approves of idle chatter, and speaks in praise of idle chatter; |
attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti, abhijjhāya ca vaṇṇaṁ bhāsati; |
one oneself is covetous, encourages another to be covetous, approves of covetousness, and speaks in praise of covetousness; |
attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti, byāpādassa ca vaṇṇaṁ bhāsati; |
one oneself has ill will, encourages another to have ill will, approves of ill will, and speaks in praise of ill will; |
attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti, micchādiṭṭhiyā ca vaṇṇaṁ bhāsati— |
one oneself holds wrong view, encourages another to hold wrong view, approves of wrong view, and speaks in praise of wrong view— |
imehi kho, bhikkhave, cattārīsāya dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. |
Bhikkhus, a person endowed with these forty qualities is cast into hell just as if brought there. |
Cattārīsāya, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. |
Bhikkhus, a person endowed with forty qualities is cast into heaven just as if brought there. |
Katamehi cattārīsāya? |
What forty? |
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti, pāṇātipātā veramaṇiyā ca vaṇṇaṁ bhāsati; |
One oneself abstains from slaughtering living beings, encourages another to abstain from slaughtering living beings, approves of abstaining from slaughtering living beings, and speaks in praise of abstaining from slaughtering living beings; |
attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti, adinnādānā veramaṇiyā ca vaṇṇaṁ bhāsati; |
one oneself abstains from taking what is not given, encourages another to abstain from taking what is not given, approves of abstaining from taking what is not given, and speaks in praise of abstaining from taking what is not given; |
attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṁ bhāsati; |
one oneself abstains from sexual misconduct, encourages another to abstain from sexual misconduct, approves of abstaining from sexual misconduct, and speaks in praise of abstaining from sexual misconduct; |
attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti, musāvādā veramaṇiyā ca vaṇṇaṁ bhāsati; |
one oneself abstains from false speech, encourages another to abstain from false speech, approves of abstaining from false speech, and speaks in praise of abstaining from false speech; |
attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti, pisuṇāya vācāya veramaṇiyā ca vaṇṇaṁ bhāsati; |
one oneself abstains from divisive speech, encourages another to abstain from divisive speech, approves of abstaining from divisive speech, and speaks in praise of abstaining from divisive speech; |
attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā ca samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti, pharusāya vācāya veramaṇiyā ca vaṇṇaṁ bhāsati; |
one oneself abstains from harsh speech, encourages another to abstain from harsh speech, approves of abstaining from harsh speech, and speaks in praise of abstaining from harsh speech; |
attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti, samphappalāpā veramaṇiyā ca vaṇṇaṁ bhāsati; |
one oneself abstains from idle chatter, encourages another to abstain from idle chatter, approves of abstaining from idle chatter, and speaks in praise of abstaining from idle chatter; |
attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti, anabhijjhāya ca vaṇṇaṁ bhāsati; |
one oneself is not covetous, encourages another to be not covetous, approves of not being covetous, and speaks in praise of not being covetous; |
attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti, abyāpādassa ca vaṇṇaṁ bhāsati; |
one oneself has no ill will, encourages another to have no ill will, approves of having no ill will, and speaks in praise of having no ill will; |
attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti, sammādiṭṭhiyā ca vaṇṇaṁ bhāsati— |
one oneself holds right view, encourages another to hold right view, approves of holding right view, and speaks in praise of holding right view— |
imehi kho, bhikkhave, cattārīsāya dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti. |
Bhikkhus, a person endowed with these forty qualities is cast into heaven just as if brought there.” |
225-228 - AN10.225-228 ~ |
225-228 - AN10.225-228 ~ |
“Dasahi, bhikkhave, dhammehi samannāgato khataṁ upahataṁ attānaṁ pariharati …pe… |
“Bhikkhus, a person endowed with ten qualities harms and injures oneself... |
akkhataṁ anupahataṁ attānaṁ pariharati …pe… |
does not harm and injure oneself... |
vīsatiyā, bhikkhave …pe… |
Bhikkhus, with twenty qualities... |
tiṁsāya, bhikkhave …pe… |
Bhikkhus, with thirty qualities... |
cattārīsāya, bhikkhave, dhammehi samannāgato khataṁ upahataṁ attānaṁ pariharati …pe…. |
Bhikkhus, with forty qualities, harms and injures oneself... |
(…) |
(...) |
229-232 - AN10.229-232 ~ |
229-232 - AN10.229-232 ~ |
“Dasahi, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati …pe… |
“Bhikkhus, a person endowed with ten qualities here, at the breakup of the body, after death, is reborn in a state of deprivation, a bad destination, a state of woe, in hell... |
idhekacco kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. |
here, some are reborn in a good destination, a heaven. |
Vīsatiyā, bhikkhave …pe… |
Bhikkhus, with twenty qualities... |
tiṁsāya, bhikkhave …pe… |
Bhikkhus, with thirty qualities... |
cattārīsāya, bhikkhave, dhammehi samannāgato idhekacco kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati …pe… |
Bhikkhus, with forty qualities, here, some are reborn in a state of deprivation, a bad destination, a state of woe, in hell... |
idhekacco kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati”. |
here, some are reborn in a good destination, a heaven.” |
233-236 - AN10.233-236 ~ |
233-236 - AN10.233-236 ~ |
“Dasahi, bhikkhave, dhammehi samannāgato bālo veditabbo …pe… |
“Bhikkhus, a person endowed with ten qualities is to be known as a fool... |
paṇḍito veditabbo …pe… |
is to be known as wise... |
vīsatiyā, bhikkhave …pe… |
Bhikkhus, with twenty qualities... |
tiṁsāya, bhikkhave …pe… |
Bhikkhus, with thirty qualities... |
cattārīsāya, bhikkhave, dhammehi samannāgato bālo veditabbo …pe… |
Bhikkhus, with forty qualities, is to be known as a fool... |
paṇḍito veditabbo …pe… |
is to be known as wise... |
imehi kho, bhikkhave, cattārīsāya dhammehi samannāgato paṇḍito veditabbo”ti. |
Bhikkhus, a person endowed with these forty qualities is to be known as wise.” |
Sāmaññavaggo dutiyo. |
The second section, the Section on Asceticism, is concluded. |
237 - AN10.237 ~ |
237 - AN10.237 ~ |
“Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā. |
“Bhikkhus, for the full understanding of lust, these ten qualities should be developed. |
Katame dasa? |
What ten? |
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— |
Perception of foulness, perception of death, perception of the loathsomeness of food, perception of disenchantment with the entire world, perception of impermanence, perception of suffering in impermanence, perception of non-self in suffering, perception of abandoning, perception of dispassion, perception of cessation— |
rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti. |
Bhikkhus, for the full understanding of lust, these ten qualities should be developed.” |
238 - AN10.238 ~ |
238 - AN10.238 ~ |
“Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā. |
“Bhikkhus, for the full understanding of lust, these ten qualities should be developed. |
Katame dasa? |
What ten? |
Aniccasaññā, anattasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aṭṭhikasaññā, puḷavakasaññā, vinīlakasaññā, vipubbakasaññā, vicchiddakasaññā, uddhumātakasaññā— |
Perception of impermanence, perception of non-self, perception of the loathsomeness of food, perception of disenchantment with the entire world, perception of a skeleton, perception of worms, perception of being discolored, perception of being festering, perception of being cut up, perception of being bloated— |
rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti. |
Bhikkhus, for the full understanding of lust, these ten qualities should be developed.” |
239 - AN10.239 ~ |
239 - AN10.239 ~ |
“Rāgassa, bhikkhave, abhiññāya dasa dhammā bhāvetabbā. |
“Bhikkhus, for the full understanding of lust, these ten qualities should be developed. |
Katame dasa? |
What ten? |
Sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi, sammāñāṇaṁ, sammāvimutti— |
Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, right liberation— |
rāgassa, bhikkhave, abhiññāya ime dasa dhammā bhāvetabbā”ti. |
Bhikkhus, for the full understanding of lust, these ten qualities should be developed.” |
240-266 - AN10.240-266 ~ |
240-266 - AN10.240-266 ~ |
“Rāgassa, bhikkhave, pariññāya …pe… |
“Bhikkhus, for the full comprehension of lust... |
parikkhayāya … |
for the utter destruction... |
pahānāya … |
for the abandoning... |
khayāya … |
for the destruction... |
vayāya … |
for the passing away... |
virāgāya … |
for dispassion... |
nirodhāya … |
for cessation... |
(…) cāgāya … |
(...) for relinquishment... |
paṭinissaggāya …pe… |
for letting go... |
ime dasa dhammā bhāvetabbā”. |
these ten qualities should be developed.” |
267-746 - AN10.267-746 ~ |
267-746 - AN10.267-746 ~ |
“Dosassa …pe… |
“For the full comprehension of hatred... |
mohassa … |
of delusion... |
kodhassa … |
of anger... |
upanāhassa … |
of resentment... |
makkhassa … |
of hypocrisy... |
paḷāsassa … |
of malice... |
issāya … |
of envy... |
macchariyassa … |
of avarice... |
māyāya … |
of deceit... |
sāṭheyyassa … |
of craftiness... |
thambhassa … |
of stiffness... |
sārambhassa … |
of arrogance... |
mānassa … |
of conceit... |
atimānassa … |
of excessive pride... |
madassa … |
of intoxication... |
pamādassa pariññāya …pe… |
of heedlessness... |
parikkhayāya … |
for the utter destruction... |
pahānāya … |
for the abandoning... |
khayāya … |
for the destruction... |
vayāya … |
for the passing away... |
virāgāya … |
for dispassion... |
nirodhāya … |
for cessation... |
(…) cāgāya … |
(...) for relinquishment... |
paṭinissaggāya …pe… |
for letting go... |
ime dasa dhammā bhāvetabbā”ti. |
these ten qualities should be developed.” |
Rāgapeyyālaṁ niṭṭhitaṁ. |
The repeated section on lust is concluded. |
Pañcamo paṇṇāsako samatto. |
The fifth fifty is concluded. |
Dasakanipātapāḷi niṭṭhitā. |
The Pali text of the Book of Tens is concluded. |
9 - AN11.9 Saddhasutta |
9 - AN11.9 Saddhasutta |
Ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe. |
On one occasion the Blessed One was dwelling at Natika in the Brick House. |
Atha kho āyasmā saddho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ saddhaṁ bhagavā etadavoca: |
Then the Venerable Saddha approached the Blessed One, paid homage to him, and sat down to one side. When he was seated, the Blessed One said to the Venerable Saddha: |
“Ājānīyajhāyitaṁ kho, saddha, jhāya; |
“Meditate, Saddha, with the meditation of a noble steed; |
mā khaḷuṅkajhāyitaṁ. |
do not meditate with the meditation of a nag. |
Kathañca, khaḷuṅkajhāyitaṁ hoti? |
And how, Saddha, is the meditation of a nag? |
Assakhaḷuṅko hi, saddha, doṇiyā baddho ‘yavasaṁ yavasan’ti jhāyati. |
Here, Saddha, a nag tied in the manger meditates: ‘Grass, grass!’ |
Taṁ kissa hetu? |
For what reason? |
Na hi, saddha, assakhaḷuṅkassa doṇiyā baddhassa evaṁ hoti: |
For the nag tied in the manger, Saddha, it does not occur to him: |
‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. |
‘What task will the horse tamer impose upon me today? How shall I respond to him?’ |
So doṇiyā baddho ‘yavasaṁ yavasan’ti jhāyati. |
So, tied in the manger, it meditates: ‘Grass, grass!’ |
Evamevaṁ kho, saddha, idhekacco purisakhaḷuṅko araññagatopi rukkhamūlagatopi suññāgāragatopi kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti. |
In the same way, Saddha, some man here, a nag among men, though he has gone to the forest, or to the root of a tree, or to an empty hut, he dwells with his mind overcome by sensual desire, obsessed by sensual desire, and he does not understand as it actually is the escape from sensual desire that has arisen. |
So kāmarāgaṁyeva antaraṁ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati, |
He then meditates, deeply meditates, fixes his mind on, and is absorbed in sensual desire itself. |
byāpādapariyuṭṭhitena cetasā viharati … |
He dwells with his mind overcome by ill will… |
thinamiddhapariyuṭṭhitena cetasā viharati … |
with his mind overcome by sloth and torpor… |
uddhaccakukkuccapariyuṭṭhitena cetasā viharati … |
with his mind overcome by restlessness and remorse… |
vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti. |
with his mind overcome by doubt, obsessed by doubt, and he does not understand as it actually is the escape from doubt that has arisen. |
So vicikicchaṁyeva antaraṁ katvā jhāyati pajjhāyati nijjhāyati avajjhāyati. |
He then meditates, deeply meditates, fixes his mind on, and is absorbed in doubt itself. |
So pathavimpi nissāya jhāyati, āpampi nissāya jhāyati, tejampi nissāya jhāyati, vāyampi nissāya jhāyati, ākāsānañcāyatanampi nissāya jhāyati, viññāṇañcāyatanampi nissāya jhāyati, ākiñcaññāyatanampi nissāya jhāyati, nevasaññānāsaññāyatanampi nissāya jhāyati, idhalokampi nissāya jhāyati, paralokampi nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya jhāyati. |
He meditates by relying on earth, he meditates by relying on water, he meditates by relying on fire, he meditates by relying on wind, he meditates by relying on the base of infinite space, he meditates by relying on the base of infinite consciousness, he meditates by relying on the base of nothingness, he meditates by relying on the base of neither perception nor non-perception, he meditates by relying on this world, he meditates by relying on the other world, and even regarding what is seen, heard, sensed, cognized, attained, sought, and investigated by the mind, he meditates by relying on that. |
Evaṁ kho, saddha, purisakhaḷuṅkajhāyitaṁ hoti. |
This, Saddha, is how the meditation of a nag among men occurs. |
Kathañca, saddha, ājānīyajhāyitaṁ hoti? |
And how, Saddha, is the meditation of a noble steed? |
Bhadro hi, saddha, assājānīyo doṇiyā baddho na ‘yavasaṁ yavasan’ti jhāyati. |
Here, Saddha, a noble steed tied in the manger does not meditate: ‘Grass, grass!’ |
Taṁ kissa hetu? |
For what reason? |
Bhadrassa hi, saddha, assājānīyassa doṇiyā baddhassa evaṁ hoti: |
For a noble steed tied in the manger, Saddha, it occurs to him: |
‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. |
‘What task will the horse tamer impose upon me today? How shall I respond to him?’ |
So doṇiyā baddho na ‘yavasaṁ yavasan’ti jhāyati. |
So, tied in the manger, it does not meditate: ‘Grass, grass!’ |
Bhadro hi, saddha, assājānīyo yathā iṇaṁ yathā bandhaṁ yathā jāniṁ yathā kaliṁ evaṁ patodassa ajjhoharaṇaṁ samanupassati. |
Indeed, Saddha, a noble steed sees the goad as a debt, as a bond, as a loss, as a misfortune. |
Evamevaṁ kho, saddha, bhadro purisājānīyo araññagatopi rukkhamūlagatopi suññāgāragatopi na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti, |
In the same way, Saddha, a noble man, a noble steed among men, though he has gone to the forest, or to the root of a tree, or to an empty hut, he does not dwell with his mind overcome by sensual desire, nor obsessed by sensual desire, and he understands as it actually is the escape from sensual desire that has arisen. |
na byāpādapariyuṭṭhitena cetasā viharati … |
He does not dwell with his mind overcome by ill will… |
na thinamiddhapariyuṭṭhitena cetasā viharati … |
He does not dwell with his mind overcome by sloth and torpor… |
na uddhaccakukkuccapariyuṭṭhitena cetasā viharati … |
He does not dwell with his mind overcome by restlessness and remorse… |
na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ pajānāti. |
He does not dwell with his mind overcome by doubt, nor obsessed by doubt, and he understands as it actually is the escape from doubt that has arisen. |
So neva pathaviṁ nissāya jhāyati, na āpaṁ nissāya jhāyati, na tejaṁ nissāya jhāyati, na vāyaṁ nissāya jhāyati, na ākāsānañcāyatanaṁ nissāya jhāyati, na viññāṇañcāyatanaṁ nissāya jhāyati, na ākiñcaññāyatanaṁ nissāya jhāyati, na nevasaññānāsaññāyatanaṁ nissāya jhāyati, na idhalokaṁ nissāya jhāyati, na paralokaṁ nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya na jhāyati; |
He does not meditate by relying on earth, nor by relying on water, nor by relying on fire, nor by relying on wind, nor by relying on the base of infinite space, nor by relying on the base of infinite consciousness, nor by relying on the base of nothingness, nor by relying on the base of neither perception nor non-perception, nor by relying on this world, nor by relying on the other world, and even regarding what is seen, heard, sensed, cognized, attained, sought, and investigated by the mind, he does not meditate by relying on that; |
jhāyati ca pana. |
yet he still meditates. |
Evaṁ jhāyiñca pana, saddha, bhadraṁ purisājānīyaṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti: |
And such a meditator, Saddha, a noble man, a noble steed among men, is bowed down to from afar by the devas, including Indra, Brahma, and Prajapati, with the words: |
‘Namo te purisājañña, |
‘Homage to you, O noble man! |
namo te purisuttama; |
Homage to you, O best of men! |
Yassa te nābhijānāma, |
Whose meditation we do not know, |
yampi nissāya jhāyasī’”ti. |
by relying on what you meditate.’” |
Evaṁ vutte, āyasmā saddho bhagavantaṁ etadavoca: |
When this was said, the Venerable Saddha said to the Blessed One: |
“kathaṁ jhāyī pana, bhante, bhadro purisājānīyo neva pathaviṁ nissāya jhāyati, na āpaṁ nissāya jhāyati, na tejaṁ nissāya jhāyati, na vāyaṁ nissāya jhāyati, na ākāsānañcāyatanaṁ nissāya jhāyati, na viññāṇañcāyatanaṁ nissāya jhāyati, na ākiñcaññāyatanaṁ nissāya jhāyati, na nevasaññānāsaññāyatanaṁ nissāya jhāyati, na idhalokaṁ nissāya jhāyati, na paralokaṁ nissāya jhāyati, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya na jhāyati; |
“But how, Bhante, does a noble man, a noble steed among men, meditate such that he does not meditate by relying on earth, nor by relying on water, nor by relying on fire, nor by relying on wind, nor by relying on the base of infinite space, nor by relying on the base of infinite consciousness, nor by relying on the base of nothingness, nor by relying on the base of neither perception nor non-perception, nor by relying on this world, nor by relying on the other world, and even regarding what is seen, heard, sensed, cognized, attained, sought, and investigated by the mind, he does not meditate by relying on that; |
jhāyati ca pana? |
yet he still meditates? |
Kathaṁ jhāyiñca pana, bhante, bhadraṁ purisājānīyaṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti: |
And how, Bhante, is such a meditator, a noble man, a noble steed among men, bowed down to from afar by the devas, including Indra, Brahma, and Prajapati, with the words: |
‘Namo te purisājañña, |
‘Homage to you, O noble man! |
namo te purisuttama; |
Homage to you, O best of men! |
Yassa te nābhijānāma, |
Whose meditation we do not know, |
yampi nissāya jhāyasī’”ti. |
by relying on what you meditate’?” |
“Idha, saddha, bhadrassa purisājānīyassa pathaviyaṁ pathavisaññā vibhūtā hoti, āpasmiṁ āposaññā vibhūtā hoti, tejasmiṁ tejosaññā vibhūtā hoti, vāyasmiṁ vāyosaññā vibhūtā hoti, ākāsānañcāyatane ākāsānañcāyatanasaññā vibhūtā hoti, viññāṇañcāyatane viññāṇañcāyatanasaññā vibhūtā hoti, ākiñcaññāyatane ākiñcaññāyatanasaññā vibhūtā hoti, nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññā vibhūtā hoti, idhaloke idhalokasaññā vibhūtā hoti, paraloke paralokasaññā vibhūtā hoti, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi saññā vibhūtā hoti. |
“Here, Saddha, for a noble man, a noble steed among men, the perception of earth as earth is eliminated, the perception of water as water is eliminated, the perception of fire as fire is eliminated, the perception of wind as wind is eliminated, the perception of the base of infinite space as the base of infinite space is eliminated, the perception of the base of infinite consciousness as the base of infinite consciousness is eliminated, the perception of the base of nothingness as the base of nothingness is eliminated, the perception of the base of neither perception nor non-perception as the base of neither perception nor non-perception is eliminated, the perception of this world as this world is eliminated, the perception of the other world as the other world is eliminated, and even regarding what is seen, heard, sensed, cognized, attained, sought, and investigated by the mind, that perception is eliminated. |
Evaṁ jhāyī kho, saddha, bhadro purisājānīyo neva pathaviṁ nissāya jhāyati …pe… |
It is by meditating thus, Saddha, that a noble man, a noble steed among men, does not meditate by relying on earth… and so on… |
yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tampi nissāya na jhāyati; |
and even regarding what is seen, heard, sensed, cognized, attained, sought, and investigated by the mind, he does not meditate by relying on that; |
jhāyati ca pana. |
yet he still meditates. |
Evaṁ jhāyiñca pana, saddha, bhadraṁ purisājānīyaṁ saindā devā sabrahmakā sapajāpatikā ārakāva namassanti: |
And such a meditator, Saddha, a noble man, a noble steed among men, is bowed down to from afar by the devas, including Indra, Brahma, and Prajapati, with the words: |
‘Namo te purisājañña, |
‘Homage to you, O noble man! |
namo te purisuttama; |
Homage to you, O best of men! |
Yassa te nābhijānāma, |
Whose meditation we do not know, |
yampi nissāya jhāyasī’”ti. |
by relying on what you meditate.’” |
Navamaṁ. |
The ninth. |
11 - AN11.11 Paṭhamamahānāmasutta |
11 - AN11.11 Paṭhamamahānāmasutta |
Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. |
On one occasion the Blessed One was dwelling among the Sakyans, at Kapilavatthu, in the Banyan Tree Park. |
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti: |
Now at that time a number of bhikkhus were making robes for the Blessed One, thinking: |
“niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī”ti. |
“When the Blessed One’s robes are finished, after three months, he will set out on tour.” |
Assosi kho mahānāmo sakko: |
Then Mahānāma the Sakyan heard: |
“sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti: |
“Indeed, a number of bhikkhus are making robes for the Blessed One, thinking: |
‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’”ti. |
‘When the Blessed One’s robes are finished, after three months, he will set out on tour.’” |
Atha kho mahānāmo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahānāmo sakko bhagavantaṁ etadavoca: |
Then Mahānāma the Sakyan approached the Blessed One, paid homage to him, and sat down to one side. When he was seated, Mahānāma the Sakyan said to the Blessed One: |
“sutaṁ metaṁ, bhante: |
“I have heard, Bhante: |
‘sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti— |
‘Indeed, a number of bhikkhus are making robes for the Blessed One— |
niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’ti. |
When the Blessed One’s robes are finished, after three months, he will set out on tour.’ |
Tesaṁ no, bhante, nānāvihārehi viharataṁ kenassa vihārena vihātabban”ti? |
For those of us, Bhante, who dwell in various ways, by what dwelling should we dwell?” |
“Sādhu sādhu, mahānāma. |
“Good, good, Mahānāma! |
Etaṁ kho, mahānāma, tumhākaṁ patirūpaṁ kulaputtānaṁ, yaṁ tumhe tathāgataṁ upasaṅkamitvā puccheyyātha: |
This indeed, Mahānāma, is proper for you gentlemen of good family, that you should approach the Tathagata and ask: |
‘tesaṁ no, bhante, nānāvihārehi viharataṁ kenassa vihārena vihātabban’ti? |
‘For those of us, Bhante, who dwell in various ways, by what dwelling should we dwell?’ |
Saddho kho, mahānāma, ārādhako hoti, no assaddho; |
A faithful person, Mahānāma, is an approver, not one without faith; |
āraddhavīriyo ārādhako hoti, no kusīto; |
one who has aroused energy is an approver, not lazy; |
upaṭṭhitassati ārādhako hoti, no muṭṭhassati; |
one who has established mindfulness is an approver, not one with forgotten mindfulness; |
samāhito ārādhako hoti, no asamāhito; |
one who is concentrated is an approver, not unconcentrated; |
paññavā ārādhako hoti, no duppañño. |
one who is wise is an approver, not unwise. |
Imesu kho tvaṁ, mahānāma, pañcasu dhammesu patiṭṭhāya cha dhamme uttari bhāveyyāsi. |
You should establish yourself, Mahānāma, in these five qualities and further develop six other qualities. |
Idha tvaṁ, mahānāma, tathāgataṁ anussareyyāsi: |
Here, Mahānāma, you should recollect the Tathagata: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in knowledge and conduct, gone to the good, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.’ |
Yasmiṁ, mahānāma, samaye ariyasāvako tathāgataṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At whatever time, Mahānāma, a noble-one's-disciple recollects the Tathagata, at that time his mind is not overcome by lust, not overcome by hatred, not overcome by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti tathāgataṁ ārabbha. |
at that time his mind is straight, based on the Tathagata. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
And with a straight mind, Mahānāma, a noble-one's-disciple gains inspiration in the goal, gains inspiration in the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
When joyful, rapture arises; for one whose mind is rapturous, the body becomes tranquil; one whose body is tranquil experiences happiness; for one who is happy, the mind becomes concentrated. |
Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno buddhānussatiṁ bhāveti. |
This, Mahānāma, is called a noble-one's-disciple who dwells equally with a diverse populace, who dwells non-afflicted with an afflicted populace, who has entered the stream of Dhamma, and who develops recollection of the Buddha. |
Puna caparaṁ tvaṁ, mahānāma, dhammaṁ anussareyyāsi: |
Further, Mahānāma, you should recollect the Dhamma: |
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. |
‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’ |
Yasmiṁ, mahānāma, samaye ariyasāvako dhammaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At whatever time, Mahānāma, a noble-one's-disciple recollects the Dhamma, at that time his mind is not overcome by lust, not overcome by hatred, not overcome by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti dhammaṁ ārabbha. |
at that time his mind is straight, based on the Dhamma. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
And with a straight mind, Mahānāma, a noble-one's-disciple gains inspiration in the goal, gains inspiration in the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
When joyful, rapture arises; for one whose mind is rapturous, the body becomes tranquil; one whose body is tranquil experiences happiness; for one who is happy, the mind becomes concentrated. |
Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno dhammānussatiṁ bhāveti. |
This, Mahānāma, is called a noble-one's-disciple who dwells equally with a diverse populace, who dwells non-afflicted with an afflicted populace, who has entered the stream of Dhamma, and who develops recollection of the Dhamma. |
Puna caparaṁ tvaṁ, mahānāma, saṅghaṁ anussareyyāsi: |
Further, Mahānāma, you should recollect the Sangha: |
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. |
‘The Sangha of the Blessed One’s disciples is practicing the good way, practicing the straight way, practicing the judicious way, practicing the proper way; that is, the four pairs of persons, the eight individuals—this Sangha of the Blessed One’s disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, an unsurpassed field of merit for the world.’ |
Yasmiṁ, mahānāma, samaye ariyasāvako saṅghaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At whatever time, Mahānāma, a noble-one's-disciple recollects the Sangha, at that time his mind is not overcome by lust, not overcome by hatred, not overcome by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti saṅghaṁ ārabbha. |
at that time his mind is straight, based on the Sangha. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
And with a straight mind, Mahānāma, a noble-one's-disciple gains inspiration in the goal, gains inspiration in the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
When joyful, rapture arises; for one whose mind is rapturous, the body becomes tranquil; one whose body is tranquil experiences happiness; for one who is happy, the mind becomes concentrated. |
Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno saṅghānussatiṁ bhāveti. |
This, Mahānāma, is called a noble-one's-disciple who dwells equally with a diverse populace, who dwells non-afflicted with an afflicted populace, who has entered the stream of Dhamma, and who develops recollection of the Sangha. |
Puna caparaṁ tvaṁ, mahānāma, attano sīlāni anussareyyāsi akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni. |
Further, Mahānāma, you should recollect your own virtues: unbroken, untorn, unblemished, unspotted, liberating, praised by the wise, untainted, conducive to concentration. |
Yasmiṁ, mahānāma, samaye ariyasāvako sīlaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At whatever time, Mahānāma, a noble-one's-disciple recollects virtue, at that time his mind is not overcome by lust, not overcome by hatred, not overcome by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti sīlaṁ ārabbha. |
at that time his mind is straight, based on virtue. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
And with a straight mind, Mahānāma, a noble-one's-disciple gains inspiration in the goal, gains inspiration in the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
When joyful, rapture arises; for one whose mind is rapturous, the body becomes tranquil; one whose body is tranquil experiences happiness; for one who is happy, the mind becomes concentrated. |
Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno sīlānussatiṁ bhāveti. |
This, Mahānāma, is called a noble-one's-disciple who dwells equally with a diverse populace, who dwells non-afflicted with an afflicted populace, who has entered the stream of Dhamma, and who develops recollection of virtue. |
Puna caparaṁ tvaṁ, mahānāma, attano cāgaṁ anussareyyāsi: |
Further, Mahānāma, you should recollect your own generosity: |
‘lābhā vata me, suladdhaṁ vata me, |
‘It is a gain for me, it is well-gained by me, |
yohaṁ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṁ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato’ti. |
that I, dwelling in a home pervaded by the stain of stinginess, dwell with a mind rid of the stain of stinginess, open-handed, pure in hand, delighting in relinquishment, amenable to requests, delighting in giving and sharing.’ |
Yasmiṁ, mahānāma, samaye ariyasāvako cāgaṁ anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At whatever time, Mahānāma, a noble-one's-disciple recollects generosity, at that time his mind is not overcome by lust, not overcome by hatred, not overcome by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti cāgaṁ ārabbha. |
at that time his mind is straight, based on generosity. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
And with a straight mind, Mahānāma, a noble-one's-disciple gains inspiration in the goal, gains inspiration in the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
When joyful, rapture arises; for one whose mind is rapturous, the body becomes tranquil; one whose body is tranquil experiences happiness; for one who is happy, the mind becomes concentrated. |
Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno cāgānussatiṁ bhāveti. |
This, Mahānāma, is called a noble-one's-disciple who dwells equally with a diverse populace, who dwells non-afflicted with an afflicted populace, who has entered the stream of Dhamma, and who develops recollection of generosity. |
Puna caparaṁ tvaṁ, mahānāma, devatā anussareyyāsi: |
Further, Mahānāma, you should recollect devas: |
‘santi devā cātumahārājikā, santi devā tāvatiṁsā, santi devā yāmā, santi devā tusitā, santi devā nimmānaratino, santi devā paranimmitavasavattino, santi devā brahmakāyikā, santi devā tatuttari. |
‘There are devas of the Four Great Kings’ realm, there are devas of the Thirty-three, there are devas of the Yama realm, there are devas of the Tusita realm, there are devas who delight in creation, there are devas who control the creations of others, there are devas of the Brahma assembly, there are devas superior to them. |
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā saddhā saṁvijjati. |
With such faith as those devas were endowed, having passed away from here, they reappeared there; and such faith is present in me. |
Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṁ sīlaṁ saṁvijjati. |
With such virtue as those devas were endowed, having passed away from here, they reappeared there; and such virtue is present in me. |
Yathārūpena sutena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpaṁ sutaṁ saṁvijjati. |
With such learning as those devas were endowed, having passed away from here, they reappeared there; and such learning is present in me. |
Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpo cāgo saṁvijjati. |
With such generosity as those devas were endowed, having passed away from here, they reappeared there; and such generosity is present in me. |
Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthūpapannā, mayhampi tathārūpā paññā saṁvijjatī’ti. |
With such wisdom as those devas were endowed, having passed away from here, they reappeared there; and such wisdom is present in me.’ |
Yasmiṁ, mahānāma, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati, nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; |
At whatever time, Mahānāma, a noble-one's-disciple recollects his own faith, virtue, learning, generosity, and wisdom, and that of those devas, at that time his mind is not overcome by lust, not overcome by hatred, not overcome by delusion; |
ujugatamevassa tasmiṁ samaye cittaṁ hoti devatā ārabbha. |
at that time his mind is straight, based on the devas. |
Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
And with a straight mind, Mahānāma, a noble-one's-disciple gains inspiration in the goal, gains inspiration in the Dhamma, gains joy connected with the Dhamma. |
Pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. |
When joyful, rapture arises; for one whose mind is rapturous, the body becomes tranquil; one whose body is tranquil experiences happiness; for one who is happy, the mind becomes concentrated. |
Ayaṁ vuccati, mahānāma, ariyasāvako visamagatāya pajāya samappatto viharati, sabyāpajjāya pajāya abyāpajjo viharati, dhammasotasamāpanno devatānussatiṁ bhāvetī”ti. |
This, Mahānāma, is called a noble-one's-disciple who dwells equally with a diverse populace, who dwells non-afflicted with an afflicted populace, who has entered the stream of Dhamma, and who develops recollection of devas.” |
Paṭhamaṁ. |
The first. |
13 - AN11.13 Nandiyasutta |
13 - AN11.13 Nandiyasutta |
Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. |
On one occasion the Blessed One was dwelling among the Sakyans, at Kapilavatthu, in the Banyan Tree Park. |
Tena kho pana samayena bhagavā sāvatthiyaṁ vassāvāsaṁ upagantukāmo hoti. |
Now at that time the Blessed One was desirous of entering the rains retreat at Savatthi. |
Assosi kho nandiyo sakko: |
Then Nandiya the Sakyan heard: |
“bhagavā kira sāvatthiyaṁ vassāvāsaṁ upagantukāmo”ti. |
“Indeed, the Blessed One is desirous of entering the rains retreat at Savatthi.” |
Atha kho nandiyassa sakkassa etadahosi: |
Then it occurred to Nandiya the Sakyan: |
“yannūnāhampi sāvatthiyaṁ vassāvāsaṁ upagaccheyyaṁ. |
“What if I too were to enter the rains retreat at Savatthi? |
Tattha kammantañceva adhiṭṭhahissāmi, bhagavantañca lacchāmi kālena kālaṁ dassanāyā”ti. |
There I would attend to my work, and I would also get to see the Blessed One from time to time.” |
Atha kho bhagavā sāvatthiyaṁ vassāvāsaṁ upagacchi. |
Then the Blessed One entered the rains retreat at Savatthi. |
Nandiyopi kho sakko sāvatthiyaṁ vassāvāsaṁ upagacchi. |
Nandiya the Sakyan also entered the rains retreat at Savatthi. |
Tattha kammantañceva adhiṭṭhāsi, bhagavantañca labhi kālena kālaṁ dassanāya. |
There he attended to his work, and he also got to see the Blessed One from time to time. |
Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti: |
Now at that time a number of bhikkhus were making robes for the Blessed One, thinking: |
“niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī”ti. |
“When the Blessed One’s robes are finished, after three months, he will set out on tour.” |
Assosi kho nandiyo sakko: |
Then Nandiya the Sakyan heard: |
“sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti: |
“Indeed, a number of bhikkhus are making robes for the Blessed One, thinking: |
‘niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’”ti. |
‘When the Blessed One’s robes are finished, after three months, he will set out on tour.’” |
Atha kho nandiyo sakko yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho nandiyo sakko bhagavantaṁ etadavoca: |
Then Nandiya the Sakyan approached the Blessed One, paid homage to him, and sat down to one side. When he was seated, Nandiya the Sakyan said to the Blessed One: |
“sutaṁ metaṁ, bhante: |
“I have heard, Bhante: |
‘sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti— |
‘Indeed, a number of bhikkhus are making robes for the Blessed One— |
niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī’ti. |
When the Blessed One’s robes are finished, after three months, he will set out on tour.’ |
Tesaṁ no, bhante, nānāvihārehi viharataṁ kenassa vihārena vihātabban”ti? |
For those of us, Bhante, who dwell in various ways, by what dwelling should we dwell?” |
“Sādhu sādhu, nandiya. |
“Good, good, Nandiya! |
Etaṁ kho, nandiya, tumhākaṁ patirūpaṁ kulaputtānaṁ, yaṁ tumhe tathāgataṁ upasaṅkamitvā puccheyyātha: |
This indeed, Nandiya, is proper for you gentlemen of good family, that you should approach the Tathagata and ask: |
‘tesaṁ no, bhante, nānāvihārehi viharataṁ kenassa vihārena vihātabban’ti? |
‘For those of us, Bhante, who dwell in various ways, by what dwelling should we dwell?’ |
Saddho kho, nandiya, ārādhako hoti, no assaddho; |
A faithful person, Nandiya, is an approver, not one without faith; |
sīlavā ārādhako hoti, no dussīlo; |
a virtuous person is an approver, not one of bad conduct; |
āraddhavīriyo ārādhako hoti, no kusīto; |
one who has aroused energy is an approver, not lazy; |
upaṭṭhitassati ārādhako hoti, no muṭṭhassati; |
one who has established mindfulness is an approver, not one with forgotten mindfulness; |
samāhito ārādhako hoti, no asamāhito; |
one who is concentrated is an approver, not unconcentrated; |
paññavā ārādhako hoti, no duppañño. |
one who is wise is an approver, not unwise. |
Imesu kho te, nandiya, chasu dhammesu patiṭṭhāya pañcasu dhammesu ajjhattaṁ sati upaṭṭhāpetabbā. |
You should establish yourself, Nandiya, in these six qualities and establish mindfulness internally in five other qualities. |
Idha tvaṁ, nandiya, tathāgataṁ anussareyyāsi: |
Here, Nandiya, you should recollect the Tathagata: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavā’ti. |
‘Indeed, the Blessed One is an Arahant, perfectly enlightened, accomplished in knowledge and conduct, gone to the good, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.’ |
Iti kho te, nandiya, tathāgataṁ ārabbha ajjhattaṁ sati upaṭṭhāpetabbā. |
Thus, Nandiya, you should establish mindfulness internally based on the Tathagata. |
Puna caparaṁ tvaṁ, nandiya, dhammaṁ anussareyyāsi: |
Further, Nandiya, you should recollect the Dhamma: |
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. |
‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.’ |
Iti kho te, nandiya, dhammaṁ ārabbha ajjhattaṁ sati upaṭṭhāpetabbā. |
Thus, Nandiya, you should establish mindfulness internally based on the Dhamma. |
Puna caparaṁ tvaṁ, nandiya, kalyāṇamitte anussareyyāsi: |
Further, Nandiya, you should recollect noble friends: |
‘lābhā vata me, suladdhaṁ vata me, |
‘It is a gain for me, it is well-gained by me, |
yassa me kalyāṇamittā anukampakā atthakāmā ovādakā anusāsakā’ti. |
that I have noble friends who are compassionate, welfare-seeking, advisors, and instructors.’ |
Iti kho te, nandiya, kalyāṇamitte ārabbha ajjhattaṁ sati upaṭṭhāpetabbā. |
Thus, Nandiya, you should establish mindfulness internally based on noble friends. |
Puna caparaṁ tvaṁ, nandiya, attano cāgaṁ anussareyyāsi: |
Further, Nandiya, you should recollect your own generosity: |
‘lābhā vata me, suladdhaṁ vata me, |
‘It is a gain for me, it is well-gained by me, |
yohaṁ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṁ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato’ti. |
that I, dwelling in a home pervaded by the stain of stinginess, dwell with a mind rid of the stain of stinginess, open-handed, pure in hand, delighting in relinquishment, amenable to requests, delighting in giving and sharing.’ |
Iti kho te, nandiya, cāgaṁ ārabbha ajjhattaṁ sati upaṭṭhāpetabbā. |
Thus, Nandiya, you should establish mindfulness internally based on generosity. |
Puna caparaṁ tvaṁ, nandiya, devatā anussareyyāsi: |
Further, Nandiya, you should recollect devas: |
‘yā devatā atikkammeva kabaḷīkārāhārabhakkhānaṁ devatānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapannā, tā karaṇīyaṁ attano na samanupassanti katassa vā paticayaṁ’. |
‘Those devas who, having transcended the company of devas who feed on gross physical food, have reappeared in a certain mind-made body, they do not see any task for themselves to be done, nor accumulation of what has been done.’ |
Seyyathāpi, nandiya, bhikkhu asamayavimutto karaṇīyaṁ attano na samanupassati katassa vā paticayaṁ; |
Just as, Nandiya, a bhikkhu who is unliberated at the proper time does not see any task for himself to be done, nor accumulation of what has been done; |
evamevaṁ kho, nandiya, yā tā devatā atikkammeva kabaḷīkārāhārabhakkhānaṁ devatānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapannā, tā karaṇīyaṁ attano na samanupassanti katassa vā paticayaṁ. |
in the same way, Nandiya, those devas who, having transcended the company of devas who feed on gross physical food, have reappeared in a certain mind-made body, they do not see any task for themselves to be done, nor accumulation of what has been done. |
Iti kho te, nandiya, devatā ārabbha ajjhattaṁ sati upaṭṭhāpetabbā. |
Thus, Nandiya, you should establish mindfulness internally based on devas. |
Imehi kho, nandiya, ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyati. |
Indeed, Nandiya, a noble-one's-disciple endowed with these eleven qualities abandons evil, unwholesome qualities, and does not re-acquire them. |
Seyyathāpi, nandiya, kumbho nikkujjo vamateva udakaṁ, no vantaṁ paccāvamati; |
Just as, Nandiya, an upturned pot spills out water and does not draw back what has been spilled; |
seyyathāpi vā pana, nandiya, sukkhe tiṇadāye aggi mutto ḍahaññeva gacchati, no daḍḍhaṁ paccudāvattati; |
or just as, Nandiya, fire set in a dry grass heap goes on burning and does not return to what has been burned; |
evamevaṁ kho, nandiya, imehi ekādasahi dhammehi samannāgato ariyasāvako pajahateva pāpake akusale dhamme, na upādiyatī”ti. |
in the same way, Nandiya, a noble-one's-disciple endowed with these eleven qualities abandons evil, unwholesome qualities, and does not re-acquire them.” |
Tatiyaṁ. |
The third. |
14 - AN11.14 Subhūtisutta |
14 - AN11.14 Subhūtisutta |
Atha kho āyasmā subhūti saddhena bhikkhunā saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ subhūtiṁ bhagavā etadavoca: |
Then the Venerable Subhūti, together with a certain bhikkhu named Saddha, approached the Blessed One, paid homage to him, and sat down to one side. When he was seated, the Blessed One said to the Venerable Subhūti: |
“ko nāmāyaṁ, subhūti, bhikkhū”ti? |
“What is the name of this bhikkhu, Subhūti?” |
“Saddho nāmāyaṁ, bhante, bhikkhu, sudattassa upāsakassa putto, saddhā agārasmā anagāriyaṁ pabbajito”ti. |
“His name is Saddha, Bhante. He is the son of the lay follower Sudatta, and he has gone forth from home to homelessness with faith.” |
“Kacci panāyaṁ, subhūti, saddho bhikkhu sudattassa upāsakassa putto saddhā agārasmā anagāriyaṁ pabbajito sandissati saddhāpadānesū”ti? |
“Is this bhikkhu Saddha, Subhūti, the son of the lay follower Sudatta, who has gone forth from home to homelessness with faith, found to possess the signs of faith?” |
“Etassa, bhagavā, kālo; etassa, sugata, kālo, |
“Now is the time, Blessed One! Now is the time, Sugata, |
yaṁ bhagavā saddhassa saddhāpadānāni bhāseyya. |
for the Blessed One to declare the signs of faith of Saddha. |
Idānāhaṁ jānissāmi yadi vā ayaṁ bhikkhu sandissati saddhāpadānesu yadi vā no”ti. |
Now I shall know whether this bhikkhu is found to possess the signs of faith or not.” |
“Tena hi, subhūti, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. |
“Then, Subhūti, listen, pay careful attention; I shall speak.” |
“Evaṁ, bhante”ti kho āyasmā subhūti bhagavato paccassosi. |
“Yes, Bhante,” the Venerable Subhūti replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Idha, subhūti, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
“Here, Subhūti, a bhikkhu is virtuous, he dwells restrained by the Pāṭimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules. |
Yampi, subhūti, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu, idampi, subhūti, saddhassa saddhāpadānaṁ hoti. |
This, Subhūti, that a bhikkhu is virtuous… and so on… undertakes and trains in the training rules, this too, Subhūti, is a sign of Saddha’s faith. |
Puna caparaṁ, subhūti, bhikkhu bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. |
Further, Subhūti, a bhikkhu is learned, he holds in mind what he has heard, he accumulates what he has heard; those teachings that are beautiful in the beginning, beautiful in the middle, beautiful in the end, with their meaning and phrasing, which proclaim the spiritual life perfectly complete and purified—such teachings he has learned much of, retained, recited verbally, mentally investigated, and thoroughly penetrated by view. |
Yampi, subhūti, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā, idampi, subhūti, saddhassa saddhāpadānaṁ hoti. |
This, Subhūti, that a bhikkhu is learned… and so on… thoroughly penetrated by view, this too, Subhūti, is a sign of Saddha’s faith. |
Puna caparaṁ, subhūti, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. |
Further, Subhūti, a bhikkhu is a noble friend, a noble companion, a noble associate. |
Yampi, subhūti, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko, idampi, subhūti, saddhassa saddhāpadānaṁ hoti. |
This, Subhūti, that a bhikkhu is a noble friend, a noble companion, a noble associate, this too, Subhūti, is a sign of Saddha’s faith. |
Puna caparaṁ, subhūti, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ. |
Further, Subhūti, a bhikkhu is amenable to instruction, endowed with qualities that make him amenable to instruction, patient, readily accepting of advice. |
Yampi, subhūti, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ, idampi, subhūti, saddhassa saddhāpadānaṁ hoti. |
This, Subhūti, that a bhikkhu is amenable to instruction, endowed with qualities that make him amenable to instruction, patient, readily accepting of advice, this too, Subhūti, is a sign of Saddha’s faith. |
Puna caparaṁ, subhūti, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ. |
Further, Subhūti, a bhikkhu is diligent regarding the various duties of his fellow monastics, not lazy, endowed with an inquiry that applies to that, capable of doing them, capable of managing them. |
Yampi, subhūti, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tatra dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ, idampi, subhūti, saddhassa saddhāpadānaṁ hoti. |
This, Subhūti, that a bhikkhu is diligent regarding the various duties of his fellow monastics, not lazy, endowed with an inquiry that applies to that, capable of doing them, capable of managing them, this too, Subhūti, is a sign of Saddha’s faith. |
Puna caparaṁ, subhūti, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo. |
Further, Subhūti, a bhikkhu is one who loves the Dhamma, a pleasant speaker of the Dhamma, with great joy in the Abhidhamma and Abhivinaya. |
Yampi, subhūti, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo, idampi, subhūti, saddhassa saddhāpadānaṁ hoti. |
This, Subhūti, that a bhikkhu is one who loves the Dhamma, a pleasant speaker of the Dhamma, with great joy in the Abhidhamma and Abhivinaya, this too, Subhūti, is a sign of Saddha’s faith. |
Puna caparaṁ, subhūti, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
Further, Subhūti, a bhikkhu dwells with aroused energy for the abandonment of unwholesome qualities and for the acquisition of wholesome qualities, strong, firm in effort, not laying aside the burden in wholesome qualities. |
Yampi, subhūti, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu, idampi, subhūti, saddhassa saddhāpadānaṁ hoti. |
This, Subhūti, that a bhikkhu dwells with aroused energy for the abandonment of unwholesome qualities and for the acquisition of wholesome qualities, strong, firm in effort, not laying aside the burden in wholesome qualities, this too, Subhūti, is a sign of Saddha’s faith. |
Puna caparaṁ, subhūti, bhikkhu catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. |
Further, Subhūti, a bhikkhu is a frequent obtainer, without difficulty, without trouble, of the four jhanas, which are of the mind and are pleasant dwellings in this very life. |
Yampi, subhūti, bhikkhu catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, idampi, subhūti, saddhassa saddhāpadānaṁ hoti. |
This, Subhūti, that a bhikkhu is a frequent obtainer, without difficulty, without trouble, of the four jhanas, which are of the mind and are pleasant dwellings in this very life, this too, Subhūti, is a sign of Saddha’s faith. |
Puna caparaṁ, subhūti, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati, |
Further, Subhūti, a bhikkhu recollects his manifold past lives, |
seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of contraction, many eons of expansion, many eons of contraction and expansion: ‘There I was such a name, of such a clan, of such a complexion, so was my food, such was my experience of pleasure and pain, such was the end of my life; having passed away from there, I reappeared yonder; there too I was such a name, of such a clan, of such a complexion, so was my food, such was my experience of pleasure and pain, such was the end of my life; having passed away from there, I reappeared here.’ Thus he recollects his manifold past lives with their aspects and particulars. |
Yampi, subhūti, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Idampi, subhūti, saddhassa saddhāpadānaṁ hoti. |
This, Subhūti, that a bhikkhu recollects his manifold past lives, that is, one birth, two births… and so on… thus he recollects his manifold past lives with their aspects and particulars. This too, Subhūti, is a sign of Saddha’s faith. |
Puna caparaṁ, subhūti, bhikkhu 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 ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. |
Further, Subhūti, with the divine eye, purified and surpassing that of humans, a bhikkhu sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings as they fare according to their kamma: ‘These indeed, venerable beings, were endowed with bad conduct of body, speech, and mind, revilers of noble ones, holding wrong views, undertaking actions based on wrong views; with the breakup of the body, after death, they reappeared in a state of deprivation, in a bad destination, in the lower realms, in hell. These, however, venerable beings, were endowed with good conduct of body, speech, and mind, non-revilers of noble ones, holding right views, undertaking actions based on right views; with the breakup of the body, after death, they reappeared in a good destination, in a heavenly world.’ Thus with the divine eye, purified and surpassing that of humans, he sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings as they fare according to their kamma. |
Yampi, subhūti, bhikkhu dibbena cakkhunā visuddhena …pe… yathākammūpage satte pajānāti, idampi, subhūti, saddhassa saddhāpadānaṁ hoti. |
This, Subhūti, that a bhikkhu with the divine eye, purified… and so on… understands beings as they fare according to their kamma, this too, Subhūti, is a sign of Saddha’s faith. |
Puna caparaṁ, subhūti, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
Further, Subhūti, a bhikkhu, with the destruction of the taints, himself realizes by direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and dwells in it. |
Yampi, subhūti, bhikkhu āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati, idampi, subhūti, saddhassa saddhāpadānaṁ hotī”ti. |
This, Subhūti, that a bhikkhu, with the destruction of the taints… and so on… realizes and dwells in it, this too, Subhūti, is a sign of Saddha’s faith.” |
Evaṁ vutte āyasmā subhūti bhagavantaṁ etadavoca: |
When this was said, the Venerable Subhūti said to the Blessed One: |
“yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṁvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissati. |
“These signs of Saddha’s faith, Bhante, which the Blessed One has declared, they are present in this bhikkhu, and this bhikkhu is found to possess them. |
Ayaṁ, bhante, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
This bhikkhu, Bhante, is virtuous, he dwells restrained by the Pāṭimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, undertaking and training in the training rules. |
Ayaṁ, bhante, bhikkhu bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. |
This bhikkhu, Bhante, is learned, he holds in mind what he has heard, he accumulates what he has heard; those teachings that are beautiful in the beginning, beautiful in the middle, beautiful in the end, with their meaning and phrasing, which proclaim the spiritual life perfectly complete and purified—such teachings he has learned much of, retained, recited verbally, mentally investigated, and thoroughly penetrated by view. |
Ayaṁ, bhante, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. |
This bhikkhu, Bhante, is a noble friend, a noble companion, a noble associate. |
Ayaṁ, bhante, bhikkhu suvaco hoti …pe… anusāsaniṁ. |
This bhikkhu, Bhante, is amenable to instruction… and so on… advice. |
Ayaṁ, bhante, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ. |
This bhikkhu, Bhante, is diligent regarding the various duties of his fellow monastics, not lazy, endowed with an inquiry that applies to that, capable of doing them, capable of managing them. |
Ayaṁ, bhante, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo. |
This bhikkhu, Bhante, is one who loves the Dhamma, a pleasant speaker of the Dhamma, with great joy in the Abhidhamma and Abhivinaya. |
Ayaṁ, bhante, bhikkhu āraddhavīriyo viharati …pe… thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
This bhikkhu, Bhante, dwells with aroused energy… and so on… strong, firm in effort, not laying aside the burden in wholesome qualities. |
Ayaṁ, bhante, bhikkhu catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. |
This bhikkhu, Bhante, is a frequent obtainer, without difficulty, without trouble, of the four jhanas, which are of the mind and are pleasant dwellings in this very life. |
Ayaṁ, bhante, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
This bhikkhu, Bhante, recollects his manifold past lives, that is, one birth, two births… and so on… thus he recollects his manifold past lives with their aspects and particulars. |
Ayaṁ, bhante, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti. |
This bhikkhu, Bhante, with the divine eye, purified and surpassing that of humans… and so on… understands beings as they fare according to their kamma. |
Ayaṁ, bhante, bhikkhu āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati. |
This bhikkhu, Bhante, with the destruction of the taints… and so on… realizes and dwells in it. |
Yānimāni, bhante, bhagavatā saddhassa saddhāpadānāni bhāsitāni, saṁvijjanti tāni imassa bhikkhuno, ayañca bhikkhu etesu sandissatī”ti. |
These signs of Saddha’s faith, Bhante, which the Blessed One has declared, they are present in this bhikkhu, and this bhikkhu is found to possess them.” |
“Sādhu sādhu, subhūti. |
“Good, good, Subhūti! |
Tena hi tvaṁ, subhūti, iminā ca saddhena bhikkhunā saddhiṁ vihareyyāsi. |
Therefore, Subhūti, you should dwell together with this bhikkhu Saddha. |
Yadā ca tvaṁ, subhūti, ākaṅkheyyāsi tathāgataṁ dassanāya, iminā saddhena bhikkhunā saddhiṁ upasaṅkameyyāsi tathāgataṁ dassanāyā”ti. |
And whenever you, Subhūti, wish to see the Tathagata, you should approach the Tathagata together with this bhikkhu Saddha.” |
Catutthaṁ. |
The fourth. |
16 - AN11.16 Aṭṭhakanāgarasutta |
16 - AN11.16 Aṭṭhakanāgarasutta |
Ekaṁ samayaṁ āyasmā ānando vesāliyaṁ viharati beluvagāmake. |
On one occasion the Venerable Ananda was dwelling at Beluvagāmaka in Vesālī. |
Tena kho pana samayena dasamo gahapati aṭṭhakanāgaro pāṭaliputtaṁ anuppatto hoti kenacideva karaṇīyena. |
Now at that time Dasama the householder of Aṭṭhakanāgara had arrived at Pāṭaliputta for some business. |
Atha kho dasamo gahapati aṭṭhakanāgaro yena kukkuṭārāmo yena aññataro bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ etadavoca: |
Then Dasama the householder of Aṭṭhakanāgara approached the Kukkuṭārāma, and then a certain bhikkhu, paid homage to that bhikkhu, and said to him: |
“kahaṁ nu kho, bhante, āyasmā ānando etarahi viharati? |
“Where, Bhante, does the Venerable Ananda now dwell? |
Dassanakāmā hi mayaṁ, bhante, āyasmantaṁ ānandan”ti. |
We wish to see the Venerable Ananda, Bhante.” |
“Eso, gahapati, āyasmā ānando vesāliyaṁ viharati beluvagāmake”ti. |
“That Venerable Ananda, householder, dwells at Beluvagāmaka in Vesālī.” |
Atha kho dasamo gahapati aṭṭhakanāgaro pāṭaliputte taṁ karaṇīyaṁ tīretvā yena vesālī beluvagāmako yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dasamo gahapati aṭṭhakanāgaro āyasmantaṁ ānandaṁ etadavoca: |
Then Dasama the householder of Aṭṭhakanāgara, having settled that business in Pāṭaliputta, approached Vesālī, Beluvagāmaka, and then the Venerable Ananda. Having approached, he paid homage to the Venerable Ananda and sat down to one side. When he was seated, Dasama the householder of Aṭṭhakanāgara said to the Venerable Ananda: |
“atthi nu kho, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti? |
“Is there, Bhante Ananda, a single Dhamma rightly declared by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Enlightened One, by which a bhikkhu, dwelling heedfully, ardently, and with a determined mind, may have his unliberated mind liberated, his unexhausted taints exhausted, and attain the unsurpassed security from bondage not yet attained?” |
“Atthi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti. |
“There is indeed, householder, a single Dhamma rightly declared by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Enlightened One, by which a bhikkhu, dwelling heedfully, ardently, and with a determined mind, may have his unliberated mind liberated, his unexhausted taints exhausted, and attain the unsurpassed security from bondage not yet attained.” |
“Katamo pana, bhante ānanda, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti? |
“Which single Dhamma, Bhante Ananda, is it that was rightly declared by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Enlightened One, by which a bhikkhu, dwelling heedfully, ardently, and with a determined mind, may have his unliberated mind liberated, his unexhausted taints exhausted, and attain the unsurpassed security from bondage not yet attained?” |
“Idha, gahapati, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
“Here, householder, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome qualities, enters and dwells in the first jhana, which is accompanied by thought and examination, with joy and happiness born of seclusion. |
So iti paṭisañcikkhati: |
He reflects: |
‘idampi kho paṭhamaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ’. |
‘This first jhana too is conditioned and volitionally produced.’ |
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ, tadaniccaṁ nirodhadhamman’ti pajānāti. |
He understands: ‘Whatever is conditioned and volitionally produced is impermanent and subject to cessation.’ |
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti; |
Abiding there, he reaches the destruction of the taints; |
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. |
if he does not reach the destruction of the taints, then by that Dhamma-passion and that Dhamma-delight, with the destruction of the five lower fetters, he is spontaneously reborn, there to attain final Nibbana, not subject to returning from that world. |
Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati, aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
This too, householder, is a single Dhamma rightly declared by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Enlightened One, by which a bhikkhu, dwelling heedfully, ardently, and with a determined mind, may have his unliberated mind liberated, his unexhausted taints exhausted, and attain the unsurpassed security from bondage not yet attained. |
Puna caparaṁ, gahapati, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… |
Further, householder, a bhikkhu, with the stilling of thought and examination, with the internal assurance and unification of mind, enters and dwells in the second jhana, which is without thought and examination, with joy and happiness born of concentration… and so on… |
tatiyaṁ jhānaṁ …pe… |
the third jhana… and so on… |
catutthaṁ jhānaṁ upasampajja viharati. |
the fourth jhana. |
So iti paṭisañcikkhati: |
He reflects: |
‘idampi kho catutthaṁ jhānaṁ abhisaṅkhataṁ abhisañcetayitaṁ’. |
‘This fourth jhana too is conditioned and volitionally produced.’ |
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. |
He understands: ‘Whatever is conditioned and volitionally produced is impermanent and subject to cessation.’ |
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti; |
Abiding there, he reaches the destruction of the taints; |
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. |
if he does not reach the destruction of the taints, then by that Dhamma-passion and that Dhamma-delight, with the destruction of the five lower fetters, he is spontaneously reborn, there to attain final Nibbana, not subject to returning from that world. |
Ayampi kho, gahapati, tena bhagavatā jānatā passatā arahatā sammāsambuddhena ekadhammo sammadakkhāto, yattha bhikkhuno appamattassa ātāpino pahitattassa viharato avimuttaṁ vā cittaṁ vimuccati aparikkhīṇā vā āsavā parikkhayaṁ gacchanti, ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
This too, householder, is a single Dhamma rightly declared by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Enlightened One, by which a bhikkhu, dwelling heedfully, ardently, and with a determined mind, may have his unliberated mind liberated, his unexhausted taints exhausted, and attain the unsurpassed security from bondage not yet attained. |
Puna caparaṁ, gahapati, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
Further, householder, a bhikkhu dwells pervading one direction with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. Thus above, below, around, everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, expansive, immeasurable, without hostility, without ill will. |
So iti paṭisañcikkhati: |
He reflects: |
‘ayampi kho mettā cetovimutti abhisaṅkhatā abhisañcetayitā’. |
‘This liberation of mind through loving-kindness too is conditioned and volitionally produced.’ |
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. |
He understands: ‘Whatever is conditioned and volitionally produced is impermanent and subject to cessation.’ |
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti; |
Abiding there, he reaches the destruction of the taints; |
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. |
if he does not reach the destruction of the taints, then by that Dhamma-passion and that Dhamma-delight, with the destruction of the five lower fetters, he is spontaneously reborn, there to attain final Nibbana, not subject to returning from that world. |
Ayampi kho, gahapati, tena bhagavatā jānatā …pe… ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
This too, householder, was rightly declared by the Blessed One, the Knower… and so on… attain the unsurpassed security from bondage not yet attained. |
Puna caparaṁ, gahapati, bhikkhu karuṇāsahagatena cetasā …pe… |
Further, householder, a bhikkhu dwells pervading one direction with a mind imbued with compassion… and so on… |
muditāsahagatena cetasā …pe… |
with a mind imbued with appreciative joy… and so on… |
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. |
with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
Thus above, below, around, everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, expansive, immeasurable, without hostility, without ill will. |
So iti paṭisañcikkhati: |
He reflects: |
‘ayampi kho upekkhācetovimutti abhisaṅkhatā abhisañcetayitā’. |
‘This liberation of mind through equanimity too is conditioned and volitionally produced.’ |
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. |
He understands: ‘Whatever is conditioned and volitionally produced is impermanent and subject to cessation.’ |
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti; |
Abiding there, he reaches the destruction of the taints; |
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. |
if he does not reach the destruction of the taints, then by that Dhamma-passion and that Dhamma-delight, with the destruction of the five lower fetters, he is spontaneously reborn, there to attain final Nibbana, not subject to returning from that world. |
Ayampi kho, gahapati, tena bhagavatā jānatā …pe… ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
This too, householder, was rightly declared by the Blessed One, the Knower… and so on… attain the unsurpassed security from bondage not yet attained. |
Puna caparaṁ, gahapati, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. |
Further, householder, a bhikkhu, by completely surmounting perceptions of forms, by the disappearance of perceptions of sensory impact, by not attending to perceptions of diversity, thinking: ‘Space is infinite,’ enters and dwells in the base of infinite space. |
So iti paṭisañcikkhati: |
He reflects: |
‘ayampi kho ākāsānañcāyatanasamāpatti abhisaṅkhatā abhisañcetayitā’. |
‘This attainment of the base of infinite space too is conditioned and volitionally produced.’ |
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. |
He understands: ‘Whatever is conditioned and volitionally produced is impermanent and subject to cessation.’ |
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti; |
Abiding there, he reaches the destruction of the taints; |
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. |
if he does not reach the destruction of the taints, then by that Dhamma-passion and that Dhamma-delight, with the destruction of the five lower fetters, he is spontaneously reborn, there to attain final Nibbana, not subject to returning from that world. |
Ayampi kho, gahapati, tena bhagavatā jānatā …pe… ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇāti. |
This too, householder, was rightly declared by the Blessed One, the Knower… and so on… attain the unsurpassed security from bondage not yet attained. |
Puna caparaṁ, gahapati, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati …pe… |
Further, householder, a bhikkhu, by completely surmounting the base of infinite space, thinking: ‘Consciousness is infinite,’ enters and dwells in the base of infinite consciousness… and so on… |
sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. |
by completely surmounting the base of infinite consciousness, thinking: ‘There is nothing,’ enters and dwells in the base of nothingness. |
So iti paṭisañcikkhati: |
He reflects: |
‘ayampi kho ākiñcaññāyatanasamāpatti abhisaṅkhatā abhisañcetayitā’. |
‘This attainment of the base of nothingness too is conditioned and volitionally produced.’ |
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti. |
He understands: ‘Whatever is conditioned and volitionally produced is impermanent and subject to cessation.’ |
So tattha ṭhito āsavānaṁ khayaṁ pāpuṇāti; |
Abiding there, he reaches the destruction of the taints; |
no ce āsavānaṁ khayaṁ pāpuṇāti, teneva dhammarāgena tāya dhammanandiyā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. |
if he does not reach the destruction of the taints, then by that Dhamma-passion and that Dhamma-delight, with the destruction of the five lower fetters, he is spontaneously reborn, there to attain final Nibbana, not subject to returning from that world. |
Ayampi kho, gahapati, tena bhagavatā jānatā …pe… ananuppattaṁ vā anuttaraṁ yogakkhemaṁ anupāpuṇātī”ti. |
This too, householder, was rightly declared by the Blessed One, the Knower… and so on… attain the unsurpassed security from bondage not yet attained.” |
Evaṁ vutte dasamo gahapati aṭṭhakanāgaro āyasmantaṁ ānandaṁ etadavoca: |
When this was said, Dasama the householder of Aṭṭhakanāgara said to the Venerable Ananda: |
“seyyathāpi, bhante ānanda, puriso ekaṁ nidhimukhaṁ gavesanto sakideva ekādasa nidhimukhāni adhigaccheyya; |
“Just as, Bhante Ananda, a man seeking one treasure entrance would find eleven treasure entrances at once; |
evamevaṁ kho ahaṁ, bhante, ekaṁ amatadvāraṁ gavesanto sakideva ekādasa amatadvārāni alatthaṁ sevanāya. |
in the same way, Bhante, I, seeking one door to the Deathless, have gained eleven doors to the Deathless through my practice. |
Seyyathāpi, bhante, purisassa agāraṁ ekādasa dvāraṁ. So tasmiṁ agāre āditte ekamekenapi dvārena sakkuṇeyya attānaṁ sotthiṁ kātuṁ; |
Just as, Bhante, a man’s house has eleven doors. If that house caught fire, he could save himself through any one of those doors; |
evamevaṁ kho ahaṁ, bhante, imesaṁ ekādasannaṁ amatadvārānaṁ ekamekenapi amatadvārena sakkuṇissāmi attānaṁ sotthiṁ kātuṁ. |
in the same way, Bhante, I could save myself through any one of these eleven doors to the Deathless. |
Ime hi nāma, bhante, aññatitthiyā ācariyassa ācariyadhanaṁ pariyesissanti. |
Other sectarians, Bhante, search for the teacher’s fee from their teacher. |
Kiṁ panāhaṁ āyasmato ānandassa pūjaṁ na karissāmī”ti. |
Why should I not offer homage to the Venerable Ananda?” |
Atha kho dasamo gahapati aṭṭhakanāgaro vesālikañca pāṭaliputtakañca bhikkhusaṅghaṁ sannipātāpetvā paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then Dasama the householder of Aṭṭhakanāgara assembled the Bhikkhu Sangha of Vesālī and Pāṭaliputta and personally satisfied and satiated them with exquisite solid and soft food. |
Ekamekañca bhikkhuṁ paccekaṁ dussayugena acchādesi, āyasmantañca ānandaṁ ticīvarena. |
He clothed each bhikkhu with a pair of robes, and the Venerable Ananda with three robes. |
Āyasmato ānandassa pañcasataṁ vihāraṁ kārāpesīti. |
He also had five hundred monasteries built for the Venerable Ananda. |
Chaṭṭhaṁ. |
The sixth. |
17 - AN11.17 Gopālasutta |
17 - AN11.17 Gopālasutta |
“Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. |
“Endowed with eleven qualities, Bhikkhus, a cowherd is incapable of looking after a herd of cattle and bringing it to prosperity. |
Katamehi ekādasahi? |
Which eleven? |
Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṁ hāretā hoti, na vaṇaṁ paṭicchādetā hoti, na dhūmaṁ kattā hoti, na titthaṁ jānāti, na pītaṁ jānāti, na vīthiṁ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti. |
Here, Bhikkhus, a cowherd is not one who knows forms, is not skilled in characteristics, is not one who removes the troublesome, is not one who dresses wounds, is not one who makes smoke, does not know the ford, does not know the watering place, does not know the path, is not skilled in pasturage, is one who milks completely dry, and is not one who shows special reverence to the bulls, the fathers and leaders of the herd. |
Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. |
Endowed with these eleven qualities, Bhikkhus, a cowherd is incapable of looking after a herd of cattle and bringing it to prosperity. |
Evamevaṁ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. |
In the same way, Bhikkhus, a bhikkhu endowed with eleven qualities is incapable of growing, increasing, and developing in this Dhamma and Discipline. |
Katamehi ekādasahi? |
Which eleven? |
Idha, bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṁ hāretā hoti, na vaṇaṁ paṭicchādetā hoti, na dhūmaṁ kattā hoti, na titthaṁ jānāti, na pītaṁ jānāti, na vīthiṁ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti. |
Here, Bhikkhus, a bhikkhu is not one who knows forms, is not skilled in characteristics, is not one who removes the troublesome, is not one who dresses wounds, is not one who makes smoke, does not know the ford, does not know the watering place, does not know the path, is not skilled in pasturage, is one who milks completely dry, and is not one who shows special reverence to those bhikkhus who are elders, long-standing, long-ordained, fathers of the Sangha, leaders of the Sangha. |
Kathañca, bhikkhave, bhikkhu na rūpaññū hoti? |
And how, Bhikkhus, is a bhikkhu not one who knows forms? |
Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ (…) ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ nappajānāti. |
Here, Bhikkhus, a bhikkhu does not understand as it actually is any form whatsoever, ‘the four great elements and form derived from the four great elements.’ |
Evaṁ kho, bhikkhave, bhikkhu na rūpaññū hoti. |
That, Bhikkhus, is how a bhikkhu is not one who knows forms. |
Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti? |
And how, Bhikkhus, is a bhikkhu not skilled in characteristics? |
Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṁ nappajānāti. |
Here, Bhikkhus, a bhikkhu does not understand as it actually is: ‘The characteristic of the foolish is their action, the characteristic of the wise is their action.’ |
Evaṁ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti. |
That, Bhikkhus, is how a bhikkhu is not skilled in characteristics. |
Kathañca, bhikkhave, bhikkhu na āsāṭikaṁ hāretā hoti? |
And how, Bhikkhus, is a bhikkhu not one who removes the troublesome? |
Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti, uppannaṁ byāpādavitakkaṁ … uppannaṁ vihiṁsāvitakkaṁ … |
Here, Bhikkhus, a bhikkhu tolerates sensual thoughts that have arisen, he does not abandon them, does not dispel them, does not make them disappear, does not lead them to non-existence; he tolerates thoughts of ill will that have arisen… he tolerates thoughts of harming that have arisen… |
uppannuppanne pāpake akusale dhamme adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti. |
He tolerates whatever evil, unwholesome qualities have arisen, he does not abandon them, does not dispel them, does not make them disappear, does not lead them to non-existence. |
Evaṁ kho, bhikkhave, bhikkhu na āsāṭikaṁ hāretā hoti. |
That, Bhikkhus, is how a bhikkhu is not one who removes the troublesome. |
Kathañca, bhikkhave, bhikkhu na vaṇaṁ paṭicchādetā hoti? |
And how, Bhikkhus, is a bhikkhu not one who dresses wounds? |
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī; |
Here, Bhikkhus, having seen a form with the eye, a bhikkhu grasps at the sign, grasps at the individual features; |
yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati; na rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ nāpajjati. |
and because the eye faculty is unrestrained while he dwells, evil, unwholesome qualities of covetousness and distress flow in upon him—he does not practice for their restraint; he does not guard the eye faculty, he does not undertake the restraint of the eye faculty. |
Sotena saddaṁ sutvā … |
Having heard a sound with the ear… |
ghānena gandhaṁ ghāyitvā … |
having smelled an odor with the nose… |
jivhāya rasaṁ sāyitvā … |
having tasted a flavor with the tongue… |
kāyena phoṭṭhabbaṁ phusitvā … |
having felt a tactile object with the body… |
manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī; |
having cognized a mental phenomenon with the mind, he grasps at the sign, grasps at the individual features; |
yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati; na rakkhati manindriyaṁ, manindriye saṁvaraṁ nāpajjati. |
and because the mind faculty is unrestrained while he dwells, evil, unwholesome qualities of covetousness and distress flow in upon him—he does not practice for their restraint; he does not guard the mind faculty, he does not undertake the restraint of the mind faculty. |
Evaṁ kho, bhikkhave, bhikkhu na vaṇaṁ paṭicchādetā hoti. |
That, Bhikkhus, is how a bhikkhu is not one who dresses wounds. |
Kathañca, bhikkhave, bhikkhu na dhūmaṁ kattā hoti? |
And how, Bhikkhus, is a bhikkhu not one who makes smoke? |
Idha, bhikkhave, bhikkhu na yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ desetā hoti. |
Here, Bhikkhus, a bhikkhu does not teach the Dhamma to others extensively as he has heard it and learned it. |
Evaṁ kho, bhikkhave, bhikkhu na dhūmaṁ kattā hoti. |
That, Bhikkhus, is how a bhikkhu is not one who makes smoke. |
Kathañca, bhikkhave, bhikkhu na titthaṁ jānāti? |
And how, Bhikkhus, is a bhikkhu not one who knows the ford? |
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṁ upasaṅkamitvā na paripucchati na paripañhati: |
Here, Bhikkhus, a bhikkhu does not approach from time to time and question and interrogate those bhikkhus who are learned, who have come from a tradition, who are Dhamma-holders, Vinaya-holders, Mātikā-holders: |
‘idaṁ, bhante, kathaṁ, imassa ko attho’ti? |
‘How is this, Bhante? What is the meaning of this?’ |
Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ na paṭivinodenti. |
Those venerable ones do not disclose what is undisclosed to him, do not make clear what is unclear, and do not resolve his doubts regarding various doubtful matters. |
Evaṁ kho, bhikkhave, bhikkhu na titthaṁ jānāti. |
That, Bhikkhus, is how a bhikkhu is not one who knows the ford. |
Kathañca, bhikkhave, bhikkhu na pītaṁ jānāti? |
And how, Bhikkhus, is a bhikkhu not one who knows the watering place? |
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṁ, na labhati dhammavedaṁ, na labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
Here, Bhikkhus, when the Dhamma and Discipline proclaimed by the Tathagata are being taught, a bhikkhu does not gain inspiration in the goal, does not gain inspiration in the Dhamma, does not gain joy connected with the Dhamma. |
Evaṁ kho, bhikkhave, bhikkhu na pītaṁ jānāti. |
That, Bhikkhus, is how a bhikkhu is not one who knows the watering place. |
Kathañca, bhikkhave, bhikkhu na vīthiṁ jānāti? |
And how, Bhikkhus, is a bhikkhu not one who knows the path? |
Idha, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ yathābhūtaṁ nappajānāti. |
Here, Bhikkhus, a bhikkhu does not understand as it actually is the Noble Eightfold Path. |
Evaṁ kho, bhikkhave, bhikkhu na vīthiṁ jānāti. |
That, Bhikkhus, is how a bhikkhu is not one who knows the path. |
Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti? |
And how, Bhikkhus, is a bhikkhu not skilled in pasturage? |
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ nappajānāti. |
Here, Bhikkhus, a bhikkhu does not understand as it actually is the four establishments of mindfulness. |
Evaṁ kho, bhikkhave, bhikkhu na gocarakusalo hoti. |
That, Bhikkhus, is how a bhikkhu is not skilled in pasturage. |
Kathañca, bhikkhave, bhikkhu anavasesadohī hoti? |
And how, Bhikkhus, is a bhikkhu one who milks completely dry? |
Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. Tatra bhikkhu mattaṁ na jānāti paṭiggahaṇāya. |
Here, Bhikkhus, faithful householders offer to him robes, almsfood, lodgings, and medicinal requisites for the sick. And there the bhikkhu does not know the measure for receiving them. |
Evaṁ kho, bhikkhave, bhikkhu anavasesadohī hoti. |
That, Bhikkhus, is how a bhikkhu is one who milks completely dry. |
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te na atirekapūjāya pūjetā hoti? |
And how, Bhikkhus, is a bhikkhu not one who shows special reverence to those bhikkhus who are elders, long-standing, long-ordained, fathers of the Sangha, leaders of the Sangha? |
Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca, na mettaṁ vacīkammaṁ … na mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca. |
Here, Bhikkhus, a bhikkhu does not establish in body-action of loving-kindness towards those bhikkhus who are elders, long-standing, long-ordained, fathers of the Sangha, leaders of the Sangha, openly or in secret; he does not establish verbal action of loving-kindness… he does not establish mental action of loving-kindness openly or in secret. |
Evaṁ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, na te atirekapūjāya pūjetā hoti. |
That, Bhikkhus, is how a bhikkhu is not one who shows special reverence to those bhikkhus who are elders, long-standing, long-ordained, fathers of the Sangha, leaders of the Sangha. |
Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. |
Endowed with these eleven qualities, Bhikkhus, a bhikkhu is incapable of growing, increasing, and developing in this Dhamma and Discipline. |
Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. |
Endowed with eleven qualities, Bhikkhus, a cowherd is capable of looking after a herd of cattle and bringing it to prosperity. |
Katamehi ekādasahi? |
Which eleven? |
Idha, bhikkhave, gopālako rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṁ hāretā hoti, vaṇaṁ paṭicchādetā hoti, dhūmaṁ kattā hoti, titthaṁ jānāti, pītaṁ jānāti, vīthiṁ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te atirekapūjāya pūjetā hoti— |
Here, Bhikkhus, a cowherd is one who knows forms, is skilled in characteristics, is one who removes the troublesome, is one who dresses wounds, is one who makes smoke, knows the ford, knows the watering place, knows the path, is skilled in pasturage, is one who milks partially, and is one who shows special reverence to the bulls, the fathers and leaders of the herd— |
imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako bhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. |
Endowed with these eleven qualities, Bhikkhus, a cowherd is capable of looking after a herd of cattle and bringing it to prosperity. |
Evamevaṁ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. |
In the same way, Bhikkhus, a bhikkhu endowed with eleven qualities is capable of growing, increasing, and developing in this Dhamma and Discipline. |
Katamehi ekādasahi? |
Which eleven? |
Idha, bhikkhave, bhikkhu rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṁ hāretā hoti, vaṇaṁ paṭicchādetā hoti, dhūmaṁ kattā hoti, titthaṁ jānāti, pītaṁ jānāti, vīthiṁ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti, ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti. |
Here, Bhikkhus, a bhikkhu is one who knows forms, is skilled in characteristics, is one who removes the troublesome, is one who dresses wounds, is one who makes smoke, knows the ford, knows the watering place, knows the path, is skilled in pasturage, is one who milks partially, and is one who shows special reverence to those bhikkhus who are elders, long-standing, long-ordained, fathers of the Sangha, leaders of the Sangha. |
Kathañca, bhikkhave, bhikkhu rūpaññū hoti? |
And how, Bhikkhus, is a bhikkhu one who knows forms? |
Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ pajānāti. |
Here, Bhikkhus, a bhikkhu understands as it actually is any form whatsoever, ‘the four great elements and form derived from the four great elements.’ |
Evaṁ kho, bhikkhave, bhikkhu rūpaññū hoti. |
That, Bhikkhus, is how a bhikkhu is one who knows forms. |
Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti? |
And how, Bhikkhus, is a bhikkhu skilled in characteristics? |
Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṁ pajānāti. |
Here, Bhikkhus, a bhikkhu understands as it actually is: ‘The characteristic of the foolish is their action, the characteristic of the wise is their action.’ |
Evaṁ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti. |
That, Bhikkhus, is how a bhikkhu is skilled in characteristics. |
Kathañca, bhikkhave, bhikkhu āsāṭikaṁ hāretā hoti? |
And how, Bhikkhus, is a bhikkhu one who removes the troublesome? |
Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, uppannaṁ byāpādavitakkaṁ … uppannaṁ vihiṁsāvitakkaṁ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. |
Here, Bhikkhus, a bhikkhu does not tolerate sensual thoughts that have arisen, he abandons them, dispels them, makes them disappear, leads them to non-existence; he does not tolerate thoughts of ill will that have arisen… he does not tolerate thoughts of harming that have arisen… he does not tolerate whatever evil, unwholesome qualities have arisen, he abandons them, dispels them, makes them disappear, leads them to non-existence. |
Evaṁ kho, bhikkhave, bhikkhu āsāṭikaṁ hāretā hoti. |
That, Bhikkhus, is how a bhikkhu is one who removes the troublesome. |
Kathañca, bhikkhave, bhikkhu vaṇaṁ paṭicchādetā hoti? |
And how, Bhikkhus, is a bhikkhu one who dresses wounds? |
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī; |
Here, Bhikkhus, having seen a form with the eye, a bhikkhu does not grasp at the sign, does not grasp at the individual features; |
yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. |
and because the eye faculty is unrestrained while he dwells, evil, unwholesome qualities of covetousness and distress do not flow in upon him—he practices for their restraint; he guards the eye faculty, he undertakes the restraint of the eye faculty. |
Sotena saddaṁ sutvā … |
Having heard a sound with the ear… |
ghānena gandhaṁ ghāyitvā … |
having smelled an odor with the nose… |
jivhāya rasaṁ sāyitvā … |
having tasted a flavor with the tongue… |
kāyena phoṭṭhabbaṁ phusitvā … |
having felt a tactile object with the body… |
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; |
having cognized a mental phenomenon with the mind, he does not grasp at the sign, does not grasp at the individual features; |
yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. |
and because the mind faculty is unrestrained while he dwells, evil, unwholesome qualities of covetousness and distress do not flow in upon him—he practices for their restraint; he guards the mind faculty, he undertakes the restraint of the mind faculty. |
Evaṁ kho, bhikkhave, bhikkhu vaṇaṁ paṭicchādetā hoti. |
That, Bhikkhus, is how a bhikkhu is one who dresses wounds. |
Kathañca, bhikkhave, bhikkhu dhūmaṁ kattā hoti? |
And how, Bhikkhus, is a bhikkhu one who makes smoke? |
Idha, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ desetā hoti. |
Here, Bhikkhus, a bhikkhu teaches the Dhamma to others extensively as he has heard it and learned it. |
Evaṁ kho, bhikkhave, bhikkhu dhūmaṁ kattā hoti. |
That, Bhikkhus, is how a bhikkhu is one who makes smoke. |
Kathañca, bhikkhave, bhikkhu titthaṁ jānāti? |
And how, Bhikkhus, is a bhikkhu one who knows the ford? |
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati: |
Here, Bhikkhus, a bhikkhu approaches from time to time and questions and interrogates those bhikkhus who are learned, who have come from a tradition, who are Dhamma-holders, Vinaya-holders, Mātikā-holders: |
‘idaṁ, bhante, kathaṁ, imassa ko attho’ti? |
‘How is this, Bhante? What is the meaning of this?’ |
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti. |
Those venerable ones disclose what is undisclosed to him, make clear what is unclear, and resolve his doubts regarding various doubtful matters. |
Evaṁ kho, bhikkhave, bhikkhu titthaṁ jānāti. |
That, Bhikkhus, is how a bhikkhu is one who knows the ford. |
Kathañca, bhikkhave, bhikkhu pītaṁ jānāti? |
And how, Bhikkhus, is a bhikkhu one who knows the watering place? |
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. |
Here, Bhikkhus, when the Dhamma and Discipline proclaimed by the Tathagata are being taught, a bhikkhu gains inspiration in the goal, gains inspiration in the Dhamma, gains joy connected with the Dhamma. |
Evaṁ kho, bhikkhave, bhikkhu pītaṁ jānāti. |
That, Bhikkhus, is how a bhikkhu is one who knows the watering place. |
Kathañca, bhikkhave, bhikkhu vīthiṁ jānāti? |
And how, Bhikkhus, is a bhikkhu one who knows the path? |
Idha, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ yathābhūtaṁ pajānāti. |
Here, Bhikkhus, a bhikkhu understands as it actually is the Noble Eightfold Path. |
Evaṁ kho, bhikkhave, bhikkhu vīthiṁ jānāti. |
That, Bhikkhus, is how a bhikkhu is one who knows the path. |
Kathañca, bhikkhave, bhikkhu gocarakusalo hoti? |
And how, Bhikkhus, is a bhikkhu skilled in pasturage? |
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ pajānāti. |
Here, Bhikkhus, a bhikkhu understands as it actually is the four establishments of mindfulness. |
Evaṁ kho, bhikkhave, bhikkhu gocarakusalo hoti. |
That, Bhikkhus, is how a bhikkhu is skilled in pasturage. |
Kathañca, bhikkhave, bhikkhu sāvasesadohī hoti? |
And how, Bhikkhus, is a bhikkhu one who milks partially? |
Idha, bhikkhave, bhikkhu saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. |
Here, Bhikkhus, faithful householders offer to him robes, almsfood, lodgings, and medicinal requisites for the sick. |
Tatra bhikkhu mattaṁ jānāti paṭiggahaṇāya. |
And there the bhikkhu knows the measure for receiving them. |
Evaṁ kho, bhikkhave, bhikkhu sāvasesadohī hoti. |
That, Bhikkhus, is how a bhikkhu is one who milks partially. |
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti? |
And how, Bhikkhus, is a bhikkhu one who shows special reverence to those bhikkhus who are elders, long-standing, long-ordained, fathers of the Sangha, leaders of the Sangha? |
Idha, bhikkhave, bhikkhu ye te therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca, mettaṁ vacīkammaṁ … mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca. |
Here, Bhikkhus, a bhikkhu establishes body-action of loving-kindness towards those bhikkhus who are elders, long-standing, long-ordained, fathers of the Sangha, leaders of the Sangha, openly and in secret; he establishes verbal action of loving-kindness… he establishes mental action of loving-kindness openly and in secret. |
Evaṁ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti. |
That, Bhikkhus, is how a bhikkhu is one who shows special reverence to those bhikkhus who are elders, long-standing, long-ordained, fathers of the Sangha, leaders of the Sangha. |
Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjitun”ti. |
Endowed with these eleven qualities, Bhikkhus, a bhikkhu is capable of growing, increasing, and developing in this Dhamma and Discipline.” |
Sattamaṁ. |
The seventh. |
21 - AN11.21 Catutthasamādhisutta |
21 - AN11.21 Catutthasamādhisutta |
Tatra kho āyasmā sāriputto bhikkhū āmantesi: |
There, indeed, the Venerable Sariputta addressed the bhikkhus: |
“siyā nu kho, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti? |
“Would it be possible, friends, for a bhikkhu to achieve such a state of concentration that he would not perceive earth as earth, nor water as water, nor fire as fire, nor wind as wind, nor the base of infinite space as the base of infinite space, nor the base of infinite consciousness as the base of infinite consciousness, nor the base of nothingness as the base of nothingness, nor the base of neither perception nor non-perception as the base of neither perception nor non-perception, nor this world as this world, nor the other world as the other world, and even regarding what is seen, heard, sensed, cognized, attained, sought, and investigated by the mind, he would not perceive that; yet he would still be perceiving?” |
“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. |
“We would come even from afar, friend, to the Venerable Sariputta to understand the meaning of this statement. |
Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho. |
It would be good if the Venerable Sariputta himself would explain the meaning of this statement. |
Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti. |
Having heard it from the Venerable Sariputta, the bhikkhus will remember it.” |
“Tenahāvuso, suṇātha, sādhukaṁ manasi karotha; bhāsissāmī”ti. |
“Then, friends, listen, pay careful attention; I shall speak.” |
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. |
“Yes, friend,” those bhikkhus replied to the Venerable Sariputta. |
Āyasmā sāriputto etadavoca: |
The Venerable Sariputta said this: |
“Siyā, āvuso, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti. |
“It would be possible, friends, for a bhikkhu to achieve such a state of concentration that he would not perceive earth as earth… and so on… and even regarding what is seen, heard, sensed, cognized, attained, sought, and investigated by the mind, he would not perceive that; yet he would still be perceiving.” |
“Yathā kathaṁ panāvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti? |
“But how, friend, would it be possible for a bhikkhu to achieve such a state of concentration that he would not perceive earth as earth… and so on… and even regarding what is seen, heard, sensed, cognized, attained, sought, and investigated by the mind, he would not perceive that; yet he would still be perceiving?” |
“Idha, āvuso, bhikkhu evaṁsaññī hoti: |
“Here, friend, a bhikkhu perceives thus: |
‘etaṁ santaṁ etaṁ paṇītaṁ, yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānan’ti. |
‘This is peaceful, this is sublime, namely, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbana.’ |
Evaṁ kho, āvuso, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa, yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti. |
It is in this way, friend, that it would be possible for a bhikkhu to achieve such a state of concentration that he would not perceive earth as earth, nor water as water, nor fire as fire, nor wind as wind, nor the base of infinite space as the base of infinite space, nor the base of infinite consciousness as the base of infinite consciousness, nor the base of nothingness as the base of nothingness, nor the base of neither perception nor non-perception as the base of neither perception nor non-perception, nor this world as this world, nor the other world as the other world, and even regarding what is seen, heard, sensed, cognized, attained, sought, and investigated by the mind, he would not perceive that; yet he would still be perceiving.” |
Ekādasamaṁ. |
The eleventh. |
Anussativaggo dutiyo. |
The Second Chapter on Recollections. |
Tassuddānaṁ |
Its summary: |
Dve vuttā mahānāmena, |
Two spoken by Mahānāma, |
nandiyena subhūtinā; |
by Nandiya, by Subhūti; |
Mettā aṭṭhako gopālo, |
Loving-kindness, Aṭṭhakanāgara, Gopāla, |
cattāro ca samādhināti. |
and four concentrations. |
AN 11 vagga Sāmaññavagga |
AN 11 Chapter on the Common |
AN11.22-29 - Sutta AN11.22-29 |
AN11.22-29 - Sutta AN11.22-29 |
AN11.30-69 - Paṭhamapaṇṇāsaka |
AN11.30-69 - First Fifty |
AN11.70-117 - Paṭhamapaṇṇāsaka |
AN11.70-117 - First Fifty |
AN11.118-165 - Paṭhamapaṇṇāsaka |
AN11.118-165 - First Fifty |
AN11.166-213 - Paṭhamapaṇṇāsaka |
AN11.166-213 - First Fifty |
AN11.214-261 - Paṭhamapaṇṇāsaka |
AN11.214-261 - First Fifty |
AN11.262-309 - Paṭhamapaṇṇāsaka |
AN11.262-309 - First Fifty |
AN11.310-357 - Paṭhamapaṇṇāsaka |
AN11.310-357 - First Fifty |
AN11.358-405 - Paṭhamapaṇṇāsaka |
AN11.358-405 - First Fifty |
AN11.406-453 - Paṭhamapaṇṇāsaka |
AN11.406-453 - First Fifty |
AN11.454-501 - Paṭhamapaṇṇāsaka |
AN11.454-501 - First Fifty |
AN11.502-981 - Paṭhamapaṇṇāsaka |
AN11.502-981 - First Fifty |
AN11.982 - Rāgapeyyāla |
AN11.982 - Passages on Lust |
AN11.983-991 - Rāgapeyyāla |
AN11.983-991 - Passages on Lust |
AN11.992-1151 - Rāgapeyyāla |
AN11.992-1151 - Passages on Lust |
22-29 - AN11.22-29 Sutta AN11.22-29 |
22-29 - AN11.22-29 Sutta AN11.22-29 |
“Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. |
“Endowed with eleven qualities, Bhikkhus, a cowherd is incapable of looking after a herd of cattle and bringing it to prosperity. |
Katamehi ekādasahi? |
Which eleven? |
Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṁ hāretā hoti, na vaṇaṁ paṭicchādetā hoti, na dhūmaṁ kattā hoti, na titthaṁ jānāti, na pītaṁ jānāti, na vīthiṁ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti, ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti— |
Here, Bhikkhus, a cowherd is not one who knows forms, is not skilled in characteristics, is not one who removes the troublesome, is not one who dresses wounds, is not one who makes smoke, does not know the ford, does not know the watering place, does not know the path, is not skilled in pasturage, is one who milks completely dry, and is not one who shows special reverence to the bulls, the fathers and leaders of the herd— |
imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. |
Endowed with these eleven qualities, Bhikkhus, a cowherd is incapable of looking after a herd of cattle and bringing it to prosperity. |
Evamevaṁ kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo cakkhusmiṁ aniccānupassī viharituṁ… |
In the same way, Bhikkhus, a bhikkhu endowed with eleven qualities is incapable of dwelling contemplating impermanence in the eye… |
pe… |
and so on… |
abhabbo cakkhusmiṁ dukkhānupassī viharituṁ… |
incapable of dwelling contemplating suffering in the eye… |
abhabbo cakkhusmiṁ anattānupassī viharituṁ… |
incapable of dwelling contemplating non-self in the eye… |
abhabbo cakkhusmiṁ khayānupassī viharituṁ… |
incapable of dwelling contemplating destruction in the eye… |
abhabbo cakkhusmiṁ vayānupassī viharituṁ… |
incapable of dwelling contemplating vanishing in the eye… |
abhabbo cakkhusmiṁ virāgānupassī viharituṁ… |
incapable of dwelling contemplating dispassion in the eye… |
abhabbo cakkhusmiṁ nirodhānupassī viharituṁ… |
incapable of dwelling contemplating cessation in the eye… |
abhabbo cakkhusmiṁ paṭinissaggānupassī viharituṁ”. |
incapable of dwelling contemplating relinquishment in the eye.” |
30-69 - AN11.30-69 Paṭhamapaṇṇāsaka |
30-69 - AN11.30-69 Paṭhamapaṇṇāsaka |
… |
… |
Sotasmiṁ… |
In the ear… |
ghānasmiṁ… |
in the nose… |
jivhāya… |
in the tongue… |
kāyasmiṁ… |
in the body… |
manasmiṁ… |
in the mind… |
70-117 - AN11.70-117 Paṭhamapaṇṇāsaka |
70-117 - AN11.70-117 Paṭhamapaṇṇāsaka |
… |
… |
Rūpesu… |
In forms… |
saddesu… |
in sounds… |
gandhesu… |
in odors… |
rasesu… |
in tastes… |
phoṭṭhabbesu… |
in tactile objects… |
dhammesu… |
in mental phenomena… |
118-165 - AN11.118-165 Paṭhamapaṇṇāsaka |
118-165 - AN11.118-165 Paṭhamapaṇṇāsaka |
… |
… |
Cakkhuviññāṇe… |
In eye-consciousness… |
sotaviññāṇe… |
in ear-consciousness… |
ghānaviññāṇe… |
in nose-consciousness… |
jivhāviññāṇe… |
in tongue-consciousness… |
kāyaviññāṇe… |
in body-consciousness… |
manoviññāṇe… |
in mind-consciousness… |
166-213 - AN11.166-213 Paṭhamapaṇṇāsaka |
166-213 - AN11.166-213 Paṭhamapaṇṇāsaka |
… |
… |
Cakkhusamphasse… |
In eye-contact… |
sotasamphasse… |
in ear-contact… |
ghānasamphasse… |
in nose-contact… |
jivhāsamphasse… |
in tongue-contact… |
kāyasamphasse… |
in body-contact… |
manosamphasse… |
in mind-contact… |
214-261 - AN11.214-261 Paṭhamapaṇṇāsaka |
214-261 - AN11.214-261 Paṭhamapaṇṇāsaka |
… |
… |
Cakkhusamphassajāya vedanāya… |
In feeling born of eye-contact… |
sotasamphassajāya vedanāya… |
in feeling born of ear-contact… |
ghānasamphassajāya vedanāya… |
in feeling born of nose-contact… |
jivhāsamphassajāya vedanāya… |
in feeling born of tongue-contact… |
kāyasamphassajāya vedanāya… |
in feeling born of body-contact… |
manosamphassajāya vedanāya… |
in feeling born of mind-contact… |
262-309 - AN11.262-309 Paṭhamapaṇṇāsaka |
262-309 - AN11.262-309 Paṭhamapaṇṇāsaka |
… |
… |
Rūpasaññāya… |
In the perception of forms… |
saddasaññāya… |
in the perception of sounds… |
gandhasaññāya… |
in the perception of odors… |
rasasaññāya… |
in the perception of tastes… |
phoṭṭhabbasaññāya… |
in the perception of tactile objects… |
dhammasaññāya… |
in the perception of mental phenomena… |
310-357 - AN11.310-357 Paṭhamapaṇṇāsaka |
310-357 - AN11.310-357 Paṭhamapaṇṇāsaka |
… |
… |
Rūpasañcetanāya… |
In the volition of forms… |
saddasañcetanāya… |
in the volition of sounds… |
gandhasañcetanāya… |
in the volition of odors… |
rasasañcetanāya… |
in the volition of tastes… |
phoṭṭhabbasañcetanāya… |
in the volition of tactile objects… |
dhammasañcetanāya… |
in the volition of mental phenomena… |
358-405 - AN11.358-405 Paṭhamapaṇṇāsaka |
358-405 - AN11.358-405 Paṭhamapaṇṇāsaka |
… |
… |
Rūpataṇhāya… |
In craving for forms… |
saddataṇhāya… |
in craving for sounds… |
gandhataṇhāya… |
in craving for odors… |
rasataṇhāya… |
in craving for tastes… |
phoṭṭhabbataṇhāya… |
in craving for tactile objects… |
dhammataṇhāya… |
in craving for mental phenomena… |
406-453 - AN11.406-453 Paṭhamapaṇṇāsaka |
406-453 - AN11.406-453 Paṭhamapaṇṇāsaka |
… |
… |
Rūpavitakke… |
In thought of forms… |
saddavitakke… |
in thought of sounds… |
gandhavitakke… |
in thought of odors… |
rasavitakke… |
in thought of tastes… |
phoṭṭhabbavitakke… |
in thought of tactile objects… |
dhammavitakke… |
in thought of mental phenomena… |
454-501 - AN11.454-501 Paṭhamapaṇṇāsaka |
454-501 - AN11.454-501 Paṭhamapaṇṇāsaka |
… |
… |
Rūpavicāre… |
In examination of forms… |
saddavicāre… |
in examination of sounds… |
gandhavicāre… |
in examination of odors… |
rasavicāre… |
in examination of tastes… |
phoṭṭhabbavicāre… |
in examination of tactile objects… |
dhammavicāre aniccānupassī viharituṁ… |
in examination of mental phenomena, dwelling contemplating impermanence… |
dukkhānupassī viharituṁ… |
dwelling contemplating suffering… |
anattānupassī viharituṁ… |
dwelling contemplating non-self… |
khayānupassī viharituṁ… |
dwelling contemplating destruction… |
vayānupassī viharituṁ… |
dwelling contemplating vanishing… |
virāgānupassī viharituṁ… |
dwelling contemplating dispassion… |
nirodhānupassī viharituṁ… |
dwelling contemplating cessation… |
paṭinissaggānupassī viharituṁ… pe… |
dwelling contemplating relinquishment… and so on… |
502-981 - AN11.502-981 Paṭhamapaṇṇāsaka |
502-981 - AN11.502-981 Paṭhamapaṇṇāsaka |
Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṁ pariharituṁ phātikātuṁ. |
Endowed with eleven qualities, Bhikkhus, a cowherd is capable of looking after a herd of cattle and bringing it to prosperity. |
Katamehi ekādasahi? |
Which eleven? |
Idha, bhikkhave, gopālako rūpaññū hoti… pe… |
Here, Bhikkhus, a cowherd is one who knows forms… and so on… |
Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo cakkhusmiṁ aniccānupassī viharituṁ… |
In the same way, Bhikkhus, a bhikkhu endowed with eleven qualities is capable of dwelling contemplating impermanence in the eye… |
pe… |
and so on… |
paṭinissaggānupassī viharitunti. |
dwelling contemplating relinquishment in the eye. |
982 - AN11.982 Rāgapeyyāla |
982 - AN11.982 Rāgapeyyāla |
“Rāgassa, bhikkhave, abhiññāya ekādasa dhammā bhāvetabbā. |
“For the full understanding of lust, Bhikkhus, eleven qualities are to be developed. |
Katame ekādasa? |
Which eleven? |
Paṭhamaṁ jhānaṁ, dutiyaṁ jhānaṁ, tatiyaṁ jhānaṁ, catutthaṁ jhānaṁ, mettācetovimutti, karuṇācetovimutti, muditācetovimutti, upekkhācetovimutti, ākāsānañcāyatanaṁ, viññāṇañcāyatanaṁ, ākiñcaññāyatanaṁ— |
The first jhana, the second jhana, the third jhana, the fourth jhana, the liberation of mind through loving-kindness, the liberation of mind through compassion, the liberation of mind through appreciative joy, the liberation of mind through equanimity, the base of infinite space, the base of infinite consciousness, the base of nothingness— |
rāgassa, bhikkhave, abhiññāya ime ekādasa dhammā bhāvetabbā”. |
for the full understanding of lust, Bhikkhus, these eleven qualities are to be developed.” |
983-991 - AN11.983-991 Rāgapeyyāla |
983-991 - AN11.983-991 Rāgapeyyāla |
“Rāgassa, bhikkhave, pariññāya… |
“For the complete understanding of lust… |
parikkhayāya… |
for the destruction of lust… |
pahānāya… |
for the abandonment of lust… |
khayāya… |
for the cessation of lust… |
vayāya… |
for the vanishing of lust… |
virāgāya… |
for dispassion towards lust… |
nirodhāya… |
for the stopping of lust… |
cāgāya… |
for the relinquishment of lust… |
paṭinissaggāya… |
for the letting go of lust… |
ime ekādasa dhammā bhāvetabbā”. |
these eleven qualities are to be developed.” |
992-1151 - AN11.992-1151 Rāgapeyyāla |
992-1151 - AN11.992-1151 Rāgapeyyāla |
“Dosassa… pe… |
“For the full understanding of hatred… and so on… |
mohassa… |
of delusion… |
kodhassa… |
of anger… |
upanāhassa… |
of resentment… |
makkhassa… |
of hypocrisy… |
paḷāsassa… |
of dominance… |
issāya… |
of envy… |
macchariyassa… |
of stinginess… |
māyāya… |
of deceit… |
sāṭheyyassa… |
of craftiness… |
thambhassa… |
of stiffness… |
sārambhassa… |
of arrogance… |
mānassa… |
of conceit… |
atimānassa… |
of excessive pride… |
madassa… |
of intoxication… |
pamādassa abhiññāya…pe… |
of heedlessness, for their full understanding… and so on… |
pariññāya… |
for their complete understanding… |
parikkhayāya… |
for their destruction… |
pahānāya… |
for their abandonment… |
khayāya… |
for their cessation… |
vayāya… |
for their vanishing… |
virāgāya… |
for dispassion towards them… |
nirodhāya… |
for their stopping… |
cāgāya… |
for their relinquishment… |
paṭinissaggāya ime ekādasa dhammā bhāvetabbā”ti. |
for their letting go, these eleven qualities are to be developed.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
The bhikkhus were satisfied and delighted in the Blessed One’s words. |
Rāgapeyyālaṁ niṭṭhitaṁ. |
The Passages on Lust are finished. |
Nava suttasahassāni, |
Nine thousand suttas, |
bhiyyo pañcasatāni ca; |
and more than five hundred; |
Sattapaññāsa suttantā, |
fifty-seven suttas, |
aṅguttarasamāyutāti. |
are included in the Aṅguttara. |
Ekādasakanipātapāḷi niṭṭhitā. |
The Book of Elevens has concluded. |
Aṅguttaranikāyo samatto. |
The Aṅguttara Nikaya is completed. |
ANqb 1 - AN 1 - Ekaka Nipāta: Book of the Ones