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dn1 |
dn1 |
Dīgha Nikāya 1 |
The Long Discourses 1 |
Brahmajālasutta |
The Discourse on the Brahma-net |
1. Paribbājakakathā |
1. The Story of the Wanderer |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. |
Thus have I heard. On one occasion the Blessed One was traveling on the high road between Rājagaha and Nāḷandā with a large Sangha of bhikkhus, with about five hundred bhikkhus. |
Suppiyopi kho paribbājako antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti saddhiṁ antevāsinā brahmadattena māṇavena. |
Now the wanderer Suppiya was also traveling on the high road between Rājagaha and Nāḷandā with his pupil, the young man Brahmadatta. |
Tatra sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; |
There, the wanderer Suppiya was speaking in many ways in dispraise of the Buddha, in dispraise of the Dhamma, and in dispraise of the Sangha; |
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. |
but the wanderer Suppiya's pupil, the young man Brahmadatta, was speaking in many ways in praise of the Buddha, in praise of the Dhamma, and in praise of the Sangha. |
Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañca. |
Thus, the teacher and pupil, speaking in direct opposition to each other, were following close behind the Blessed One and the Sangha of bhikkhus. |
Atha kho bhagavā ambalaṭṭhikāyaṁ rājāgārake ekarattivāsaṁ upagacchi saddhiṁ bhikkhusaṅghena. |
Then the Blessed One, together with the Sangha of bhikkhus, took up residence for one night in the Royal Rest House at Ambalaṭṭhikā. |
Suppiyopi kho paribbājako ambalaṭṭhikāyaṁ rājāgārake ekarattivāsaṁ upagacchi antevāsinā brahmadattena māṇavena. |
And the wanderer Suppiya also took up residence for one night in the Royal Rest House at Ambalaṭṭhikā with his pupil, the young man Brahmadatta. |
Tatrapi sudaṁ suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; |
There too, the wanderer Suppiya was speaking in many ways in dispraise of the Buddha, in dispraise of the Dhamma, and in dispraise of the Sangha; |
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. |
but the wanderer Suppiya's pupil, the young man Brahmadatta, was speaking in many ways in praise of the Buddha, in praise of the Dhamma, and in praise of the Sangha. |
Itiha te ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā viharanti. |
Thus, the teacher and pupil were dwelling in direct opposition to each other. |
Atha kho sambahulānaṁ bhikkhūnaṁ rattiyā paccūsasamayaṁ paccuṭṭhitānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayaṁ saṅkhiyadhammo udapādi: |
Then, as many bhikkhus were sitting together in the service hall in the latter part of the night, having risen early, this conversation arose among them: |
“acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā. |
"It's amazing, friends, it's wonderful, friends, how well the Blessed One, the Knower and Seer, the Arahant, the Perfectly Self-Enlightened One, has understood the diversity of beings' dispositions! |
Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; |
For this wanderer Suppiya is speaking in many ways in dispraise of the Buddha, in dispraise of the Dhamma, and in dispraise of the Sangha; |
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. |
but the wanderer Suppiya's pupil, the young man Brahmadatta, is speaking in many ways in praise of the Buddha, in praise of the Dhamma, and in praise of the Sangha. |
Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā”ti. |
Thus, these two, teacher and pupil, speaking in direct opposition to each other, are following close behind the Blessed One and the Sangha of bhikkhus." |
Atha kho bhagavā tesaṁ bhikkhūnaṁ imaṁ saṅkhiyadhammaṁ viditvā yena maṇḍalamāḷo tenupasaṅkami; |
Then the Blessed One, having known this conversation of the bhikkhus, approached the service hall; |
upasaṅkamitvā paññatte āsane nisīdi. |
having approached, he sat down on the seat prepared. |
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? |
What was the conversation you were engaged in just now, bhikkhus, as you sat together, and what was the topic left unfinished? |
Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: |
When this was said, those bhikkhus said to the Blessed One: |
“idha, bhante, amhākaṁ rattiyā paccūsasamayaṁ paccuṭṭhitānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayaṁ saṅkhiyadhammo udapādi: |
"Here, venerable sir, in the latter part of the night, having risen early, as we sat together in the service hall, this conversation arose among us: |
‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṁ nānādhimuttikatā suppaṭividitā. |
'It's amazing, friends, it's wonderful, friends, how well the Blessed One, the Knower and Seer, the Arahant, the Perfectly Self-Enlightened One, has understood the diversity of beings' dispositions! |
Ayañhi suppiyo paribbājako anekapariyāyena buddhassa avaṇṇaṁ bhāsati, dhammassa avaṇṇaṁ bhāsati, saṅghassa avaṇṇaṁ bhāsati; |
For this wanderer Suppiya is speaking in many ways in dispraise of the Buddha, in dispraise of the Dhamma, and in dispraise of the Sangha; |
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. |
but the wanderer Suppiya's pupil, the young man Brahmadatta, is speaking in many ways in praise of the Buddha, in praise of the Dhamma, and in praise of the Sangha. |
Itihame ubho ācariyantevāsī aññamaññassa ujuvipaccanīkavādā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’ti. |
Thus, these two, teacher and pupil, speaking in direct opposition to each other, are following close behind the Blessed One and the Sangha of bhikkhus.' |
Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti. |
This, venerable sir, was our unfinished topic of conversation, when the Blessed One arrived." |
“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. |
"Bhikkhus, if others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, you should not on that account give way to anger, vexation, or displeasure in your minds. |
Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṁ yevassa tena antarāyo. |
For if you, bhikkhus, on that account were to be angry or displeased, it would be an obstacle to you yourselves. |
Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha kupitā vā anattamanā vā, api nu tumhe paresaṁ subhāsitaṁ dubbhāsitaṁ ājāneyyāthā”ti? |
If others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, and if you, bhikkhus, were to be angry or displeased, could you then understand whether what they say is well said or ill said?" |
“No hetaṁ, bhante”. |
No, venerable sir. |
“Mamaṁ vā, bhikkhave, pare avaṇṇaṁ bhāseyyuṁ, dhammassa vā avaṇṇaṁ bhāseyyuṁ, saṅghassa vā avaṇṇaṁ bhāseyyuṁ, tatra tumhehi abhūtaṁ abhūtato nibbeṭhetabbaṁ: |
"Bhikkhus, if others speak in dispraise of me, or in dispraise of the Dhamma, or in dispraise of the Sangha, then you should explain what is false as false: |
‘itipetaṁ abhūtaṁ, itipetaṁ atacchaṁ, natthi cetaṁ amhesu, na ca panetaṁ amhesu saṁvijjatī’ti. |
'For such and such a reason, this is false, this is untrue, this is not in us, this is not found among us.' |
Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ. |
Bhikkhus, if others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, you should not on that account give way to joy, happiness, or elation in your minds. |
Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṁ yevassa tena antarāyo. |
For if you, bhikkhus, on that account were to be joyful, happy, or elated, it would be an obstacle to you yourselves. |
Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi bhūtaṁ bhūtato paṭijānitabbaṁ: |
Bhikkhus, if others speak in praise of me, or in praise of the Dhamma, or in praise of the Sangha, then you should acknowledge what is true as true: |
‘itipetaṁ bhūtaṁ, itipetaṁ tacchaṁ, atthi cetaṁ amhesu, saṁvijjati ca panetaṁ amhesū’ti. |
'For such and such a reason, this is true, this is factual, this is in us, this is found among us.'" |
2. Sīla |
2. Morality |
2.1. Cūḷasīla |
2.1. The Minor Morality |
Appamattakaṁ kho panetaṁ, bhikkhave, oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
This, bhikkhus, is only a trifling matter, a minor portion of mere morality, by which an ordinary person, when speaking in praise of the Tathāgata, might speak. |
Katamañca taṁ, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya? |
And what, bhikkhus, is that trifling matter, that minor portion of mere morality, by which an ordinary person, when speaking in praise of the Tathāgata, might speak? |
‘Pāṇātipātaṁ pahāya pāṇātipātā paṭivirato samaṇo gotamo nihitadaṇḍo, nihitasattho, lajjī, dayāpanno, sabbapāṇabhūtahitānukampī viharatī’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Having abandoned the taking of life, the recluse Gotama abstains from the taking of life; he has laid down rod and weapon, is conscientious, full of kindness, and dwells compassionate for the welfare of all living beings"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. |
‘Adinnādānaṁ pahāya adinnādānā paṭivirato samaṇo gotamo dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharatī’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Having abandoned taking what is not given, the recluse Gotama abstains from taking what is not given; he takes only what is given, expecting what is given, and dwells with a self that has become pure through not stealing"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. |
‘Abrahmacariyaṁ pahāya brahmacārī samaṇo gotamo ārācārī virato methunā gāmadhammā’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Having abandoned unchastity, the recluse Gotama is chaste, living apart, abstaining from sexual intercourse, which is the way of the common person"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. |
‘Musāvādaṁ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṁvādako lokassā’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Having abandoned false speech, the recluse Gotama abstains from false speech; he is a speaker of truth, reliable, trustworthy, dependable, and does not deceive the world"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. |
‘Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato samaṇo gotamo, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. |
"Having abandoned slanderous speech, the recluse Gotama abstains from slanderous speech; what he has heard here, he does not repeat elsewhere to divide these people; what he has heard elsewhere, he does not repeat here to divide those people. |
Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
Thus, he is a reconciler of those who are divided and a preserver of those who are united; he delights in concord, rejoices in concord, loves concord, and speaks words that create concord"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. |
‘Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato samaṇo gotamo, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Having abandoned harsh speech, the recluse Gotama abstains from harsh speech; he speaks words that are gentle, pleasing to the ear, affectionate, heartwarming, courteous, agreeable, and appealing to many people"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. |
‘Samphappalāpaṁ pahāya samphappalāpā paṭivirato samaṇo gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitan’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Having abandoned idle chatter, the recluse Gotama abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is meaningful, speaks about the Dhamma and the discipline; he speaks words that are worth treasuring, timely, reasonable, well-defined, and connected with the goal"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. |
‘Bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave …pe…. |
"The recluse Gotama abstains from harming seeds and plants"—thus, bhikkhus... |
‘Ekabhattiko samaṇo gotamo rattūparato virato vikālabhojanā …. |
"The recluse Gotama takes one meal a day, abstaining from food at night and from untimely food.... |
Naccagītavāditavisūkadassanā paṭivirato samaṇo gotamo …. |
The recluse Gotama abstains from watching dancing, singing, music, and dramatic spectacles.... |
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato samaṇo gotamo …. |
The recluse Gotama abstains from wearing garlands, from applying scents and cosmetics, and from adornment and beautification.... |
Uccāsayanamahāsayanā paṭivirato samaṇo gotamo …. |
The recluse Gotama abstains from high and luxurious beds and seats.... |
Jātarūparajatapaṭiggahaṇā paṭivirato samaṇo gotamo …. |
The recluse Gotama abstains from accepting gold and silver.... |
Āmakadhaññapaṭiggahaṇā paṭivirato samaṇo gotamo …. |
The recluse Gotama abstains from accepting raw grain.... |
Āmakamaṁsapaṭiggahaṇā paṭivirato samaṇo gotamo …. |
The recluse Gotama abstains from accepting raw meat.... |
Itthikumārikapaṭiggahaṇā paṭivirato samaṇo gotamo …. |
The recluse Gotama abstains from accepting women and young girls.... |
Dāsidāsapaṭiggahaṇā paṭivirato samaṇo gotamo …. |
The recluse Gotama abstains from accepting male and female slaves.... |
Ajeḷakapaṭiggahaṇā paṭivirato samaṇo gotamo …. |
The recluse Gotama abstains from accepting goats and sheep.... |
Kukkuṭasūkarapaṭiggahaṇā paṭivirato samaṇo gotamo …. |
The recluse Gotama abstains from accepting fowl and pigs.... |
Hatthigavassavaḷavapaṭiggahaṇā paṭivirato samaṇo gotamo …. |
The recluse Gotama abstains from accepting elephants, cattle, horses, and mares.... |
Khettavatthupaṭiggahaṇā paṭivirato samaṇo gotamo …. |
The recluse Gotama abstains from accepting fields and lands.... |
Dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo …. |
The recluse Gotama abstains from running errands and going on missions.... |
Kayavikkayā paṭivirato samaṇo gotamo …. |
The recluse Gotama abstains from buying and selling.... |
Tulākūṭakaṁsakūṭamānakūṭā paṭivirato samaṇo gotamo …. |
The recluse Gotama abstains from cheating with scales, weights, and measures.... |
Ukkoṭanavañcananikatisāciyogā paṭivirato samaṇo gotamo …. |
The recluse Gotama abstains from bribery, deception, fraud, and crookedness.... |
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
The recluse Gotama abstains from cutting, killing, binding, highway robbery, looting, and acts of violence"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. |
Cūḷasīlaṁ niṭṭhitaṁ. |
The Minor Morality is finished. |
2.2. Majjhimasīla |
2.2. The Middle Morality |
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti, seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ; |
"Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such harming of seeds and plants as this: namely, root seeds, stem seeds, joint seeds, cutting seeds, and fifthly, seed-seeds; |
iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
thus, the recluse Gotama abstains from such harming of seeds and plants"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. |
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti, seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ iti vā iti evarūpā sannidhikāraparibhogā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such storing of food as this: namely, storing food, storing drinks, storing clothes, storing conveyances, storing bedding, storing scents, storing meat; |
| thus, the recluse Gotama abstains from such storing of food"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. | |
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti, seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ iti vā iti evarūpā visūkadassanā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such unedifying shows as this: namely, dancing, singing, music, theatrical performances, recitations, hand-clapping, cymbals, pot-drums, acrobatic shows, conjuring shows, bamboo stunts, boundary washing, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick fights, boxing, wrestling, mock battles, troop reviews, army maneuvers; |
| thus, the recluse Gotama abstains from such unedifying shows"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. | |
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti, seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such games and pastimes that lead to negligence as this: namely, eight-board games, ten-board games, spatial games, removing pieces from a pile, dice games, trap-ball, drawing lines on the ground, guessing letters, mind-reading, mimicry; |
| thus, the recluse Gotama abstains from such games and pastimes that lead to negligence"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. | |
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti, seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such high and luxurious beds and seats as this: namely, couches, divans, goat-hair rugs with long pile, multi-colored fleece spreads, white woolen blankets, woolen carpets embroidered with flowers, cotton mattresses, variegated woolen blankets, woolen rugs with long pile on one side, rugs with both sides of long pile, silk rugs, embroidered carpets, elephant blankets, horse blankets, chariot blankets, antelope-hide rugs, best deer-hide rugs, with canopies, or with crimson pillows at both ends; |
| thus, the recluse Gotama abstains from such high and luxurious beds and seats"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. | |
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti, seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such acts of adornment and beautification as this: namely, rubbing the body with powders, kneading the body, bathing, massaging, mirrors, eye-ointment, garlands, scents, unguents, facial powders, facial creams, bracelets, headbands, canes, staff cases, swords, umbrellas, embroidered slippers, turbans, jewels, yak-tail whisks, white clothes with long fringes; |
| thus, the recluse Gotama abstains from such acts of adornment and beautification"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. | |
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti, seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā iti evarūpāya tiracchānakathāya paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such frivolous talk as this: namely, talk about kings, robbers, ministers, armies, dangers, wars, food, drink, clothes, beds, garlands, scents, relatives, vehicles, villages, market towns, cities, countries, women, heroes, street talk, talk at watering places, talk about departed ancestors, talk about diversity, talk about the world, talk about the ocean, talk about existence and non-existence; |
| thus, the recluse Gotama abstains from such frivolous talk"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. | |
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti, seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such disputatious talk as this: namely, 'You don't understand this Dhamma and Discipline, I understand this Dhamma and Discipline. How could you understand this Dhamma and Discipline? You are practicing wrongly, I am practicing rightly. My statements are consistent, yours are not. What should have been said first, you said last. What should have been said last, you said first. What you pondered on has been overturned. Your thesis has been refuted. You have been defeated. Go and free yourself from your doctrine, if you can!'; |
| thus, the recluse Gotama abstains from such disputatious talk"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. | |
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti, seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ “idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā”ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such running of errands and going on missions as this: namely, for kings, royal ministers, khattiyas, brahmins, householders, or young men, 'Go here, come there, take this, bring that from there'; |
| thus, the recluse Gotama abstains from such running of errands and going on missions"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. | |
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti, lapakā ca nemittikā ca nippesikā ca, lābhena lābhaṁ nijigīsitāro ca iti evarūpā kuhanalapanā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Or some recluses and brahmins, having eaten food given by faith, are tricksters, flatterers, prognosticators, disparagers, and greedy for gain with gain; |
| thus, the recluse Gotama abstains from such trickery and flattery"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. | |
Majjhimasīlaṁ niṭṭhitaṁ. |
The Middle Morality is finished. |
2.3. Mahāsīla |
2.3. The Major Morality |
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Or some recluses and brahmins, having eaten food given by faith, maintain their livelihood by such base arts and wrong livelihood as this: namely, fortune-telling by bodily marks, by omens, by portents, by dreams, by characteristics of good and bad luck, by signs of rats gnawing, by fire offerings, by ladle offerings, by husk offerings, by rice-grain offerings, by ghee offerings, by oil offerings, by mouth offerings, by blood offerings; by palmistry, geomancy, military predictions, knowledge of serpents, knowledge of spirits, knowledge of rats, knowledge of birds, knowledge of crows, predictions of length of life, charms against arrows, knowledge of animal sounds; |
| thus, the recluse Gotama abstains from such base arts and wrong livelihood"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. | |
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikālakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Or some recluses and brahmins, having eaten food given by faith, maintain their livelihood by such base arts and wrong livelihood as this: namely, interpreting characteristics of gems, garments, staffs, swords, arrows, bows, weapons, women, men, boys, girls, slaves, slave-girls, elephants, horses, buffaloes, bulls, cows, goats, rams, fowls, quails, lizards, ear-rings, turtles, and other animals; |
| thus, the recluse Gotama abstains from such base arts and wrong livelihood"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. | |
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Or some recluses and brahmins, having eaten food given by faith, maintain their livelihood by such base arts and wrong livelihood as this: namely, predicting 'There will be a royal procession,' 'There will not be a royal procession,' 'The internal kings will attack,' 'The external kings will retreat,' 'The external kings will attack,' 'The internal kings will retreat,' 'The internal kings will win,' 'The external kings will lose,' 'The external kings will win,' 'The internal kings will lose,' 'So-and-so will win,' 'So-and-so will lose'; |
| thus, the recluse Gotama abstains from such base arts and wrong livelihood"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. | |
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Or some recluses and brahmins, having eaten food given by faith, maintain their livelihood by such base arts and wrong livelihood as this: namely, predicting 'There will be a lunar eclipse,' 'There will be a solar eclipse,' 'There will be an eclipse of a constellation,' 'The moon and sun will follow a regular course,' 'The moon and sun will follow an irregular course,' 'The constellations will follow a regular course,' 'The constellations will follow an irregular course,' 'There will be a meteor shower,' 'There will be a blaze of fire in a direction,' 'There will be an earthquake,' 'There will be a rumble of thunder from the sky,' 'There will be a rising and setting, defilement and purification of the moon, sun, and constellations,' 'Such will be the result of a lunar eclipse,' 'Such will be the result of a solar eclipse,' 'Such will be the result of an eclipse of a constellation,' 'Such will be the result of the moon and sun following a regular course,' 'Such will be the result of the moon and sun following an irregular course,' 'Such will be the result of the constellations following a regular course,' 'Such will be the result of the constellations following an irregular course,' 'Such will be the result of a meteor shower,' 'Such will be the result of a blaze of fire in a direction,' 'Such will be the result of an earthquake,' 'Such will be the result of a rumble of thunder from the sky,' 'Such will be the result of a rising and setting, defilement and purification of the moon, sun, and constellations'; |
| thus, the recluse Gotama abstains from such base arts and wrong livelihood"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. | |
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Or some recluses and brahmins, having eaten food given by faith, maintain their livelihood by such base arts and wrong livelihood as this: namely, predicting 'There will be abundant rain,' 'There will be a drought,' 'There will be a good harvest,' 'There will be a bad harvest,' 'There will be security,' 'There will be danger,' 'There will be sickness,' 'There will be health,' calculating, accounting, numerology, poetry, and speculation about the world; |
| thus, the recluse Gotama abstains from such base arts and wrong livelihood"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. | |
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Or some recluses and brahmins, having eaten food given by faith, maintain their livelihood by such base arts and wrong livelihood as this: namely, performing marriage ceremonies, divorce ceremonies, pledging a girl for marriage, performing a betrothal, performing a re-union ceremony, performing a separation ceremony, performing a success-bringing ceremony, performing a disaster-bringing ceremony, causing abortion, binding the tongue, setting the jaw, blessing by hand, making an offering to the mouth, making an offering to the ears, asking questions by means of a mirror, asking questions of a virgin, asking questions of a deity, worshiping the sun, worshiping the great one, kindling a flame, invoking the goddess of fortune; |
| thus, the recluse Gotama abstains from such base arts and wrong livelihood"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. | |
‘Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato samaṇo gotamo’ti—iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
"Or some recluses and brahmins, having eaten food given by faith, maintain their livelihood by such base arts and wrong livelihood as this: namely, prescribing medicines, prescribing purgatives, prescribing emetics, prescribing purges from above, prescribing purges from below, prescribing head purges, administering ear oil, administering eye drops, administering nasal medicines, applying ointments, applying counter-ointments, ophthalmology, surgery, child medicine, administering root medicines, administering herbs; |
| thus, the recluse Gotama abstains from such base arts and wrong livelihood"—thus, bhikkhus, might an ordinary person speak in praise of the Tathāgata. | |
Idaṁ kho, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. |
This, bhikkhus, is only a trifling matter, a minor portion of mere morality, by which an ordinary person, when speaking in praise of the Tathāgata, might speak. |
Mahāsīlaṁ niṭṭhitaṁ. |
The Major Morality is finished. |
3. Diṭṭhi |
3. Views |
3.1. Pubbantakappika |
3.1. Regarding the Past |
Atthi, bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. |
There are, bhikkhus, other Dhammas that are deep, hard to see, hard to comprehend, peaceful, sublime, beyond the sphere of logical reasoning, subtle, to be experienced by the wise, which the Tathāgata, having realized them for himself through direct knowledge, makes known, and by which those who would rightly praise the Tathāgata might speak. |
Katame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ? |
And what, bhikkhus, are these Dhammas that are deep, hard to see, hard to comprehend, peaceful, sublime, beyond the sphere of logical reasoning, subtle, to be experienced by the wise, which the Tathāgata, having realized them for himself through direct knowledge, makes known, and by which those who would rightly praise the Tathāgata might speak? |
Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino, pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. |
There are, bhikkhus, some recluses and brahmins who are speculators about the past, who hold views regarding the past, and who assert various doctrines concerning the past in eighteen ways. |
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they speculators about the past, holders of views regarding the past, and assert various doctrines concerning the past in eighteen ways? |
3.1.1. Sassatavāda |
3.1.1. Eternalists |
Santi, bhikkhave, eke samaṇabrāhmaṇā sassatavādā, sassataṁ attānañca lokañca paññapenti catūhi vatthūhi. |
There are, bhikkhus, some recluses and brahmins who are eternalists, who declare the self and the world to be eternal in four ways. |
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they eternalists, who declare the self and the world to be eternal in four ways? |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte (…) anekavihitaṁ pubbenivāsaṁ anussarati. |
Here, bhikkhus, some recluse or brahmin, by means of ardent effort, exertion, application, diligence, and right attention, attains such a state of concentration of mind that, with his mind thus concentrated (...), he recollects his manifold past existences. |
Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: |
That is to say, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, one hundred births, one thousand births, one hundred thousand births, many hundreds of births, many thousands of births, many hundreds of thousands of births: |
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; |
'There I was named so-and-so, of such-and-such a clan, with such-and-such an appearance, such-and-such was my food, such-and-such my experience of pleasure and pain, such-and-such my life span. Having passed away from there, I arose yonder; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. |
there too I was named so-and-so, of such-and-such a clan, with such-and-such an appearance, such-and-such was my food, such-and-such my experience of pleasure and pain, such-and-such my life span. Having passed away from there, I arose here.' |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Thus he recollects his manifold past existences with their distinct modes and details. |
So evamāha: |
He says this: |
‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; |
'The self and the world are eternal, barren, immovable as a mountain peak, standing firm like a pillar; |
te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. |
and these beings transmigrate, wander on, pass away, and re-arise, but the self and the world remain eternal.' |
Taṁ kissa hetu? |
For what reason? |
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. |
Because I, by means of ardent effort, exertion, application, diligence, and right attention, attain such a state of concentration of mind that, with my mind thus concentrated, I recollect my manifold past existences. |
Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni: |
That is to say, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, one hundred births, one thousand births, one hundred thousand births, many hundreds of births, many thousands of births, many hundreds of thousands of births: |
“amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; |
"There I was named so-and-so, of such-and-such a clan, with such-and-such an appearance, such-and-such was my food, such-and-such my experience of pleasure and pain, such-and-such my life span. Having passed away from there, I arose yonder; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. |
there too I was named so-and-so, of such-and-such a clan, with such-and-such an appearance, such-and-such was my food, such-and-such my experience of pleasure and pain, such-and-such my life span. Having passed away from there, I arose here." |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. |
Thus I recollect my manifold past existences with their distinct modes and details. |
Imināmahaṁ etaṁ jānāmi: |
By this I know this: |
“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; |
"that the self and the world are eternal, barren, immovable as a mountain peak, standing firm; and these beings transmigrate, wander on, pass away, and re-arise, but the self and the world remain eternal."' |
te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti. |
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Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. |
This, bhikkhus, is the first ground, based on which, by referring to which, some recluses and brahmins who are eternalists declare the self and the world to be eternal. |
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they eternalists, who declare the self and the world to be eternal? |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. |
Here, bhikkhus, some recluse or brahmin, by means of ardent effort, exertion, application, diligence, and right attention, attains such a state of concentration of mind that, with his mind thus concentrated, he recollects his manifold past existences. |
Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: |
That is to say, one world-cycle of expansion and contraction, two world-cycles, three world-cycles, four world-cycles, five world-cycles, ten world-cycles: |
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; |
'There I was named so-and-so, of such-and-such a clan, with such-and-such an appearance, such-and-such was my food, such-and-such my experience of pleasure and pain, such-and-such my life span. Having passed away from there, I arose yonder; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. |
there too I was named so-and-so, of such-and-such a clan, with such-and-such an appearance, such-and-such was my food, such-and-such my experience of pleasure and pain, such-and-such my life span. Having passed away from there, I arose here.' |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Thus he recollects his manifold past existences with their distinct modes and details. |
So evamāha: |
He says this: |
‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; |
'The self and the world are eternal, barren, immovable as a mountain peak, standing firm; |
te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. |
and these beings transmigrate, wander on, pass away, and re-arise, but the self and the world remain eternal.' |
Taṁ kissa hetu? |
For what reason? |
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. |
Because I, by means of ardent effort, exertion, application, diligence, and right attention, attain such a state of concentration of mind that, with my mind thus concentrated, I recollect my manifold past existences. |
Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni: |
That is to say, one world-cycle of expansion and contraction, two world-cycles, three world-cycles, four world-cycles, five world-cycles, ten world-cycles: |
“amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; |
"There I was named so-and-so, of such-and-such a clan, with such-and-such an appearance, such-and-such was my food, such-and-such my experience of pleasure and pain, such-and-such my life span. Having passed away from there, I arose yonder; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. |
there too I was named so-and-so, of such-and-such a clan, with such-and-such an appearance, such-and-such was my food, such-and-such my experience of pleasure and pain, such-and-such my life span. Having passed away from there, I arose here." |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. |
Thus I recollect my manifold past existences with their distinct modes and details. |
Imināmahaṁ etaṁ jānāmi: |
By this I know this: |
“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti. |
"that the self and the world are eternal, barren, immovable as a mountain peak, standing firm, and these beings transmigrate, wander on, pass away, and re-arise, but the self and the world remain eternal."' |
Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. |
This, bhikkhus, is the second ground, based on which, by referring to which, some recluses and brahmins who are eternalists declare the self and the world to be eternal. |
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they eternalists, who declare the self and the world to be eternal? |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. |
Here, bhikkhus, some recluse or brahmin, by means of ardent effort, exertion, application, diligence, and right attention, attains such a state of concentration of mind that, with his mind thus concentrated, he recollects his manifold past existences. |
Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: |
That is to say, ten world-cycles of expansion and contraction, twenty world-cycles, thirty world-cycles, forty world-cycles: |
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; |
'There I was named so-and-so, of such-and-such a clan, with such-and-such an appearance, such-and-such was my food, such-and-such my experience of pleasure and pain, such-and-such my life span. Having passed away from there, I arose yonder; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. |
there too I was named so-and-so, of such-and-such a clan, with such-and-such an appearance, such-and-such was my food, such-and-such my experience of pleasure and pain, such-and-such my life span. Having passed away from there, I arose here.' |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Thus he recollects his manifold past existences with their distinct modes and details. |
So evamāha: |
He says this: |
‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; |
'The self and the world are eternal, barren, immovable as a mountain peak, standing firm; |
te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisamaṁ. |
and these beings transmigrate, wander on, pass away, and re-arise, but the self and the world remain eternal.' |
Taṁ kissa hetu? |
For what reason? |
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarāmi. |
Because I, by means of ardent effort, exertion, application, diligence, and right attention, attain such a state of concentration of mind that, with my mind thus concentrated, I recollect my manifold past existences. |
Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni: |
That is to say, ten world-cycles of expansion and contraction, twenty world-cycles, thirty world-cycles, forty world-cycles: |
“amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; |
"There I was named so-and-so, of such-and-such a clan, with such-and-such an appearance, such-and-such was my food, such-and-such my experience of pleasure and pain, such-and-such my life span. Having passed away from there, I arose yonder; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno”ti. |
there too I was named so-and-so, of such-and-such a clan, with such-and-such an appearance, such-and-such was my food, such-and-such my experience of pleasure and pain, such-and-such my life span. Having passed away from there, I arose here." |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. |
Thus I recollect my manifold past existences with their distinct modes and details. |
Imināmahaṁ etaṁ jānāmi: |
By this I know this: |
“yathā sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito, te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman”’ti. |
"that the self and the world are eternal, barren, immovable as a mountain peak, standing firm, and these beings transmigrate, wander on, pass away, and re-arise, but the self and the world remain eternal."' |
Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. |
This, bhikkhus, is the third ground, based on which, by referring to which, some recluses and brahmins who are eternalists declare the self and the world to be eternal. |
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha sassatavādā sassataṁ attānañca lokañca paññapenti? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they eternalists, who declare the self and the world to be eternal? |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī, so takkapariyāhataṁ vīmaṁsānucaritaṁ sayaṁ paṭibhānaṁ evamāha: |
Here, bhikkhus, some recluse or brahmin is a logician, a reasoner. He proclaims a spontaneously arisen doctrine, beaten out by his own logic and reasoning, as follows: |
‘sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito; |
'The self and the world are eternal, barren, immovable as a mountain peak, standing firm; |
te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti. |
and these beings transmigrate, wander on, pass away, and re-arise, but the self and the world remain eternal.' |
Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti. |
This, bhikkhus, is the fourth ground, based on which, by referring to which, some recluses and brahmins who are eternalists declare the self and the world to be eternal. |
Imehi kho te, bhikkhave, samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi. |
These, bhikkhus, are the four ways in which those recluses and brahmins who are eternalists declare the self and the world to be eternal. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā sassatavādā sassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; |
Any recluses or brahmins, bhikkhus, who declare the self and the world to be eternal, all of them do so in these four ways, or in one or another of them; |
natthi ito bahiddhā. |
there is no way outside these. |
Tayidaṁ, bhikkhave, tathāgato pajānāti: |
This, bhikkhus, the Tathāgata understands: |
‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti, tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti; |
'These views, thus grasped, thus clung to, lead to such and such destinations and such and such future states.' And he understands this, and he understands what is beyond this, and that understanding is not clung to by him. When he does not cling, he has realized for himself the Deathless. |
tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. |
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Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato. |
Having understood as it actually is the origin, the passing away, the gratification, the danger, and the escape in regard to feelings, the Tathāgata, bhikkhus, is liberated through non-clinging. |
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. |
These, bhikkhus, are the Dhammas that are deep, hard to see, hard to comprehend, peaceful, sublime, beyond the sphere of logical reasoning, subtle, to be experienced by the wise, which the Tathāgata, having realized them for himself through direct knowledge, makes known, and by which those who would rightly praise the Tathāgata might speak. |
Paṭhamabhāṇavāro. |
The first recitation section. |
3.1.2. Ekaccasassatavāda |
3.1.2. Partial Eternalists |
Santi, bhikkhave, eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi. |
There are, bhikkhus, some recluses and brahmins who are partial eternalists and partial non-eternalists, who declare the self and the world to be partly eternal and partly non-eternal in four ways. |
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they partial eternalists and partial non-eternalists, who declare the self and the world to be partly eternal and partly non-eternal in four ways? |
Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati. |
There comes a time, bhikkhus, when, after a long period, this world contracts. |
Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti. |
As the world contracts, beings for the most part are reborn in the Ābhassara Brahma world. |
Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti. |
There they dwell mind-made, feeding on delight, self-luminous, moving through space, dwelling in glory, and they remain for a very long time. |
Hoti kho so, bhikkhave, samayo, yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati. |
There comes a time, bhikkhus, when, after a long period, this world expands. |
Vivaṭṭamāne loke suññaṁ brahmavimānaṁ pātubhavati. |
As the world expands, an empty Brahma-mansion appears. |
Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati. |
Then a certain being, either because his life span is exhausted or his merit is exhausted, falls from the Ābhassara Brahma world and is reborn in the empty Brahma-mansion. |
So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati. |
There he dwells mind-made, feeding on delight, self-luminous, moving through space, dwelling in glory, and he remains for a very long time. |
Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā uppajjati: |
Because he has dwelt there alone for a long time, he feels dissatisfaction and longing: |
‘aho vata aññepi sattā itthattaṁ āgaccheyyun’ti. |
'Oh, if only other beings would come to this state!' |
Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ. |
Then other beings, either because their life span is exhausted or their merit is exhausted, fall from the Ābhassara Brahma world and are reborn in that Brahma-mansion as companions of that being. |
Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti. |
They too dwell there mind-made, feeding on delight, self-luminous, moving through space, dwelling in glory, and they remain for a very long time. |
Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno tassa evaṁ hoti: |
Now, bhikkhus, the being who was first reborn there thinks: |
‘ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ. |
'I am Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-seeing, the All-powerful, the Lord, the Maker, the Creator, the Best, the Appointer, the Master, the Father of all that have been and will be. |
Mayā ime sattā nimmitā. |
These beings have been created by me. |
Taṁ kissa hetu? |
For what reason? |
Mamañhi pubbe etadahosi: |
Because I previously thought: |
“aho vata aññepi sattā itthattaṁ āgaccheyyun”ti. |
Oh, if only other beings would come to this state! |
Iti mama ca manopaṇidhi, ime ca sattā itthattaṁ āgatā’ti. |
And now, as a result of my mental aspiration, these beings have come to this state.' |
Yepi te sattā pacchā upapannā, tesampi evaṁ hoti: |
And those beings who were reborn later also think: |
‘ayaṁ kho bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ. |
'This venerable Brahmā is the Great Brahmā, the Conqueror, the Unconquered, the All-seeing, the All-powerful, the Lord, the Maker, the Creator, the Best, the Appointer, the Master, the Father of all that have been and will be. |
Iminā mayaṁ bhotā brahmunā nimmitā. |
We have been created by this venerable Brahmā. |
Taṁ kissa hetu? |
For what reason? |
Imañhi mayaṁ addasāma idha paṭhamaṁ upapannaṁ, mayaṁ panamha pacchā upapannā’ti. |
Because we saw him here first reborn, while we were reborn later.' |
Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. |
Now, bhikkhus, the being who was first reborn there is of longer life, more beautiful, and more powerful than the others. |
Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca. |
But those beings who were reborn later are of shorter life, less beautiful, and less powerful. |
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. |
It is possible, bhikkhus, that a certain being, having passed away from that state, comes to this state. |
Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. |
Having come to this state, he goes forth from the home life into homelessness. |
Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati. |
Having gone forth from the home life into homelessness, he, by means of ardent effort, exertion, application, diligence, and right attention, attains such a state of concentration of mind that, with his mind thus concentrated, he recollects that past existence, but he does not recollect beyond that. |
So evamāha: |
He says this: |
‘yo kho so bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, yena mayaṁ bhotā brahmunā nimmitā, so nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassati. |
'That venerable Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-seeing, the All-powerful, the Lord, the Maker, the Creator, the Best, the Appointer, the Master, the Father of all that have been and will be, by whom we were created, he is permanent, stable, eternal, not subject to change, he will remain just as he is for all eternity. |
Ye pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti. |
But we, who were created by that venerable Brahmā, we are impermanent, unstable, of short life, subject to passing away, and have come to this state.' |
Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti. |
This, bhikkhus, is the first ground, based on which, by referring to which, some recluses and brahmins who are partial eternalists and partial non-eternalists declare the self and the world to be partly eternal and partly non-eternal. |
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they partial eternalists and partial non-eternalists, who declare the self and the world to be partly eternal and partly non-eternal? |
Santi, bhikkhave, khiḍḍāpadosikā nāma devā, te ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. |
There are, bhikkhus, certain deities called the "Corrupted by Play." They dwell excessively devoted to laughing and playing. |
Tesaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati. |
As they dwell excessively devoted to laughing and playing, their mindfulness becomes confused. |
Satiyā sammosā te devā tamhā kāyā cavanti. |
Through the confusion of their mindfulness, those deities fall from that state. |
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. |
It is possible, bhikkhus, that a certain being, having passed away from that state, comes to this state. |
Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. |
Having come to this state, he goes forth from the home life into homelessness. |
Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati. |
Having gone forth from the home life into homelessness, he, by means of ardent effort, exertion, application, diligence, and right attention, attains such a state of concentration of mind that, with his mind thus concentrated, he recollects that past existence, but he does not recollect beyond that. |
So evamāha: |
He says this: |
‘ye kho te bhonto devā na khiḍḍāpadosikā, te na ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. |
'Those venerable deities who are not corrupted by play, they do not dwell excessively devoted to laughing and playing. |
Tesaṁ na ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati na sammussati. |
As they do not dwell excessively devoted to laughing and playing, their mindfulness does not become confused. |
Satiyā asammosā te devā tamhā kāyā na cavanti; |
Through the non-confusion of their mindfulness, those deities do not fall from that state; |
niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. |
they are permanent, stable, eternal, not subject to change, they will remain just as they are for all eternity. |
Ye pana mayaṁ ahumhā khiḍḍāpadosikā, te mayaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannā viharimhā. |
But we, who were corrupted by play, we dwelled excessively devoted to laughing and playing. |
Tesaṁ no ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati. |
As we dwelled excessively devoted to laughing and playing, our mindfulness became confused. |
Satiyā sammosā evaṁ mayaṁ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti. |
Through the confusion of our mindfulness, we fell from that state, are impermanent, unstable, of short life, subject to passing away, and have come to this state.' |
Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti. |
This, bhikkhus, is the second ground, based on which, by referring to which, some recluses and brahmins who are partial eternalists and partial non-eternalists declare the self and the world to be partly eternal and partly non-eternal. |
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they partial eternalists and partial non-eternalists, who declare the self and the world to be partly eternal and partly non-eternal? |
Santi, bhikkhave, manopadosikā nāma devā, te ativelaṁ aññamaññaṁ upanijjhāyanti. |
There are, bhikkhus, certain deities called the "Corrupted by Mind." They gaze excessively at each other. |
Te ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsenti. |
As they gaze excessively at each other, their minds become defiled towards each other. |
Te aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. |
With their minds defiled towards each other, they become physically and mentally exhausted. |
Te devā tamhā kāyā cavanti. |
Those deities fall from that state. |
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. |
It is possible, bhikkhus, that a certain being, having passed away from that state, comes to this state. |
Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. |
Having come to this state, he goes forth from the home life into homelessness. |
Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati. |
Having gone forth from the home life into homelessness, he, by means of ardent effort, exertion, application, diligence, and right attention, attains such a state of concentration of mind that, with his mind thus concentrated, he recollects that past existence, but he does not recollect beyond that. |
So evamāha: |
He says this: |
‘ye kho te bhonto devā na manopadosikā, te nātivelaṁ aññamaññaṁ upanijjhāyanti. |
'Those venerable deities who are not corrupted by mind, they do not gaze excessively at each other. |
Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. |
As they do not gaze excessively at each other, their minds do not become defiled towards each other. |
Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. |
With their minds undefiled towards each other, they are not physically and mentally exhausted. |
Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. |
Those deities do not fall from that state, they are permanent, stable, eternal, not subject to change, they will remain just as they are for all eternity. |
Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. |
But we, who were corrupted by mind, we gazed excessively at each other. |
Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā, te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. |
As we gazed excessively at each other, our minds became defiled towards each other, and we became physically and mentally exhausted. |
Evaṁ mayaṁ tamhā kāyā cutā aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā’ti. |
Thus we fell from that state, are impermanent, unstable, of short life, subject to passing away, and have come to this state.' |
Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti. |
This, bhikkhus, is the third ground, based on which, by referring to which, some recluses and brahmins who are partial eternalists and partial non-eternalists declare the self and the world to be partly eternal and partly non-eternal. |
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they partial eternalists and partial non-eternalists, who declare the self and the world to be partly eternal and partly non-eternal? |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. |
Here, bhikkhus, some recluse or brahmin is a logician, a reasoner. |
So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha: |
He proclaims a spontaneously arisen doctrine, beaten out by his own logic and reasoning, as follows: |
‘yaṁ kho idaṁ vuccati cakkhuṁ itipi sotaṁ itipi ghānaṁ itipi jivhā itipi kāyo itipi, ayaṁ attā anicco addhuvo asassato vipariṇāmadhammo. |
'What is called the eye, the ear, the nose, the tongue, the body, this self is impermanent, unstable, non-eternal, subject to change. |
Yañca kho idaṁ vuccati cittanti vā manoti vā viññāṇanti vā ayaṁ attā nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassatī’ti. |
But what is called mind or intellect or consciousness, this self is permanent, stable, eternal, not subject to change, it will remain just as it is for all eternity.' |
Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti. |
This, bhikkhus, is the fourth ground, based on which, by referring to which, some recluses and brahmins who are partial eternalists and partial non-eternalists declare the self and the world to be partly eternal and partly non-eternal. |
Imehi kho te, bhikkhave, samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi. |
These, bhikkhus, are the four ways in which those recluses and brahmins who are partial eternalists and partial non-eternalists declare the self and the world to be partly eternal and partly non-eternal. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; |
Any recluses or brahmins, bhikkhus, who declare the self and the world to be partly eternal and partly non-eternal, all of them do so in these four ways, or in one or another of them; |
natthi ito bahiddhā. |
there is no way outside these... by which those who would rightly praise the Tathāgata might speak. |
Tayidaṁ, bhikkhave, tathāgato pajānāti: |
This, bhikkhus, the Tathāgata understands: |
‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti. |
'These views, thus grasped, thus clung to, lead to such and such destinations and such and such future states.' And he understands this, and he understands what is beyond this, and that understanding is not clung to by him. When he does not cling, he has realized for himself the Deathless. |
Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. |
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Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato. |
Having understood as it actually is the origin, the passing away, the gratification, the danger, and the escape in regard to feelings, the Tathāgata, bhikkhus, is liberated through non-clinging. |
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. |
These, bhikkhus, are the Dhammas that are deep, hard to see, hard to comprehend, peaceful, sublime, beyond the sphere of logical reasoning, subtle, to be experienced by the wise, which the Tathāgata, having realized them for himself through direct knowledge, makes known, and by which those who would rightly praise the Tathāgata might speak. |
3.1.3. Antānantavāda |
3.1.3. Doctrines of the Finitude and Infinity of the World |
Santi, bhikkhave, eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi. |
There are, bhikkhus, some recluses and brahmins who are speculators about the finitude and infinity of the world, who declare the world to be finite or infinite in four ways. |
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they speculators about the finitude and infinity of the world, who declare the world to be finite or infinite in four ways? |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte antasaññī lokasmiṁ viharati. |
Here, bhikkhus, some recluse or brahmin, by means of ardent effort, exertion, application, diligence, and right attention, attains such a state of concentration of mind that, with his mind thus concentrated, he perceives the world as finite. |
So evamāha: |
He says this: |
‘antavā ayaṁ loko parivaṭumo. |
'This world is finite and circumscribed. |
Taṁ kissa hetu? |
For what reason? |
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte antasaññī lokasmiṁ viharāmi. |
Because I, by means of ardent effort, exertion, application, diligence, and right attention, attain such a state of concentration of mind that, with my mind thus concentrated, I perceive the world as finite. |
Imināmahaṁ etaṁ jānāmi: |
By this I know this: |
“yathā antavā ayaṁ loko parivaṭumo”’ti. |
"that this world is finite and circumscribed."' |
Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti. |
This, bhikkhus, is the first ground, based on which, by referring to which, some recluses and brahmins who are speculators about the finitude and infinity of the world declare the world to be finite or infinite. |
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they speculators about the finitude and infinity of the world, who declare the world to be finite or infinite? |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anantasaññī lokasmiṁ viharati. |
Here, bhikkhus, some recluse or brahmin, by means of ardent effort, exertion, application, diligence, and right attention, attains such a state of concentration of mind that, with his mind thus concentrated, he perceives the world as infinite. |
So evamāha: |
He says this: |
‘ananto ayaṁ loko apariyanto. |
'This world is infinite and unbounded. |
Ye te samaṇabrāhmaṇā evamāhaṁsu: |
Those recluses and brahmins who say: |
“antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā. |
"This world is finite and circumscribed," their statement is false. |
Ananto ayaṁ loko apariyanto. |
This world is infinite and unbounded. |
Taṁ kissa hetu? |
For what reason? |
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte anantasaññī lokasmiṁ viharāmi. |
Because I, by means of ardent effort, exertion, application, diligence, and right attention, attain such a state of concentration of mind that, with my mind thus concentrated, I perceive the world as infinite. |
Imināmahaṁ etaṁ jānāmi: |
By this I know this: |
“yathā ananto ayaṁ loko apariyanto”’ti. |
"that this world is infinite and unbounded."' |
Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti. |
This, bhikkhus, is the second ground, based on which, by referring to which, some recluses and brahmins who are speculators about the finitude and infinity of the world declare the world to be finite or infinite. |
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they speculators about the finitude and infinity of the world, who declare the world to be finite or infinite? |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharati, tiriyaṁ anantasaññī. |
Here, bhikkhus, some recluse or brahmin, by means of ardent effort, exertion, application, diligence, and right attention, attains such a state of concentration of mind that, with his mind thus concentrated, he perceives the world as finite in its upward and downward dimensions, but as infinite in its transversal dimension. |
So evamāha: |
He says this: |
‘antavā ca ayaṁ loko ananto ca. |
'This world is both finite and infinite. |
Ye te samaṇabrāhmaṇā evamāhaṁsu: |
Those recluses and brahmins who say: |
“antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā. |
"This world is finite and circumscribed," their statement is false. |
Yepi te samaṇabrāhmaṇā evamāhaṁsu: |
And those recluses and brahmins who say: |
“ananto ayaṁ loko apariyanto”ti, tesampi musā. |
"This world is infinite and unbounded," their statement is also false. |
Antavā ca ayaṁ loko ananto ca. |
This world is both finite and infinite. |
Taṁ kissa hetu? |
For what reason? |
Ahañhi ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusāmi, yathāsamāhite citte uddhamadho antasaññī lokasmiṁ viharāmi, tiriyaṁ anantasaññī. |
Because I, by means of ardent effort, exertion, application, diligence, and right attention, attain such a state of concentration of mind that, with my mind thus concentrated, I perceive the world as finite in its upward and downward dimensions, but as infinite in its transversal dimension. |
Imināmahaṁ etaṁ jānāmi: |
By this I know this: |
“yathā antavā ca ayaṁ loko ananto cā”’ti. |
"that this world is both finite and infinite."' |
Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti. |
This, bhikkhus, is the third ground, based on which, by referring to which, some recluses and brahmins who are speculators about the finitude and infinity of the world declare the world to be finite or infinite. |
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha antānantikā antānantaṁ lokassa paññapenti? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they speculators about the finitude and infinity of the world, who declare the world to be finite or infinite? |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. |
Here, bhikkhus, some recluse or brahmin is a logician, a reasoner. |
So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha: |
He proclaims a spontaneously arisen doctrine, beaten out by his own logic and reasoning, as follows: |
‘nevāyaṁ loko antavā, na panānanto. |
'This world is neither finite nor infinite. |
Ye te samaṇabrāhmaṇā evamāhaṁsu: |
Those recluses and brahmins who say: |
“antavā ayaṁ loko parivaṭumo”ti, tesaṁ musā. |
"This world is finite and circumscribed," their statement is false. |
Yepi te samaṇabrāhmaṇā evamāhaṁsu: |
And those recluses and brahmins who say: |
“ananto ayaṁ loko apariyanto”ti, tesampi musā. |
"This world is infinite and unbounded," their statement is also false. |
Yepi te samaṇabrāhmaṇā evamāhaṁsu: |
And those recluses and brahmins who say: |
“antavā ca ayaṁ loko ananto cā”ti, tesampi musā. |
"This world is both finite and infinite," their statement is also false. |
Nevāyaṁ loko antavā, na panānanto’ti. |
This world is neither finite nor infinite.' |
Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti. |
This, bhikkhus, is the fourth ground, based on which, by referring to which, some recluses and brahmins who are speculators about the finitude and infinity of the world declare the world to be finite or infinite. |
Imehi kho te, bhikkhave, samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi. |
These, bhikkhus, are the four ways in which those recluses and brahmins who are speculators about the finitude and infinity of the world declare the world to be finite or infinite. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā antānantikā antānantaṁ lokassa paññapenti, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena; |
Any recluses or brahmins, bhikkhus, who declare the world to be finite or infinite, all of them do so in these four ways, or in one or another of them; |
natthi ito bahiddhā. |
there is no way outside these. |
Tayidaṁ, bhikkhave, tathāgato pajānāti: |
This, bhikkhus, the Tathāgata understands: |
‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti. |
'These views, thus grasped, thus clung to, lead to such and such destinations and such and such future states.' And he understands this, and he understands what is beyond this, and that understanding is not clung to by him. When he does not cling, he has realized for himself the Deathless. |
Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. |
|
Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato. |
Having understood as it actually is the origin, the passing away, the gratification, the danger, and the escape in regard to feelings, the Tathāgata, bhikkhus, is liberated through non-clinging. |
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. |
These, bhikkhus, are the Dhammas that are deep, hard to see, hard to comprehend, peaceful, sublime, beyond the sphere of logical reasoning, subtle, to be experienced by the wise, which the Tathāgata, having realized them for himself through direct knowledge, makes known, and by which those who would rightly praise the Tathāgata might speak. |
3.1.4. Amarāvikkhepavāda |
3.1.4. Evasive Amoralists |
Santi, bhikkhave, eke samaṇabrāhmaṇā amarāvikkhepikā, tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi. |
There are, bhikkhus, some recluses and brahmins who are evasive amoralists, who, when questioned on this or that point, resort to verbal equivocation and evasive amoralism in four ways. |
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they evasive amoralists, who, when questioned on this or that point, resort to verbal equivocation and evasive amoralism in four ways? |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. |
Here, bhikkhus, some recluse or brahmin does not understand as it actually is 'this is skillful,' does not understand as it actually is 'this is unskillful.' |
Tassa evaṁ hoti: |
He thinks: |
‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. |
'I do not understand as it actually is "this is skillful," I do not understand as it actually is "this is unskillful." |
Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto, “idaṁ akusalan”ti yathābhūtaṁ appajānanto, “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ, taṁ mamassa musā. |
If I, not understanding as it actually is "this is skillful" and not understanding as it actually is "this is unskillful," were to declare "this is skillful" or "this is unskillful," that would be false speech on my part. |
Yaṁ mamassa musā, so mamassa vighāto. |
And if I were to engage in false speech, that would be vexation for me. |
Yo mamassa vighāto so mamassa antarāyo’ti. |
And if that were vexation for me, that would be an obstacle to me.' |
Iti so musāvādabhayā musāvādaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: |
Thus, out of fear of false speech, out of detestation of false speech, he does not declare 'this is skillful,' nor does he declare 'this is unskillful.' When questioned on this or that point, he resorts to verbal equivocation and evasive amoralism: |
‘evantipi me no; |
'It is not so for me; |
tathātipi me no; |
it is not thus for me; |
aññathātipi me no; |
it is not otherwise for me; |
notipi me no; |
it is not not so for me; |
no notipi me no’ti. |
it is not not not so for me.' |
Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ. |
This, bhikkhus, is the first ground, based on which, by referring to which, some recluses and brahmins who are evasive amoralists, when questioned on this or that point, resort to verbal equivocation and evasive amoralism. |
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they evasive amoralists, who, when questioned on this or that point, resort to verbal equivocation and evasive amoralism? |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. |
Here, bhikkhus, some recluse or brahmin does not understand as it actually is 'this is skillful,' does not understand as it actually is 'this is unskillful.' |
Tassa evaṁ hoti: |
He thinks: |
‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. |
'I do not understand as it actually is "this is skillful," I do not understand as it actually is "this is unskillful." |
Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto, “idaṁ akusalan”ti yathābhūtaṁ appajānanto, “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ, tattha me assa chando vā rāgo vā doso vā paṭigho vā. |
If I, not understanding as it actually is "this is skillful" and not understanding as it actually is "this is unskillful," were to declare "this is skillful" or "this is unskillful," then there might be desire or lust or aversion or ill will in me. |
Yattha me assa chando vā rāgo vā doso vā paṭigho vā, taṁ mamassa upādānaṁ. |
Where there is desire or lust or aversion or ill will in me, that would be clinging for me. |
Yaṁ mamassa upādānaṁ, so mamassa vighāto. |
And if that were clinging for me, that would be vexation for me. |
Yo mamassa vighāto, so mamassa antarāyo’ti. |
And if that were vexation for me, that would be an obstacle to me.' |
Iti so upādānabhayā upādānaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: |
Thus, out of fear of clinging, out of detestation of clinging, he does not declare 'this is skillful,' nor does he declare 'this is unskillful.' When questioned on this or that point, he resorts to verbal equivocation and evasive amoralism: |
‘evantipi me no; |
'It is not so for me; |
tathātipi me no; |
it is not thus for me; |
aññathātipi me no; |
it is not otherwise for me; |
notipi me no; |
it is not not so for me; |
no notipi me no’ti. |
it is not not not so for me.' |
Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ. |
This, bhikkhus, is the second ground, based on which, by referring to which, some recluses and brahmins who are evasive amoralists, when questioned on this or that point, resort to verbal equivocation and evasive amoralism. |
Tatiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they evasive amoralists, who, when questioned on this or that point, resort to verbal equivocation and evasive amoralism? |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. |
Here, bhikkhus, some recluse or brahmin does not understand as it actually is 'this is skillful,' does not understand as it actually is 'this is unskillful.' |
Tassa evaṁ hoti: |
He thinks: |
‘ahaṁ kho “idaṁ kusalan”ti yathābhūtaṁ nappajānāmi, “idaṁ akusalan”ti yathābhūtaṁ nappajānāmi. |
'I do not understand as it actually is "this is skillful," I do not understand as it actually is "this is unskillful." |
Ahañce kho pana “idaṁ kusalan”ti yathābhūtaṁ appajānanto “idaṁ akusalan”ti yathābhūtaṁ appajānanto “idaṁ kusalan”ti vā byākareyyaṁ, “idaṁ akusalan”ti vā byākareyyaṁ; |
If I, not understanding as it actually is "this is skillful" and not understanding as it actually is "this is unskillful," were to declare "this is skillful" or "this is unskillful," then there are recluses and brahmins who are wise, skillful, experienced in debate, who wander about demolishing the views of others with their wisdom. |
santi hi kho samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā, te bhindantā maññe caranti paññāgatena diṭṭhigatāni, te maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ. |
They might question me on that point, press me, challenge me. |
Ye maṁ tattha samanuyuñjeyyuṁ samanugāheyyuṁ samanubhāseyyuṁ, tesāhaṁ na sampāyeyyaṁ. |
And if they were to question me on that point, press me, challenge me, I might not be able to answer them. |
Yesāhaṁ na sampāyeyyaṁ, so mamassa vighāto. |
If I were not able to answer them, that would be vexation for me. |
Yo mamassa vighāto, so mamassa antarāyo’ti. |
And if that were vexation for me, that would be an obstacle to me.' |
Iti so anuyogabhayā anuyogaparijegucchā nevidaṁ kusalanti byākaroti, na panidaṁ akusalanti byākaroti, tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: |
Thus, out of fear of being questioned, out of detestation of being questioned, he does not declare 'this is skillful,' nor does he declare 'this is unskillful.' When questioned on this or that point, he resorts to verbal equivocation and evasive amoralism: |
‘evantipi me no; |
'It is not so for me; |
tathātipi me no; |
it is not thus for me; |
aññathātipi me no; |
it is not otherwise for me; |
notipi me no; |
it is not not so for me; |
no notipi me no’ti. |
it is not not not so for me.' |
Idaṁ, bhikkhave, tatiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ. |
This, bhikkhus, is the third ground, based on which, by referring to which, some recluses and brahmins who are evasive amoralists, when questioned on this or that point, resort to verbal equivocation and evasive amoralism. |
Catutthe ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they evasive amoralists, who, when questioned on this or that point, resort to verbal equivocation and evasive amoralism? |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā mando hoti momūho. |
Here, bhikkhus, some recluse or brahmin is dull and foolish. |
So mandattā momūhattā tattha tattha pañhaṁ puṭṭho samāno vācāvikkhepaṁ āpajjati amarāvikkhepaṁ: |
Being dull and foolish, when questioned on this or that point, he resorts to verbal equivocation and evasive amoralism: |
‘atthi paro loko’ti iti ce maṁ pucchasi, ‘atthi paro loko’ti iti ce me assa, ‘atthi paro loko’ti iti te naṁ byākareyyaṁ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. |
'If you ask me whether there is another world, if I were to say "there is another world," if I were to declare to you "there is another world," then "it is not so for me, it is not thus for me, it is not otherwise for me, it is not not so for me, it is not not not so for me."' |
‘Natthi paro loko …pe… ‘atthi ca natthi ca paro loko …pe… ‘nevatthi na natthi paro loko …pe… ‘atthi sattā opapātikā …pe… ‘natthi sattā opapātikā …pe… ‘atthi ca natthi ca sattā opapātikā …pe… ‘nevatthi na natthi sattā opapātikā …pe… ‘atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… ‘natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… ‘atthi ca natthi ca sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… ‘nevatthi na natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… ‘hoti tathāgato paraṁ maraṇā …pe… ‘na hoti tathāgato paraṁ maraṇā …pe… ‘hoti ca na ca hoti tathāgato paraṁ maraṇā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce maṁ pucchasi, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti ce me assa, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti iti te naṁ byākareyyaṁ, ‘evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. |
'If you ask me whether there is no other world... whether there is both another world and no other world... whether there is neither another world nor no other world... whether there are spontaneously arising beings... whether there are no spontaneously arising beings... whether there are both spontaneously arising beings and no spontaneously arising beings... whether there are neither spontaneously arising beings nor no spontaneously arising beings... whether there is the fruit and result of good and bad deeds... whether there is no fruit and result of good and bad deeds... whether there is both the fruit and result of good and bad deeds and no fruit and result of good and bad deeds... whether there is neither the fruit and result of good and bad deeds nor no fruit and result of good and bad deeds... whether the Tathāgata exists after death... whether the Tathāgata does not exist after death... whether the Tathāgata both exists and does not exist after death... whether the Tathāgata neither exists nor does not exist after death'—if you ask me this, if I were to say "the Tathāgata neither exists nor does not exist after death," if I were to declare to you "the Tathāgata neither exists nor does not exist after death," then "it is not so for me, it is not thus for me, it is not otherwise for me, it is not not so for me, it is not not not so for me."' |
Idaṁ, bhikkhave, catutthaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ. |
This, bhikkhus, is the fourth ground, based on which, by referring to which, some recluses and brahmins who are evasive amoralists, when questioned on this or that point, resort to verbal equivocation and evasive amoralism. |
Imehi kho te, bhikkhave, samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi. |
These, bhikkhus, are the four ways in which those recluses and brahmins who are evasive amoralists, when questioned on this or that point, resort to verbal equivocation and evasive amoralism. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ, sabbe te imeheva catūhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. |
Any recluses or brahmins, bhikkhus, who are evasive amoralists, who, when questioned on this or that point, resort to verbal equivocation and evasive amoralism, all of them do so in these four ways, or in one or another of them; there is no way outside these... by which those who would rightly praise the Tathāgata might speak. |
3.1.5. Adhiccasamuppannavāda |
3.1.5. Doctrines of Fortuitous Origination |
Santi, bhikkhave, eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi. |
There are, bhikkhus, some recluses and brahmins who are upholders of fortuitous origination, who declare the self and the world to have arisen fortuitously in two ways. |
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they upholders of fortuitous origination, who declare the self and the world to have arisen fortuitously in two ways? |
Santi, bhikkhave, asaññasattā nāma devā. |
There are, bhikkhus, certain deities called the "Unconscious Beings." Those deities fall from that state with the arising of perception. |
Saññuppādā ca pana te devā tamhā kāyā cavanti. |
It is possible, bhikkhus, that a certain being, having passed away from that state, comes to this state. |
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. |
Having come to this state, he goes forth from the home life into homelessness. |
Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. |
Having gone forth from the home life into homelessness, he, by means of ardent effort, exertion, application, diligence, and right attention, attains such a state of concentration of mind that, with his mind thus concentrated, he recollects the arising of perception, but he does not recollect beyond that. |
Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte saññuppādaṁ anussarati, tato paraṁ nānussarati. |
He says this: |
So evamāha: |
'The self and the world arose fortuitously. |
‘adhiccasamuppanno attā ca loko ca. |
For what reason? |
Taṁ kissa hetu? |
Because I was not before, but now, not having been, I have come into being through continuous existence.' |
Ahañhi pubbe nāhosiṁ, somhi etarahi ahutvā santatāya pariṇato’ti. |
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Idaṁ, bhikkhave, paṭhamaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti. |
This, bhikkhus, is the first ground, based on which, by referring to which, some recluses and brahmins who are upholders of fortuitous origination declare the self and the world to have arisen fortuitously. |
Dutiye ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they upholders of fortuitous origination, who declare the self and the world to have arisen fortuitously? |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā takkī hoti vīmaṁsī. |
Here, bhikkhus, some recluse or brahmin is a logician, a reasoner. |
So takkapariyāhataṁ vīmaṁsānucaritaṁ sayampaṭibhānaṁ evamāha: |
He proclaims a spontaneously arisen doctrine, beaten out by his own logic and reasoning, as follows: |
‘adhiccasamuppanno attā ca loko cā’ti. |
'The self and the world arose fortuitously.' |
Idaṁ, bhikkhave, dutiyaṁ ṭhānaṁ, yaṁ āgamma yaṁ ārabbha eke samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti. |
This, bhikkhus, is the second ground, based on which, by referring to which, some recluses and brahmins who are upholders of fortuitous origination declare the self and the world to have arisen fortuitously. |
Imehi kho te, bhikkhave, samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi. |
These, bhikkhus, are the two ways in which those recluses and brahmins who are upholders of fortuitous origination declare the self and the world to have arisen fortuitously. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti, sabbe te imeheva dvīhi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. |
Any recluses or brahmins, bhikkhus, who declare the self and the world to have arisen fortuitously, all of them do so in these two ways, or in one or another of them; there is no way outside these... by which those who would rightly praise the Tathāgata might speak. |
Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi. |
These, bhikkhus, are the eighteen ways in which those recluses and brahmins who are speculators about the past and holders of views regarding the past assert various doctrines concerning the past. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā pubbantānudiṭṭhino pubbantamārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva aṭṭhārasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā. |
Any recluses or brahmins, bhikkhus, who are speculators about the past and holders of views regarding the past, and who assert various doctrines concerning the past, all of them do so in these eighteen ways, or in one or another of them; there is no way outside these. |
Tayidaṁ, bhikkhave, tathāgato pajānāti: |
This, bhikkhus, the Tathāgata understands: |
‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti. |
'These views, thus grasped, thus clung to, lead to such and such destinations and such and such future states.' And he understands this, and he understands what is beyond this, and that understanding is not clung to by him. When he does not cling, he has realized for himself the Deathless. |
Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. |
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Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato. |
Having understood as it actually is the origin, the passing away, the gratification, the danger, and the escape in regard to feelings, the Tathāgata, bhikkhus, is liberated through non-clinging. |
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. |
These, bhikkhus, are the Dhammas that are deep, hard to see, hard to comprehend, peaceful, sublime, beyond the sphere of logical reasoning, subtle, to be experienced by the wise, which the Tathāgata, having realized them for himself through direct knowledge, makes known, and by which those who would rightly praise the Tathāgata might speak. |
Dutiyabhāṇavāro. |
The second recitation section. |
3.2. Aparantakappika |
3.2. Regarding the Future |
Santi, bhikkhave, eke samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino, aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. |
There are, bhikkhus, some recluses and brahmins who are speculators about the future and holders of views regarding the future, and who assert various doctrines concerning the future in forty-four ways. |
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi? |
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| And what, reverend recluses and brahmins, based on what, by referring to what, are they speculators about the future and holders of views regarding the future, and assert various doctrines concerning the future in forty-four ways? | |
3.2.1. Saññīvāda |
3.2.1. Those who assert a sentient self |
Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi. |
There are, bhikkhus, some recluses and brahmins who are assertors of a sentient self and who declare the self to be sentient after death in sixteen ways. |
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they assertors of a sentient self and who declare the self to be sentient after death in sixteen ways? |
‘Rūpī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti. |
They declare the self to be "material, free from disease, and sentient after death." |
‘Arūpī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti. |
They declare the self to be "immaterial, free from disease, and sentient after death." |
‘Rūpī ca arūpī ca attā hoti …pe…. |
They declare the self to be "both material and immaterial..." |
‘Nevarūpī nārūpī attā hoti …. |
They declare the self to be "neither material nor immaterial...." |
‘Antavā attā hoti …. |
They declare the self to be "finite...." |
‘Anantavā attā hoti …. |
They declare the self to be "infinite...." |
‘Antavā ca anantavā ca attā hoti …. |
They declare the self to be "both finite and infinite...." |
‘Nevantavā nānantavā attā hoti …. |
They declare the self to be "neither finite nor infinite...." |
‘Ekattasaññī attā hoti …. |
They declare the self to be "having unified perception...." |
‘Nānattasaññī attā hoti …. |
They declare the self to be "having diversified perception...." |
‘Parittasaññī attā hoti …. |
They declare the self to be "having limited perception...." |
‘Appamāṇasaññī attā hoti …. |
They declare the self to be "having immeasurable perception...." |
‘Ekantasukhī attā hoti …. |
They declare the self to be "exclusively happy...." |
‘Ekantadukkhī attā hoti …. |
They declare the self to be "exclusively suffering...." |
‘Sukhadukkhī attā hoti …. |
They declare the self to be "both happy and suffering...." |
‘Adukkhamasukhī attā hoti arogo paraṁ maraṇā saññī’ti naṁ paññapenti. |
They declare the self to be "neither happy nor suffering, free from disease, and sentient after death." |
Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi. |
These, bhikkhus, are the sixteen ways in which those recluses and brahmins who are assertors of a sentient self declare the self to be sentient after death. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti, sabbe te imeheva soḷasahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. |
Any recluses or brahmins, bhikkhus, who are assertors of a sentient self and who declare the self to be sentient after death, all of them do so in these sixteen ways, or in one or another of them; there is no way outside these... by which those who would rightly praise the Tathāgata might speak. |
3.2.2. Asaññīvāda |
3.2.2. Those who assert an unconscious self |
Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. |
There are, bhikkhus, some recluses and brahmins who are assertors of an unconscious self and who declare the self to be unconscious after death in eight ways. |
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they assertors of an unconscious self and who declare the self to be unconscious after death in eight ways? |
‘Rūpī attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti. |
They declare the self to be "material, free from disease, and unconscious after death." |
‘Arūpī attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti. |
They declare the self to be "immaterial, free from disease, and unconscious after death." |
‘Rūpī ca arūpī ca attā hoti …pe…. |
They declare the self to be "both material and immaterial..." |
‘Nevarūpī nārūpī attā hoti …. |
They declare the self to be "neither material nor immaterial...." |
‘Antavā attā hoti …. |
They declare the self to be "finite...." |
‘Anantavā attā hoti …. |
They declare the self to be "infinite...." |
‘Antavā ca anantavā ca attā hoti …. |
They declare the self to be "both finite and infinite...." |
‘Nevantavā nānantavā attā hoti arogo paraṁ maraṇā asaññī’ti naṁ paññapenti. |
They declare the self to be "neither finite nor infinite, free from disease, and unconscious after death." |
Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. |
These, bhikkhus, are the eight ways in which those recluses and brahmins who are assertors of an unconscious self declare the self to be unconscious after death. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi, etesaṁ vā aññatarena, natthi ito bahiddhā … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. |
Any recluses or brahmins, bhikkhus, who are assertors of an unconscious self and who declare the self to be unconscious after death, all of them do so in these eight ways, or in one or another of them; there is no way outside these... by which those who would rightly praise the Tathāgata might speak. |
3.2.3. Nevasaññīnāsaññīvāda |
3.2.3. Those who assert a neither-sentient-nor-unconscious self |
Santi, bhikkhave, eke samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā, uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. |
There are, bhikkhus, some recluses and brahmins who are assertors of a neither-sentient-nor-unconscious self, who declare the self to be neither sentient nor unconscious after death in eight ways. |
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they assertors of a neither-sentient-nor-unconscious self, who declare the self to be neither sentient nor unconscious after death in eight ways? |
‘Rūpī attā hoti arogo paraṁ maraṇā nevasaññīnāsaññī’ti naṁ paññapenti. |
They declare the self to be "material, free from disease, and neither sentient nor unconscious after death." |
‘Arūpī attā hoti …pe…. |
They declare the self to be "immaterial..." |
‘Rūpī ca arūpī ca attā hoti …. |
They declare the self to be "both material and immaterial...." |
‘Nevarūpī nārūpī attā hoti …. |
They declare the self to be "neither material nor immaterial...." |
‘Antavā attā hoti …. |
They declare the self to be "finite...." |
‘Anantavā attā hoti …. |
They declare the self to be "infinite...." |
‘Antavā ca anantavā ca attā hoti …. |
They declare the self to be "both finite and infinite...." |
‘Nevantavā nānantavā attā hoti arogo paraṁ maraṇā nevasaññīnāsaññī’ti naṁ paññapenti. |
They declare the self to be "neither finite nor infinite, free from disease, and neither sentient nor unconscious after death." |
Imehi kho te, bhikkhave, samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi. |
These, bhikkhus, are the eight ways in which those recluses and brahmins who are assertors of a neither-sentient-nor-unconscious self declare the self to be neither sentient nor unconscious after death. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti, sabbe te imeheva aṭṭhahi vatthūhi … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. |
Any recluses or brahmins, bhikkhus, who are assertors of a neither-sentient-nor-unconscious self and who declare the self to be neither sentient nor unconscious after death, all of them do so in these eight ways... by which those who would rightly praise the Tathāgata might speak. |
3.2.4. Ucchedavāda |
3.2.4. Annihilationists |
Santi, bhikkhave, eke samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi. |
There are, bhikkhus, some recluses and brahmins who are annihilationists, who declare the annihilation, destruction, and extermination of an existing being in seven ways. |
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they annihilationists, who declare the annihilation, destruction, and extermination of an existing being in seven ways? |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhi: |
Here, bhikkhus, some recluse or brahmin has such a view and declares: |
‘yato kho, bho, ayaṁ attā rūpī cātumahābhūtiko mātāpettikasambhavo kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. |
'Since, sir, this self is material, composed of the four great elements, and born of mother and father, at the breaking up of the body it is annihilated and destroyed, it does not exist after death. To this extent, sir, this self is completely annihilated.' |
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. |
In this way, some declare the annihilation, destruction, and extermination of an existing being. |
Tamañño evamāha: |
Another says to him: |
‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; |
'Sir, that self which you speak of, that exists, I do not say it does not exist; |
no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. |
but, sir, that self is not completely annihilated to that extent. |
Atthi kho, bho, añño attā dibbo rūpī kāmāvacaro kabaḷīkārāhārabhakkho. |
There is, sir, another self, divine, material, belonging to the sense sphere, feeding on solid food. |
Taṁ tvaṁ na jānāsi na passasi. |
That you do not know, you do not see. |
Tamahaṁ jānāmi passāmi. |
That I know, I see. |
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. |
Sir, when that self, at the breaking up of the body, is annihilated and destroyed, and does not exist after death, to that extent, sir, this self is completely annihilated.' |
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. |
In this way, some declare the annihilation, destruction, and extermination of an existing being. |
Tamañño evamāha: |
Another says to him: |
‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; |
'Sir, that self which you speak of, that exists, I do not say it does not exist; |
no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. |
but, sir, that self is not completely annihilated to that extent. |
Atthi kho, bho, añño attā dibbo rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo. |
There is, sir, another self, divine, material, mind-made, with all its limbs and parts, not deficient in faculties. |
Taṁ tvaṁ na jānāsi na passasi. |
That you do not know, you do not see. |
Tamahaṁ jānāmi passāmi. |
That I know, I see. |
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. |
Sir, when that self, at the breaking up of the body, is annihilated and destroyed, and does not exist after death, to that extent, sir, this self is completely annihilated.' |
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. |
In this way, some declare the annihilation, destruction, and extermination of an existing being. |
Tamañño evamāha: |
Another says to him: |
‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; |
'Sir, that self which you speak of, that exists, I do not say it does not exist; |
no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. |
but, sir, that self is not completely annihilated to that extent. |
Atthi kho, bho, añño attā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “ananto ākāso”ti ākāsānañcāyatanūpago. |
There is, sir, another self, which, having completely transcended perceptions of form, with the disappearance of perceptions of sensory impact, and with non-attention to perceptions of diversity, thinking, "Space is infinite," attains and dwells in the base of infinite space. |
Taṁ tvaṁ na jānāsi na passasi. |
That you do not know, you do not see. |
Tamahaṁ jānāmi passāmi. |
That I know, I see. |
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. |
Sir, when that self, at the breaking up of the body, is annihilated and destroyed, and does not exist after death, to that extent, sir, this self is completely annihilated.' |
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. |
In this way, some declare the annihilation, destruction, and extermination of an existing being. |
Tamañño evamāha: |
Another says to him: |
‘atthi kho, bho, eso attā yaṁ tvaṁ vadesi, neso natthīti vadāmi; |
'Sir, that self which you speak of, that exists, I do not say it does not exist; |
no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. |
but, sir, that self is not completely annihilated to that extent. |
Atthi kho, bho, añño attā sabbaso ākāsānañcāyatanaṁ samatikkamma “anantaṁ viññāṇan”ti viññāṇañcāyatanūpago. |
There is, sir, another self, which, having completely transcended the base of infinite space, thinking, "Consciousness is infinite," attains and dwells in the base of infinite consciousness. |
Taṁ tvaṁ na jānāsi na passasi. |
That you do not know, you do not see. |
Tamahaṁ jānāmi passāmi. |
That I know, I see. |
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. |
Sir, when that self, at the breaking up of the body, is annihilated and destroyed, and does not exist after death, to that extent, sir, this self is completely annihilated.' |
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. |
In this way, some declare the annihilation, destruction, and extermination of an existing being. |
Tamañño evamāha: |
Another says to him: |
‘atthi kho, bho, so attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; |
'Sir, that self which you speak of, that exists, I do not say it does not exist; |
no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. |
but, sir, that self is not completely annihilated to that extent. |
Atthi kho, bho, añño attā sabbaso viññāṇañcāyatanaṁ samatikkamma “natthi kiñcī”ti ākiñcaññāyatanūpago. |
There is, sir, another self, which, having completely transcended the base of infinite consciousness, thinking, "There is nothing," attains and dwells in the base of nothingness. |
Taṁ tvaṁ na jānāsi na passasi. |
That you do not know, you do not see. |
Tamahaṁ jānāmi passāmi. |
That I know, I see. |
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. |
Sir, when that self, at the breaking up of the body, is annihilated and destroyed, and does not exist after death, to that extent, sir, this self is completely annihilated.' |
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. |
In this way, some declare the annihilation, destruction, and extermination of an existing being. |
Tamañño evamāha: |
Another says to him: |
‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; |
'Sir, that self which you speak of, that exists, I do not say it does not exist; |
no ca kho, bho, ayaṁ attā ettāvatā sammā samucchinno hoti. |
but, sir, that self is not completely annihilated to that extent. |
Atthi kho, bho, añño attā sabbaso ākiñcaññāyatanaṁ samatikkamma “santametaṁ paṇītametan”ti nevasaññānāsaññāyatanūpago. |
There is, sir, another self, which, having completely transcended the base of nothingness, thinking, "This is peaceful, this is sublime," attains and dwells in the base of neither-perception-nor-non-perception. |
Taṁ tvaṁ na jānāsi na passasi. |
That you do not know, you do not see. |
Tamahaṁ jānāmi passāmi. |
That I know, I see. |
So kho, bho, attā yato kāyassa bhedā ucchijjati vinassati, na hoti paraṁ maraṇā, ettāvatā kho, bho, ayaṁ attā sammā samucchinno hotī’ti. |
Sir, when that self, at the breaking up of the body, is annihilated and destroyed, and does not exist after death, to that extent, sir, this self is completely annihilated.' |
Ittheke sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti. |
In this way, some declare the annihilation, destruction, and extermination of an existing being. |
Imehi kho te, bhikkhave, samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi. |
These, bhikkhus, are the seven ways in which those recluses and brahmins who are annihilationists declare the annihilation, destruction, and extermination of an existing being. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti, sabbe te imeheva sattahi vatthūhi … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. |
Any recluses or brahmins, bhikkhus, who are annihilationists and who declare the annihilation, destruction, and extermination of an existing being, all of them do so in these seven ways... by which those who would rightly praise the Tathāgata might speak. |
3.2.5. Diṭṭhadhammanibbānavāda |
3.2.5. Doctrines of Nibbana in This Very Life |
Santi, bhikkhave, eke samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi. |
There are, bhikkhus, some recluses and brahmins who are upholders of Nibbana in this very life, who declare the supreme Nibbana for an existing being in this very life in five ways. |
Te ca bhonto samaṇabrāhmaṇā kimāgamma kimārabbha diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi? |
And what, reverend recluses and brahmins, based on what, by referring to what, are they upholders of Nibbana in this very life, who declare the supreme Nibbana for an existing being in this very life in five ways? |
Idha, bhikkhave, ekacco samaṇo vā brāhmaṇo vā evaṁvādī hoti evaṁdiṭṭhi: |
Here, bhikkhus, some recluse or brahmin has such a view and declares: |
‘yato kho, bho, ayaṁ attā pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. |
'When, sir, this self, fully endowed and supplied with the five cords of sensual pleasure, enjoys them, to this extent, sir, this self has attained the supreme Nibbana in this very life.' |
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti. |
In this way, some declare the supreme Nibbana for an existing being in this very life. |
Tamañño evamāha: |
Another says to him: |
‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; |
'Sir, that self which you speak of, that exists, I do not say it does not exist; |
no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. |
but, sir, that self has not attained the supreme Nibbana in this very life to that extent. |
Taṁ kissa hetu? |
For what reason? |
Kāmā hi, bho, aniccā dukkhā vipariṇāmadhammā, tesaṁ vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā. |
Because, sir, sensual pleasures are impermanent, painful, and subject to change; from their change and alteration arise sorrow, lamentation, pain, displeasure, and despair. |
Yato kho, bho, ayaṁ attā vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. |
When, sir, this self, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and abides in the first jhāna, which is accompanied by thought and deliberation, with rapture and pleasure born of seclusion, to this extent, sir, this self has attained the supreme Nibbana in this very life.' |
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti. |
In this way, some declare the supreme Nibbana for an existing being in this very life. |
Tamañño evamāha: |
Another says to him: |
‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; |
'Sir, that self which you speak of, that exists, I do not say it does not exist; |
no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. |
but, sir, that self has not attained the supreme Nibbana in this very life to that extent. |
Taṁ kissa hetu? |
For what reason? |
Yadeva tattha vitakkitaṁ vicāritaṁ, etenetaṁ oḷārikaṁ akkhāyati. |
Because whatever thought and deliberation there may be, that is declared to be gross. |
Yato kho, bho, ayaṁ attā vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. |
When, sir, this self, with the stilling of thought and deliberation, attains inner tranquillity and unification of mind, and enters upon and abides in the second jhāna, which is without thought and deliberation, with rapture and pleasure born of concentration, to this extent, sir, this self has attained the supreme Nibbana in this very life.' |
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti. |
In this way, some declare the supreme Nibbana for an existing being in this very life. |
Tamañño evamāha: |
Another says to him: |
‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; |
'Sir, that self which you speak of, that exists, I do not say it does not exist; |
no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. |
but, sir, that self has not attained the supreme Nibbana in this very life to that extent. |
Taṁ kissa hetu? |
For what reason? |
Yadeva tattha pītigataṁ cetaso uppilāvitattaṁ, etenetaṁ oḷārikaṁ akkhāyati. |
Because whatever elation of mind there may be due to rapture, that is declared to be gross. |
Yato kho, bho, ayaṁ attā pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti, tatiyaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. |
When, sir, this self, with the fading away of rapture, dwells in equanimity, mindful and clearly comprehending, and experiences pleasure with the body, and enters upon and abides in the third jhāna, of which the Noble Ones declare, "He dwells in pleasure with equanimity and mindfulness," to this extent, sir, this self has attained the supreme Nibbana in this very life.' |
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti. |
In this way, some declare the supreme Nibbana for an existing being in this very life. |
Tamañño evamāha: |
Another says to him: |
‘atthi kho, bho, eso attā, yaṁ tvaṁ vadesi, neso natthīti vadāmi; |
'Sir, that self which you speak of, that exists, I do not say it does not exist; |
no ca kho, bho, ayaṁ attā ettāvatā paramadiṭṭhadhammanibbānaṁ patto hoti. |
but, sir, that self has not attained the supreme Nibbana in this very life to that extent. |
Taṁ kissa hetu? |
For what reason? |
Yadeva tattha sukhamiti cetaso ābhogo, etenetaṁ oḷārikaṁ akkhāyati. |
Because whatever mental advertence there may be to pleasure, that is declared to be gross. |
Yato kho, bho, ayaṁ attā sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, ettāvatā kho, bho, ayaṁ attā paramadiṭṭhadhammanibbānaṁ patto hotī’ti. |
When, sir, this self, by abandoning pleasure and pain, and by the prior disappearance of joy and displeasure, enters upon and abides in the fourth jhāna, which is neither painful nor pleasant and is purified by equanimity and mindfulness, to this extent, sir, this self has attained the supreme Nibbana in this very life.' |
Ittheke sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti. |
In this way, some declare the supreme Nibbana for an existing being in this very life. |
Imehi kho te, bhikkhave, samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi. |
These, bhikkhus, are the five ways in which those recluses and brahmins who are upholders of Nibbana in this very life declare the supreme Nibbana for an existing being in this very life. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti, sabbe te imeheva pañcahi vatthūhi … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. |
Any recluses or brahmins, bhikkhus, who are upholders of Nibbana in this very life and who declare the supreme Nibbana for an existing being in this very life, all of them do so in these five ways... by which those who would rightly praise the Tathāgata might speak. |
Imehi kho te, bhikkhave, samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi. |
These, bhikkhus, are the forty-four ways in which those recluses and brahmins who are speculators about the future and holders of views regarding the future assert various doctrines concerning the future. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva catucattārīsāya vatthūhi … pe… yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. |
Any recluses or brahmins, bhikkhus, who are speculators about the future and holders of views regarding the future, and who assert various doctrines concerning the future, all of them do so in these forty-four ways... by which those who would rightly praise the Tathāgata might speak. |
Imehi kho te, bhikkhave, samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi. |
These, bhikkhus, are the recluses and brahmins who are speculators about the past and speculators about the future, who are both speculators about the past and future, and who, holding views regarding the past and future, assert various doctrines concerning the past and future in sixty-two ways. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi, etesaṁ vā aññatarena; |
Any recluses or brahmins, bhikkhus, who are speculators about the past, or speculators about the future, or both speculators about the past and future, and who, holding views regarding the past and future, assert various doctrines concerning the past and future, all of them do so in these sixty-two ways, or in one or another of them; |
natthi ito bahiddhā. |
there is no way outside these. |
Tayidaṁ, bhikkhave, tathāgato pajānāti: |
This, bhikkhus, the Tathāgata understands: |
‘ime diṭṭhiṭṭhānā evaṅgahitā evaṁparāmaṭṭhā evaṅgatikā bhavanti evaṁabhisamparāyā’ti. |
'These views, thus grasped, thus clung to, lead to such and such destinations and such and such future states.' And he understands this, and he understands what is beyond this, and that understanding is not clung to by him. When he does not cling, he has realized for himself the Deathless. |
Tañca tathāgato pajānāti, tato ca uttaritaraṁ pajānāti, tañca pajānanaṁ na parāmasati, aparāmasato cassa paccattaññeva nibbuti viditā. |
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Vedanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādāvimutto, bhikkhave, tathāgato. |
Having understood as it actually is the origin, the passing away, the gratification, the danger, and the escape in regard to feelings, the Tathāgata, bhikkhus, is liberated through non-clinging. |
Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. |
These, bhikkhus, are the Dhammas that are deep, hard to see, hard to comprehend, peaceful, sublime, beyond the sphere of logical reasoning, subtle, to be experienced by the wise, which the Tathāgata, having realized them for himself through direct knowledge, makes known, and by which those who would rightly praise the Tathāgata might speak. |
| The second recitation section. | |
4. Attālokapaññattivatthu |
4. The Basis of the Proclamation of the Self and the World |
4.1. Paritassitavipphanditavāra |
4.1. The Agitation and Floundering Section |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. |
Among these, bhikkhus, those recluses and brahmins who are eternalists, who declare the self and the world to be eternal in four ways—that too is a feeling experienced by those venerable recluses and brahmins who do not know, do not see, who are caught in craving, agitated and floundering. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. |
Among these, bhikkhus, those recluses and brahmins who are partial eternalists and partial non-eternalists, who declare the self and the world to be partly eternal and partly non-eternal in four ways—that too is a feeling experienced by those venerable recluses and brahmins who do not know, do not see, who are caught in craving, agitated and floundering. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. |
Among these, bhikkhus, those recluses and brahmins who are speculators about the finitude and infinity of the world, who declare the world to be finite or infinite in four ways—that too is a feeling experienced by those venerable recluses and brahmins who do not know, do not see, who are caught in craving, agitated and floundering. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. |
Among these, bhikkhus, those recluses and brahmins who are evasive amoralists, who, when questioned on this or that point, resort to verbal equivocation and evasive amoralism in four ways—that too is a feeling experienced by those venerable recluses and brahmins who do not know, do not see, who are caught in craving, agitated and floundering. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. |
Among these, bhikkhus, those recluses and brahmins who are upholders of fortuitous origination, who declare the self and the world to have arisen fortuitously in two ways—that too is a feeling experienced by those venerable recluses and brahmins who do not know, do not see, who are caught in craving, agitated and floundering. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. |
Among these, bhikkhus, those recluses and brahmins who are speculators about the past and holders of views regarding the past, and who assert various doctrines concerning the past in eighteen ways—that too is a feeling experienced by those venerable recluses and brahmins who do not know, do not see, who are caught in craving, agitated and floundering. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. |
Among these, bhikkhus, those recluses and brahmins who are assertors of a sentient self and who declare the self to be sentient after death in sixteen ways—that too is a feeling experienced by those venerable recluses and brahmins who do not know, do not see, who are caught in craving, agitated and floundering. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. |
Among these, bhikkhus, those recluses and brahmins who are assertors of an unconscious self and who declare the self to be unconscious after death in eight ways—that too is a feeling experienced by those venerable recluses and brahmins who do not know, do not see, who are caught in craving, agitated and floundering. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. |
Among these, bhikkhus, those recluses and brahmins who are assertors of a neither-sentient-nor-unconscious self, who declare the self to be neither sentient nor unconscious after death in eight ways—that too is a feeling experienced by those venerable recluses and brahmins who do not know, do not see, who are caught in craving, agitated and floundering. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. |
Among these, bhikkhus, those recluses and brahmins who are annihilationists, who declare the annihilation, destruction, and extermination of an existing being in seven ways—that too is a feeling experienced by those venerable recluses and brahmins who do not know, do not see, who are caught in craving, agitated and floundering. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. |
Among these, bhikkhus, those recluses and brahmins who are upholders of Nibbana in this very life, who declare the supreme Nibbana for an existing being in this very life in five ways—that too is a feeling experienced by those venerable recluses and brahmins who do not know, do not see, who are caught in craving, agitated and floundering. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. |
Among these, bhikkhus, those recluses and brahmins who are speculators about the future and holders of views regarding the future, and who assert various doctrines concerning the future in forty-four ways—that too is a feeling experienced by those venerable recluses and brahmins who do not know, do not see, who are caught in craving, agitated and floundering. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ ajānataṁ apassataṁ vedayitaṁ taṇhāgatānaṁ paritassitavipphanditameva. |
Among these, bhikkhus, those recluses and brahmins who are speculators about the past, or speculators about the future, or both speculators about the past and future, and who, holding views regarding the past and future, assert various doctrines concerning the past and future in sixty-two ways—that too is a feeling experienced by those venerable recluses and brahmins who do not know, do not see, who are caught in craving, agitated and floundering. |
4.2. Phassapaccayāvāra |
4.2. The Section on Contact as Condition |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā. |
Among these, bhikkhus, those recluses and brahmins who are eternalists, who declare the self and the world to be eternal in four ways—that too is conditioned by contact. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, tadapi phassapaccayā. |
Among these, bhikkhus, those recluses and brahmins who are partial eternalists and partial non-eternalists, who declare the self and the world to be partly eternal and partly non-eternal in four ways—that too is conditioned by contact. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, tadapi phassapaccayā. |
Among these, bhikkhus, those recluses and brahmins who are speculators about the finitude and infinity of the world, who declare the world to be finite or infinite in four ways—that too is conditioned by contact. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, tadapi phassapaccayā. |
Among these, bhikkhus, those recluses and brahmins who are evasive amoralists, who, when questioned on this or that point, resort to verbal equivocation and evasive amoralism in four ways—that too is conditioned by contact. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, tadapi phassapaccayā. |
Among these, bhikkhus, those recluses and brahmins who are upholders of fortuitous origination, who declare the self and the world to have arisen fortuitously in two ways—that too is conditioned by contact. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, tadapi phassapaccayā. |
Among these, bhikkhus, those recluses and brahmins who are speculators about the past and holders of views regarding the past, and who assert various doctrines concerning the past in eighteen ways—that too is conditioned by contact. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, tadapi phassapaccayā. |
Among these, bhikkhus, those recluses and brahmins who are assertors of a sentient self and who declare the self to be sentient after death in sixteen ways—that too is conditioned by contact. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā. |
Among these, bhikkhus, those recluses and brahmins who are assertors of an unconscious self and who declare the self to be unconscious after death in eight ways—that too is conditioned by contact. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, tadapi phassapaccayā. |
Among these, bhikkhus, those recluses and brahmins who are assertors of a neither-sentient-nor-unconscious self, who declare the self to be neither sentient nor unconscious after death in eight ways—that too is conditioned by contact. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, tadapi phassapaccayā. |
Among these, bhikkhus, those recluses and brahmins who are annihilationists, who declare the annihilation, destruction, and extermination of an existing being in seven ways—that too is conditioned by contact. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, tadapi phassapaccayā. |
Among these, bhikkhus, those recluses and brahmins who are upholders of Nibbana in this very life, who declare the supreme Nibbana for an existing being in this very life in five ways—that too is conditioned by contact. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, tadapi phassapaccayā. |
Among these, bhikkhus, those recluses and brahmins who are speculators about the future and holders of views regarding the future, and who assert various doctrines concerning the future in forty-four ways—that too is conditioned by contact. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, tadapi phassapaccayā. |
Among these, bhikkhus, those recluses and brahmins who are speculators about the past, or speculators about the future, or both speculators about the past and future, and who, holding views regarding the past and future, assert various doctrines concerning the past and future in sixty-two ways—that too is conditioned by contact. |
4.3. Netaṁṭhānaṁvijjativāra |
4.3. The Section on the Impossibility of Experience Without Contact |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. |
Among these, bhikkhus, that those recluses and brahmins who are eternalists, who declare the self and the world to be eternal in four ways, will experience anything without contact—that is not possible. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā ekaccaṁ sassataṁ ekaccaṁ asassataṁ attānañca lokañca paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. |
Among these, bhikkhus, that those recluses and brahmins who are partial eternalists and partial non-eternalists, who declare the self and the world to be partly eternal and partly non-eternal in four ways, will experience anything without contact—that is not possible. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā antānantikā antānantaṁ lokassa paññapenti catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. |
Among these, bhikkhus, that those recluses and brahmins who are speculators about the finitude and infinity of the world, who declare the world to be finite or infinite in four ways, will experience anything without contact—that is not possible. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā amarāvikkhepikā tattha tattha pañhaṁ puṭṭhā samānā vācāvikkhepaṁ āpajjanti amarāvikkhepaṁ catūhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. |
Among these, bhikkhus, that those recluses and brahmins who are evasive amoralists, who, when questioned on this or that point, resort to verbal equivocation and evasive amoralism in four ways, will experience anything without contact—that is not possible. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā adhiccasamuppannikā adhiccasamuppannaṁ attānañca lokañca paññapenti dvīhi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. |
Among these, bhikkhus, that those recluses and brahmins who are upholders of fortuitous origination, who declare the self and the world to have arisen fortuitously in two ways, will experience anything without contact—that is not possible. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. |
Among these, bhikkhus, that those recluses and brahmins who are speculators about the past and holders of views regarding the past, and who assert various doctrines concerning the past in eighteen ways, will experience anything without contact—that is not possible. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā uddhamāghātanaṁ saññiṁ attānaṁ paññapenti soḷasahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. |
Among these, bhikkhus, that those recluses and brahmins who are assertors of a sentient self and who declare the self to be sentient after death in sixteen ways, will experience anything without contact—that is not possible. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā, uddhamāghātanaṁ asaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. |
Among these, bhikkhus, that those recluses and brahmins who are assertors of an unconscious self and who declare the self to be unconscious after death in eight ways, will experience anything without contact—that is not possible. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā uddhamāghātanaṁ nevasaññīnāsaññiṁ attānaṁ paññapenti aṭṭhahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. |
Among these, bhikkhus, that those recluses and brahmins who are assertors of a neither-sentient-nor-unconscious self, who declare the self to be neither sentient nor unconscious after death in eight ways, will experience anything without contact—that is not possible. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā ucchedavādā sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññapenti sattahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. |
Among these, bhikkhus, that those recluses and brahmins who are annihilationists, who declare the annihilation, destruction, and extermination of an existing being in seven ways, will experience anything without contact—that is not possible. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā sato sattassa paramadiṭṭhadhammanibbānaṁ paññapenti pañcahi vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. |
Among these, bhikkhus, that those recluses and brahmins who are upholders of Nibbana in this very life, who declare the supreme Nibbana for an existing being in this very life in five ways, will experience anything without contact—that is not possible. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā aparantakappikā aparantānudiṭṭhino aparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti catucattārīsāya vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. |
Among these, bhikkhus, that those recluses and brahmins who are speculators about the future and holders of views regarding the future, and who assert various doctrines concerning the future in forty-four ways, will experience anything without contact—that is not possible. |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. |
Among these, bhikkhus, that those recluses and brahmins who are speculators about the past, or speculators about the future, or both speculators about the past and future, and who, holding views regarding the past and future, assert various doctrines concerning the past and future in sixty-two ways, will experience anything without contact—that is not possible. |
4.4. Diṭṭhigatikādhiṭṭhānavaṭṭakathā |
4.4. The Section on the Cycle Based on Views |
Tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṁ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikā ekaccaasassatikā …pe… yepi te samaṇabrāhmaṇā antānantikā … yepi te samaṇabrāhmaṇā amarāvikkhepikā … yepi te samaṇabrāhmaṇā adhiccasamuppannikā … yepi te samaṇabrāhmaṇā pubbantakappikā … yepi te samaṇabrāhmaṇā uddhamāghātanikā saññīvādā … yepi te samaṇabrāhmaṇā uddhamāghātanikā asaññīvādā … yepi te samaṇabrāhmaṇā uddhamāghātanikā nevasaññīnāsaññīvādā … yepi te samaṇabrāhmaṇā ucchedavādā … yepi te samaṇabrāhmaṇā diṭṭhadhammanibbānavādā … yepi te samaṇabrāhmaṇā aparantakappikā … yepi te samaṇabrāhmaṇā pubbantakappikā ca aparantakappikā ca pubbantāparantakappikā ca pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti dvāsaṭṭhiyā vatthūhi, sabbe te chahi phassāyatanehi phussa phussa paṭisaṁvedenti tesaṁ vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
Among these, bhikkhus, those recluses and brahmins who are eternalists, who declare the self and the world to be eternal in four ways, and those recluses and brahmins who are partial eternalists and partial non-eternalists... and those recluses and brahmins who are speculators about the finitude and infinity of the world... and those recluses and brahmins who are evasive amoralists... and those recluses and brahmins who are upholders of fortuitous origination... and those recluses and brahmins who are speculators about the past... and those recluses and brahmins who are assertors of a sentient self... and those recluses and brahmins who are assertors of an unconscious self... and those recluses and brahmins who are assertors of a neither-sentient-nor-unconscious self... and those recluses and brahmins who are annihilationists... and those recluses and brahmins who are upholders of Nibbana in this very life... and those recluses and brahmins who are speculators about the future... and those recluses and brahmins who are speculators about the past, or speculators about the future, or both speculators about the past and future, and who, holding views regarding the past and future, assert various doctrines concerning the past and future in sixty-two ways—all of them experience through contact at the six sense bases again and again; dependent on their feeling is craving, dependent on craving is clinging, dependent on clinging is existence, dependent on existence is birth, dependent on birth arise aging-and-death, sorrow, lamentation, pain, displeasure, and despair. |
5. Vivaṭṭakathādi |
5. The Discourse on Non-Becoming and So On |
Yato kho, bhikkhave, bhikkhu channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti, ayaṁ imehi sabbeheva uttaritaraṁ pajānāti. |
When, bhikkhus, a bhikkhu understands as it actually is the origin, the passing away, the gratification, the danger, and the escape in regard to the six sense bases for contact, he understands what is beyond all these. |
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā, ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti. |
Any recluses or brahmins, bhikkhus, who are speculators about the past, or speculators about the future, or both speculators about the past and future, and who, holding views regarding the past and future, assert various doctrines concerning the past and future—all of them are caught in these sixty-two ways, entangled in them. When they emerge, they emerge entangled here; when they are caught, they are caught in this net, and when they emerge, they emerge entangled. |
Seyyathāpi, bhikkhave, dakkho kevaṭṭo vā kevaṭṭantevāsī vā sukhumacchikena jālena parittaṁ udakadahaṁ otthareyya. |
Just as, bhikkhus, a skillful fisherman or his apprentice might cast a fine-meshed net over a small pond. |
Tassa evamassa: |
He would think: |
‘ye kho keci imasmiṁ udakadahe oḷārikā pāṇā, sabbe te antojālīkatā. |
'Whatever large creatures are in this pond, all of them are caught in this net. |
Ettha sitāva ummujjamānā ummujjanti; |
When they emerge, they emerge entangled here; |
ettha pariyāpannā antojālīkatāva ummujjamānā ummujjantī’ti; |
when they are caught, they are caught in this net, and when they emerge, they emerge entangled.' |
evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā pubbantakappikā vā aparantakappikā vā pubbantāparantakappikā vā pubbantāparantānudiṭṭhino pubbantāparantaṁ ārabbha anekavihitāni adhimuttipadāni abhivadanti, sabbe te imeheva dvāsaṭṭhiyā vatthūhi antojālīkatā ettha sitāva ummujjamānā ummujjanti, ettha pariyāpannā antojālīkatāva ummujjamānā ummujjanti. |
In the same way, bhikkhus, any recluses or brahmins who are speculators about the past, or speculators about the future, or both speculators about the past and future, and who, holding views regarding the past and future, assert various doctrines concerning the past and future—all of them are caught in these sixty-two ways, entangled here. When they emerge, they emerge entangled here; when they are caught, they are caught in this net, and when they emerge, they emerge entangled. |
Ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo tiṭṭhati. |
The Tathāgata, bhikkhus, has cut off the craving that leads to renewed existence. His body remains. |
Yāvassa kāyo ṭhassati, tāva naṁ dakkhanti devamanussā. |
As long as his body remains, gods and humans will see him. |
Kāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā. |
With the breaking up of the body, at the exhaustion of life, neither gods nor humans will see him. |
Seyyathāpi, bhikkhave, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭapaṭibandhāni, sabbāni tāni tadanvayāni bhavanti; |
Just as, bhikkhus, when the stalk of a mango cluster is cut, all the mangoes connected to that stalk follow it; |
evameva kho, bhikkhave, ucchinnabhavanettiko tathāgatassa kāyo tiṭṭhati, yāvassa kāyo ṭhassati, tāva naṁ dakkhanti devamanussā, kāyassa bhedā uddhaṁ jīvitapariyādānā na naṁ dakkhanti devamanussā”ti. |
in the same way, bhikkhus, the Tathāgata has cut off the craving that leads to renewed existence. His body remains. As long as his body remains, gods and humans will see him. With the breaking up of the body, at the exhaustion of life, neither gods nor humans will see him." |
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: |
When this was said, Venerable Ānanda said to the Blessed One: |
“acchariyaṁ, bhante, abbhutaṁ, bhante, ko nāmo ayaṁ, bhante, dhammapariyāyo”ti? |
It is amazing, venerable sir! It is wonderful, venerable sir! What is the name of this exposition of the Dhamma, venerable sir? |
“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ atthajālantipi naṁ dhārehi, dhammajālantipi naṁ dhārehi, brahmajālantipi naṁ dhārehi, diṭṭhijālantipi naṁ dhārehi, anuttaro saṅgāmavijayotipi naṁ dhārehī”ti. |
Therefore, Ānanda, you should remember this exposition of the Dhamma as 'The Net of Meaning,' as 'The Net of the Dhamma,' as 'The Brahma-net,' as 'The Net of Views,' and as 'The Supreme Victory in Battle.' |
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. |
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne dasasahassī lokadhātu akampitthāti. |
And as this exposition was being delivered, the ten-thousandfold world system trembled. |
Brahmajālasuttaṁ niṭṭhitaṁ paṭhamaṁ. |
The Discourse on the Brahma-net is finished, the first. |
dn2 |
dn2 |
Dīgha Nikāya 2 |
The Long Discourses 2 |
Sāmaññaphalasutta |
The Discourse on the Fruits of Recluseship |
1. Rājāmaccakathā |
1. The Story of the Royal Ministers |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi. |
Thus have I heard. On one occasion the Blessed One was living at Rājagaha, in Jīvaka Komārabhacca's Mango Grove, together with a large Sangha of bhikkhus, about twelve hundred and fifty bhikkhus. |
Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti. |
Now at that time, on the Uposatha day, the fifteenth day of the lunar fortnight, on the night of the full moon of the Komudī (Kattika) festival, King Ajātasattu of Magadha, the son of the Videha queen, was seated on the upper terrace of his palace, surrounded by his ministers. |
Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṁ udānesi: |
Then King Ajātasattu of Magadha, the son of the Videha queen, on that Uposatha day, uttered this exclamation: |
“ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti. |
"How delightful, sirs, is this moonlit night! How beautiful, sirs, is this moonlit night! How lovely, sirs, is this moonlit night! How charming, sirs, is this moonlit night! How auspicious, sirs, is this moonlit night! |
Kaṁ nu khvajja samaṇaṁ vā brāhmaṇaṁ vā payirupāseyyāma, yaṁ no payirupāsato cittaṁ pasīdeyyā”ti? |
Whom should we approach today, a recluse or a brahmin, by approaching whom our mind would be calmed?" |
Evaṁ vutte, aññataro rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: |
When this was said, a certain royal minister said to King Ajātasattu of Magadha, the son of the Videha queen: |
“ayaṁ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. |
"Here, your majesty, is Pūraṇa Kassapa, a leader of a group, a teacher of a group, renowned and famous, a founder of a sect, highly esteemed by many people, long experienced as a renunciant, who has reached old age. |
Taṁ devo pūraṇaṁ kassapaṁ payirupāsatu. |
May your majesty approach Pūraṇa Kassapa. |
Appeva nāma devassa pūraṇaṁ kassapaṁ payirupāsato cittaṁ pasīdeyyā”ti. |
Perhaps by approaching Pūraṇa Kassapa, your majesty's mind will be calmed." |
Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi. |
When this was said, King Ajātasattu of Magadha, the son of the Videha queen, remained silent. |
Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: |
Another royal minister said to King Ajātasattu of Magadha, the son of the Videha queen: |
“ayaṁ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. |
"Here, your majesty, is Makkhali Gosāla, a leader of a group, a teacher of a group, renowned and famous, a founder of a sect, highly esteemed by many people, long experienced as a renunciant, who has reached old age. |
Taṁ devo makkhaliṁ gosālaṁ payirupāsatu. |
May your majesty approach Makkhali Gosāla. |
Appeva nāma devassa makkhaliṁ gosālaṁ payirupāsato cittaṁ pasīdeyyā”ti. |
Perhaps by approaching Makkhali Gosāla, your majesty's mind will be calmed." |
Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi. |
When this was said, King Ajātasattu of Magadha, the son of the Videha queen, remained silent. |
Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: |
Another royal minister said to King Ajātasattu of Magadha, the son of the Videha queen: |
“ayaṁ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. |
"Here, your majesty, is Ajita Kesakambala, a leader of a group, a teacher of a group, renowned and famous, a founder of a sect, highly esteemed by many people, long experienced as a renunciant, who has reached old age. |
Taṁ devo ajitaṁ kesakambalaṁ payirupāsatu. |
May your majesty approach Ajita Kesakambala. |
Appeva nāma devassa ajitaṁ kesakambalaṁ payirupāsato cittaṁ pasīdeyyā”ti. |
Perhaps by approaching Ajita Kesakambala, your majesty's mind will be calmed." |
Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi. |
When this was said, King Ajātasattu of Magadha, the son of the Videha queen, remained silent. |
Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: |
Another royal minister said to King Ajātasattu of Magadha, the son of the Videha queen: |
“ayaṁ, deva, pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. |
"Here, your majesty, is Pakudha Kaccāyana, a leader of a group, a teacher of a group, renowned and famous, a founder of a sect, highly esteemed by many people, long experienced as a renunciant, who has reached old age. |
Taṁ devo pakudhaṁ kaccāyanaṁ payirupāsatu. |
May your majesty approach Pakudha Kaccāyana. |
Appeva nāma devassa pakudhaṁ kaccāyanaṁ payirupāsato cittaṁ pasīdeyyā”ti. |
Perhaps by approaching Pakudha Kaccāyana, your majesty's mind will be calmed." |
Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi. |
When this was said, King Ajātasattu of Magadha, the son of the Videha queen, remained silent. |
Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: |
Another royal minister said to King Ajātasattu of Magadha, the son of the Videha queen: |
“ayaṁ, deva, sañcayo belaṭṭhaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. |
"Here, your majesty, is Sañjaya Belaṭṭhaputta, a leader of a group, a teacher of a group, renowned and famous, a founder of a sect, highly esteemed by many people, long experienced as a renunciant, who has reached old age. |
Taṁ devo sañcayaṁ belaṭṭhaputtaṁ payirupāsatu. |
May your majesty approach Sañjaya Belaṭṭhaputta. |
Appeva nāma devassa sañcayaṁ belaṭṭhaputtaṁ payirupāsato cittaṁ pasīdeyyā”ti. |
Perhaps by approaching Sañjaya Belaṭṭhaputta, your majesty's mind will be calmed." |
Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi. |
When this was said, King Ajātasattu of Magadha, the son of the Videha queen, remained silent. |
Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: |
Another royal minister said to King Ajātasattu of Magadha, the son of the Videha queen: |
“ayaṁ, deva, nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. |
"Here, your majesty, is Nigaṇṭha Nāṭaputta, a leader of a group, a teacher of a group, renowned and famous, a founder of a sect, highly esteemed by many people, long experienced as a renunciant, who has reached old age. |
Taṁ devo nigaṇṭhaṁ nāṭaputtaṁ payirupāsatu. |
May your majesty approach Nigaṇṭha Nāṭaputta. |
Appeva nāma devassa nigaṇṭhaṁ nāṭaputtaṁ payirupāsato cittaṁ pasīdeyyā”ti. |
Perhaps by approaching Nigaṇṭha Nāṭaputta, your majesty's mind will be calmed." |
Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi. |
When this was said, King Ajātasattu of Magadha, the son of the Videha queen, remained silent. |
2. Komārabhaccajīvakakathā |
2. The Story of Jīvaka Komārabhacca |
Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti. |
Now at that time Jīvaka Komārabhacca was sitting silently not far from King Ajātasattu of Magadha, the son of the Videha queen. |
Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṁ komārabhaccaṁ etadavoca: |
Then King Ajātasattu of Magadha, the son of the Videha queen, said to Jīvaka Komārabhacca: |
“tvaṁ pana, samma jīvaka, kiṁ tuṇhī”ti? |
Why are you silent, my dear Jīvaka? |
“Ayaṁ, deva, bhagavā arahaṁ sammāsambuddho amhākaṁ ambavane viharati mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi. |
"Your majesty, here the Blessed One, the Arahant, the Perfectly Self-Enlightened One, is living in our Mango Grove with a large Sangha of bhikkhus, about twelve hundred and fifty bhikkhus. |
Taṁ kho pana bhagavantaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now such a good report has spread about that Blessed One: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
'Indeed, the Blessed One is an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.' |
Taṁ devo bhagavantaṁ payirupāsatu. |
May your majesty approach that Blessed One. |
Appeva nāma devassa bhagavantaṁ payirupāsato cittaṁ pasīdeyyā”ti. |
Perhaps by approaching the Blessed One, your majesty's mind will be calmed." |
“Tena hi, samma jīvaka, hatthiyānāni kappāpehī”ti. |
Then, my dear Jīvaka, have elephant vehicles prepared. |
“Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṁ nāgaṁ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi: |
"Yes, your majesty," replied Jīvaka Komārabhacca to King Ajātasattu of Magadha, the son of the Videha queen. Having had about five hundred female elephants prepared and the royal elephant for the king to mount, he announced to King Ajātasattu of Magadha, the son of the Videha queen: |
“kappitāni kho te, deva, hatthiyānāni, yassadāni kālaṁ maññasī”ti. |
Your majesty, the elephant vehicles are ready; do now what you think is timely. |
Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṁ nāgaṁ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṁ tena pāyāsi. |
Then King Ajātasattu of Magadha, the son of the Videha queen, having mounted female elephants, each with a woman, and having himself mounted the royal elephant, set out from Rājagaha with great royal splendor, with torches being carried, and proceeded to Jīvaka Komārabhacca's Mango Grove. |
Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṁ, ahu chambhitattaṁ, ahu lomahaṁso. |
Then King Ajātasattu of Magadha, the son of the Videha queen, as he drew near the Mango Grove, was overcome with fear, terror, and a thrill of horror. |
Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṁviggo lomahaṭṭhajāto jīvakaṁ komārabhaccaṁ etadavoca: |
Then King Ajātasattu of Magadha, the son of the Videha queen, frightened, agitated, with hair standing on end, said to Jīvaka Komārabhacca: |
“kacci maṁ, samma jīvaka, na vañcesi? |
"Are you not deceiving me, my dear Jīvaka? |
Kacci maṁ, samma jīvaka, na palambhesi? |
Are you not deluding me, my dear Jīvaka? |
Kacci maṁ, samma jīvaka, na paccatthikānaṁ desi? |
Are you not betraying me to my enemies, my dear Jīvaka? |
Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṁ bhikkhusatānaṁ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso”ti. |
For how could there be no sound of coughing, no sound of clearing throats, no clamor from such a large Sangha of bhikkhus, twelve hundred and fifty bhikkhus?" |
“Mā bhāyi, mahārāja, mā bhāyi, mahārāja. |
"Do not be afraid, great king! Do not be afraid, great king! |
Na taṁ, deva, vañcemi; |
I am not deceiving your majesty; |
na taṁ, deva, palambhāmi; |
I am not deluding your majesty; |
na taṁ, deva, paccatthikānaṁ demi. |
I am not betraying your majesty to your enemies. |
Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā jhāyantī”ti. |
Proceed, great king, proceed, great king, those are lights shining in the service hall." |
3. Sāmaññaphalapucchā |
3. Question about the Fruits of Recluseship |
Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova yena maṇḍalamāḷassa dvāraṁ tenupasaṅkami; |
Then King Ajātasattu of Magadha, the son of the Videha queen, went as far as the elephant could go, dismounted from the elephant, and proceeded on foot to the door of the service hall; |
upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca: |
having approached, he said to Jīvaka Komārabhacca: |
“kahaṁ pana, samma jīvaka, bhagavā”ti? |
Where, then, my dear Jīvaka, is the Blessed One? |
“Eso, mahārāja, bhagavā; |
"That, great king, is the Blessed One; |
eso, mahārāja, bhagavā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā”ti. |
that, great king, is the Blessed One sitting with his back to the middle pillar, facing east, with the Sangha of bhikkhus before him." |
Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami; |
Then King Ajātasattu of Magadha, the son of the Videha queen, approached the Blessed One; |
upasaṅkamitvā ekamantaṁ aṭṭhāsi. |
having approached, he stood to one side. |
Ekamantaṁ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā rahadamiva vippasannaṁ udānaṁ udānesi: |
As he stood to one side, King Ajātasattu of Magadha, the son of the Videha queen, surveyed the Sangha of bhikkhus, so utterly silent, so utterly calm, as clear as a lake, and he uttered this exclamation: |
“iminā me upasamena udayabhaddo kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṅgho samannāgato”ti. |
May Prince Udayibhadda be endowed with such calm as the Sangha of bhikkhus is now endowed with! |
“Agamā kho tvaṁ, mahārāja, yathāpeman”ti. |
You speak, great king, as you love. |
“Piyo me, bhante, udayabhaddo kumāro. |
"Prince Udayibhadda is dear to me, venerable sir. |
Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato”ti. |
May Prince Udayibhadda be endowed with such calm as the Sangha of bhikkhus is now endowed with, venerable sir." |
Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṁ abhivādetvā, bhikkhusaṅghassa añjaliṁ paṇāmetvā, ekamantaṁ nisīdi. |
Then King Ajātasattu of Magadha, the son of the Videha queen, having paid homage to the Blessed One and saluted the Sangha of bhikkhus with joined hands, sat down to one side. |
Ekamantaṁ nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca: |
Having sat down to one side, King Ajātasattu of Magadha, the son of the Videha queen, said to the Blessed One: |
“puccheyyāmahaṁ, bhante, bhagavantaṁ kañcideva desaṁ; |
"Venerable sir, I would like to ask the Blessed One about a certain matter; |
sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti. |
if the Blessed One would grant me the opportunity to answer my question." |
“Puccha, mahārāja, yadākaṅkhasī”ti. |
Ask, great king, what you wish. |
“Yathā nu kho imāni, bhante, puthusippāyatanāni, seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti; |
"Just as, venerable sir, there are various crafts, for example: mahouts, cavalrymen, charioteers, archers, standard-bearers, camp marshals, supply officers, royal princes, intrepid warriors, great elephants, heroes, leather-clad soldiers, sons of slave women, cooks, barbers, bath attendants, confectioners, garland-makers, dyers, weavers, basket-makers, potters, accountants, seal-makers, or any other such various crafts, they earn their living by the visible fruit of their craft in this very life; |
te tena attānaṁ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṁ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhapenti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. |
they make themselves happy and content by it, they make their parents happy and content, they make their children and wives happy and content, they make their friends and colleagues happy and content, and they establish gifts for recluses and brahmins that lead upwards, that are conducive to happiness, and that bring about rebirth in heaven. |
Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun”ti? |
Is it possible, venerable sir, to point out in the same way a visible fruit of recluseship in this very life?" |
“Abhijānāsi no tvaṁ, mahārāja, imaṁ pañhaṁ aññe samaṇabrāhmaṇe pucchitā”ti? |
Do you recollect, great king, having asked this question of any other recluses or brahmins? |
“Abhijānāmahaṁ, bhante, imaṁ pañhaṁ aññe samaṇabrāhmaṇe pucchitā”ti. |
I do recollect, venerable sir, having asked this question of other recluses and brahmins. |
“Yathā kathaṁ pana te, mahārāja, byākariṁsu, sace te agaru bhāsassū”ti. |
How then, great king, did they answer? If it is not troublesome for you, speak. |
“Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā”ti. |
It is not troublesome for me, venerable sir, when the Blessed One is seated here, or one like the Blessed One. |
“Tena hi, mahārāja, bhāsassū”ti. |
Then speak, great king. |
3.1. Pūraṇakassapavāda |
3.1. The Doctrine of Pūraṇa Kassapa |
“Ekamidāhaṁ, bhante, samayaṁ yena pūraṇo kassapo tenupasaṅkamiṁ; |
"Once, venerable sir, I approached Pūraṇa Kassapa; |
upasaṅkamitvā pūraṇena kassapena saddhiṁ sammodiṁ. |
having approached, I exchanged greetings with Pūraṇa Kassapa. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. |
When the courteous and amiable talk was concluded, I sat down to one side. |
Ekamantaṁ nisinno kho ahaṁ, bhante, pūraṇaṁ kassapaṁ etadavocaṁ: |
Having sat down to one side, venerable sir, I said to Pūraṇa Kassapa: |
‘yathā nu kho imāni, bho kassapa, puthusippāyatanāni, seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti; |
'Just as, sir Kassapa, there are various crafts, for example: mahouts, cavalrymen, charioteers, archers, standard-bearers, camp marshals, supply officers, royal princes, intrepid warriors, great elephants, heroes, leather-clad soldiers, sons of slave women, cooks, barbers, bath attendants, confectioners, garland-makers, dyers, weavers, basket-makers, potters, accountants, seal-makers, or any other such various crafts, they earn their living by the visible fruit of their craft in this very life; |
te tena attānaṁ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṁ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhapenti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. |
they make themselves happy and content by it, they make their parents happy and content, they make their children and wives happy and content, they make their friends and colleagues happy and content, and they establish gifts for recluses and brahmins that lead upwards, that are conducive to happiness, and that bring about rebirth in heaven. |
Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? |
Is it possible, sir Kassapa, to point out in the same way a visible fruit of recluseship in this very life?' |
Evaṁ vutte, bhante, pūraṇo kassapo maṁ etadavoca: |
When this was said, venerable sir, Pūraṇa Kassapa said to me: |
‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. |
'To him who acts, great king, or causes to act, who cuts or causes to cut, who burns or causes to burn, who causes sorrow or causes lamentation, who causes exhaustion or causes exhaustion, who causes agitation or causes agitation, who causes living beings to be destroyed, who takes what is not given, who breaks into houses, who plunders, who commits single-house robbery, who waylays on the road, who commits adultery, who speaks lies—to him who does these things, no evil is done. |
Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. |
If a man, with a razor-edged disk, were to make all the living beings on this earth into a single heap of flesh, a single pile of flesh, there would be no evil from that, no influx of evil. |
Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. |
If he were to go to the south bank of the Ganges, killing, slaughtering, cutting, causing to cut, burning, causing to burn, there would be no evil from that, no influx of evil. |
Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. |
If he were to go to the north bank of the Ganges, giving, causing to give, sacrificing, causing to sacrifice, there would be no merit from that, no influx of merit. |
Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti. |
By giving, by self-control, by restraint, by speaking truth, there is no merit, no influx of merit.' |
Itthaṁ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno akiriyaṁ byākāsi. |
Thus, venerable sir, when I asked Pūraṇa Kassapa about a visible fruit of recluseship, he declared non-action. |
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; |
Just as, venerable sir, if one were asked about a mango, one would answer about a breadfruit; or if one were asked about a breadfruit, one would answer about a mango; |
evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno akiriyaṁ byākāsi. |
even so, venerable sir, when I asked Pūraṇa Kassapa about a visible fruit of recluseship, he declared non-action. |
Tassa mayhaṁ, bhante, etadahosi: |
Then, venerable sir, I thought: |
‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. |
'How can one like me think it proper to disparage a recluse or brahmin living in my realm?' |
So kho ahaṁ, bhante, pūraṇassa kassapassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. |
So, venerable sir, I neither approved nor rejected Pūraṇa Kassapa's statement. |
Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā, tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ. |
Without approving or rejecting, being dissatisfied, without uttering a word of dissatisfaction, I rose from my seat and departed, without accepting or rejecting his words. |
3.2. Makkhaligosālavāda |
3.2. The Doctrine of Makkhali Gosāla |
Ekamidāhaṁ, bhante, samayaṁ yena makkhali gosālo tenupasaṅkamiṁ; |
Once, venerable sir, I approached Makkhali Gosāla; |
upasaṅkamitvā makkhalinā gosālena saddhiṁ sammodiṁ. |
having approached, I exchanged greetings with Makkhali Gosāla. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. |
When the courteous and amiable talk was concluded, I sat down to one side. |
Ekamantaṁ nisinno kho ahaṁ, bhante, makkhaliṁ gosālaṁ etadavocaṁ: |
Having sat down to one side, venerable sir, I said to Makkhali Gosāla: |
‘yathā nu kho imāni, bho gosāla, puthusippāyatanāni …pe… sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? |
'Just as, sir Gosāla, there are various crafts... Is it possible, sir Gosāla, to point out in the same way a visible fruit of recluseship in this very life?' |
Evaṁ vutte, bhante, makkhali gosālo maṁ etadavoca: |
When this was said, venerable sir, Makkhali Gosāla said to me: |
‘natthi, mahārāja, hetu natthi paccayo sattānaṁ saṅkilesāya, ahetū apaccayā sattā saṅkilissanti. |
'There is no cause, great king, no condition for the defilement of beings; beings are defiled without cause or condition. |
Natthi hetu, natthi paccayo sattānaṁ visuddhiyā, ahetū apaccayā sattā visujjhanti. |
There is no cause, no condition for the purification of beings; beings are purified without cause or condition. |
Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo. |
There is no self-exertion, no exertion by others, no human exertion, no strength, no energy, no human power, no human endeavor. |
Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedenti. |
All beings, all creatures, all existences, all living beings are without power, strength, or energy; they are fixed by destiny, chance, and nature, and experience pleasure and pain in the six classes of birth. |
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṁse nirayasate chattiṁsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti. |
There are fourteen hundred thousand main wombs, and sixty hundred and six hundred and five hundred deeds, and five deeds, and three deeds, and a deed and a half deed, and sixty-two paths, and sixty-two intermediate aeons, and six classes of birth, and eight stages of human existence, and forty-nine hundred of Ājīvakas, and forty-nine hundred of wanderers, and forty-nine hundred of nāga abodes, and twenty hundreds of sense-faculties, and thirty hundreds of hells, and thirty-six dust-elements, and seven sentient wombs, and seven unconscious wombs, and seven knot-wombs, and seven devas, and seven humans, and seven pisācas, and seven lakes, and seven precipitates, and seven waterfalls, and seven waterfalls hundreds, and seven dreams, and seven dreams hundreds, and eighty-four great aeons. |
Tattha natthi “imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi, paripakkaṁ vā kammaṁ phussa phussa byantiṁ karissāmī”ti hevaṁ natthi. |
Fools and wise alike, having wandered through existence, having transmigrated, will make an end of suffering. |
Doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse. |
There is no such thing as "by this virtue, or vow, or penance, or holy life, I will ripen unripened karma, or having ripened karma, I will experience and make an end of it." There is no such thing. |
Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; |
Pleasure and pain are measured out, limited in the cycle of existence; there is no diminution or increase, no exaltation or degradation. |
evameva bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissantī’ti. |
Just as a ball of string, when thrown, unwinds until it runs out; |
| even so, fools and wise alike, having wandered through existence, having transmigrated, will make an end of suffering.' | |
Itthaṁ kho me, bhante, makkhali gosālo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno saṁsārasuddhiṁ byākāsi. |
Thus, venerable sir, when I asked Makkhali Gosāla about a visible fruit of recluseship, he declared purification through transmigration. |
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; |
Just as, venerable sir, if one were asked about a mango, one would answer about a breadfruit; or if one were asked about a breadfruit, one would answer about a mango; |
evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno saṁsārasuddhiṁ byākāsi. |
even so, venerable sir, when I asked Makkhali Gosāla about a visible fruit of recluseship, he declared purification through transmigration. |
Tassa mayhaṁ, bhante, etadahosi: |
Then, venerable sir, I thought: |
‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. |
'How can one like me think it proper to disparage a recluse or brahmin living in my realm?' |
So kho ahaṁ, bhante, makkhalissa gosālassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. |
So, venerable sir, I neither approved nor rejected Makkhali Gosāla's statement. |
Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā, tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ. |
Without approving or rejecting, being dissatisfied, without uttering a word of dissatisfaction, I rose from my seat and departed, without accepting or rejecting his words. |
3.3. Ajitakesakambalavāda |
3.3. The Doctrine of Ajita Kesakambala |
Ekamidāhaṁ, bhante, samayaṁ yena ajito kesakambalo tenupasaṅkamiṁ; |
Once, venerable sir, I approached Ajita Kesakambala; |
upasaṅkamitvā ajitena kesakambalena saddhiṁ sammodiṁ. |
having approached, I exchanged greetings with Ajita Kesakambala. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. |
When the courteous and amiable talk was concluded, I sat down to one side. |
Ekamantaṁ nisinno kho ahaṁ, bhante, ajitaṁ kesakambalaṁ etadavocaṁ: |
Having sat down to one side, venerable sir, I said to Ajita Kesakambala: |
‘yathā nu kho imāni, bho ajita, puthusippāyatanāni …pe… sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? |
'Just as, sir Ajita, there are various crafts... Is it possible, sir Ajita, to point out in the same way a visible fruit of recluseship in this very life?' |
Evaṁ vutte, bhante, ajito kesakambalo maṁ etadavoca: |
When this was said, venerable sir, Ajita Kesakambala said to me: |
‘natthi, mahārāja, 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 pavedenti. |
'There is no gift, great king, no sacrifice, no offering, no fruit or result of good and bad deeds, no this world, no other world, no mother, no father, no spontaneously arising beings. |
Cātumahābhūtiko ayaṁ puriso, yadā kālaṁ karoti, pathavī pathavikāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati, ākāsaṁ indriyāni saṅkamanti. |
There are no recluses or brahmins in the world who are rightly gone, rightly practicing, who, having realized this world and the other world for themselves through direct knowledge, make them known. |
Āsandipañcamā purisā mataṁ ādāya gacchanti. |
This person is composed of the four great elements; when he dies, the earth element returns to the earth-mass, the water element returns to the water-mass, the fire element returns to the fire-mass, the air element returns to the air-mass, and the faculties pass into space. |
Yāvāḷāhanā padāni paññāyanti. |
The bearers, with the fifth at the bier, carry the corpse away. |
Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo. |
The footprints are discerned as far as the cremation ground. |
Dattupaññattaṁ yadidaṁ dānaṁ. |
The bones become dove-colored, and the offerings end in ashes. |
Tesaṁ tucchaṁ musā vilāpo ye keci atthikavādaṁ vadanti. |
It is a doctrine of fools, this talk of giving. |
Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṁ maraṇā’ti. |
Those who preach an existence doctrine are speaking empty, false babble. |
| Fools and wise alike, at the breaking up of the body, are annihilated and destroyed, they do not exist after death.' | |
Itthaṁ kho me, bhante, ajito kesakambalo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno ucchedaṁ byākāsi. |
Thus, venerable sir, when I asked Ajita Kesakambala about a visible fruit of recluseship, he declared annihilation. |
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; |
Just as, venerable sir, if one were asked about a mango, one would answer about a breadfruit; or if one were asked about a breadfruit, one would answer about a mango; |
evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno ucchedaṁ byākāsi. |
even so, venerable sir, when I asked Ajita Kesakambala about a visible fruit of recluseship, he declared annihilation. |
Tassa mayhaṁ, bhante, etadahosi: |
Then, venerable sir, I thought: |
‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. |
'How can one like me think it proper to disparage a recluse or brahmin living in my realm?' |
So kho ahaṁ, bhante, ajitassa kesakambalassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. |
So, venerable sir, I neither approved nor rejected Ajita Kesakambala's statement. |
Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ. |
Without approving or rejecting, being dissatisfied, without uttering a word of dissatisfaction, I rose from my seat and departed, without accepting or rejecting his words. |
3.4. Pakudhakaccāyanavāda |
3.4. The Doctrine of Pakudha Kaccāyana |
Ekamidāhaṁ, bhante, samayaṁ yena pakudho kaccāyano tenupasaṅkamiṁ; |
Once, venerable sir, I approached Pakudha Kaccāyana; |
upasaṅkamitvā pakudhena kaccāyanena saddhiṁ sammodiṁ. |
having approached, I exchanged greetings with Pakudha Kaccāyana. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. |
When the courteous and amiable talk was concluded, I sat down to one side. |
Ekamantaṁ nisinno kho ahaṁ, bhante, pakudhaṁ kaccāyanaṁ etadavocaṁ: |
Having sat down to one side, venerable sir, I said to Pakudha Kaccāyana: |
‘yathā nu kho imāni, bho kaccāyana, puthusippāyatanāni …pe… sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? |
'Just as, sir Kaccāyana, there are various crafts... Is it possible, sir Kaccāyana, to point out in the same way a visible fruit of recluseship in this very life?' |
Evaṁ vutte, bhante, pakudho kaccāyano maṁ etadavoca: |
When this was said, venerable sir, Pakudha Kaccāyana said to me: |
‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. |
'These seven bodies, great king, are unmade, unmaking, uncreated, uncreating, barren, firm as a mountain peak, standing firm as a pillar. |
Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. |
They do not move, do not change, do not harm each other, are incapable of causing pleasure or pain or pleasure and pain to each other. |
Katame satta? |
Which seven? |
Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame—ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. |
The earth body, the water body, the fire body, the air body, pleasure, pain, and the seventh, life. |
Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. |
These seven bodies are unmade, unmaking, uncreated, uncreating, barren, firm as a mountain peak, standing firm as a pillar. |
Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā. |
They do not move, do not change, do not harm each other, are incapable of causing pleasure or pain or pleasure and pain to each other. |
Yopi tiṇhena satthena sīsaṁ chindati, na koci kiñci jīvitā voropeti; |
There is no killer or one who causes to kill, no hearer or one who causes to hear, no knower or one who causes to know. |
sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupatatī’ti. |
Even if one cuts off a head with a sharp sword, no one deprives anyone of life; |
| the sword merely passes through the space between the seven bodies.' | |
Itthaṁ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno aññena aññaṁ byākāsi. |
Thus, venerable sir, when I asked Pakudha Kaccāyana about a visible fruit of recluseship, he explained something else in place of it. |
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; |
Just as, venerable sir, if one were asked about a mango, one would answer about a breadfruit; or if one were asked about a breadfruit, one would answer about a mango; |
evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno aññena aññaṁ byākāsi. |
even so, venerable sir, when I asked Pakudha Kaccāyana about a visible fruit of recluseship, he explained something else in place of it. |
Tassa mayhaṁ, bhante, etadahosi: |
Then, venerable sir, I thought: |
‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. |
'How can one like me think it proper to disparage a recluse or brahmin living in my realm?' |
So kho ahaṁ, bhante, pakudhassa kaccāyanassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ, anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ. |
So, venerable sir, I neither approved nor rejected Pakudha Kaccāyana's statement. |
| Without approving or rejecting, being dissatisfied, without uttering a word of dissatisfaction, I rose from my seat and departed, without accepting or rejecting his words. | |
3.5. Nigaṇṭhanāṭaputtavāda |
3.5. The Doctrine of Nigaṇṭha Nāṭaputta |
Ekamidāhaṁ, bhante, samayaṁ yena nigaṇṭho nāṭaputto tenupasaṅkamiṁ; |
Once, venerable sir, I approached Nigaṇṭha Nāṭaputta; |
upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṁ sammodiṁ. |
having approached, I exchanged greetings with Nigaṇṭha Nāṭaputta. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. |
When the courteous and amiable talk was concluded, I sat down to one side. |
Ekamantaṁ nisinno kho ahaṁ, bhante, nigaṇṭhaṁ nāṭaputtaṁ etadavocaṁ: |
Having sat down to one side, venerable sir, I said to Nigaṇṭha Nāṭaputta: |
‘yathā nu kho imāni, bho aggivessana, puthusippāyatanāni …pe… sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? |
'Just as, sir Aggivessana, there are various crafts... Is it possible, sir Aggivessana, to point out in the same way a visible fruit of recluseship in this very life?' |
Evaṁ vutte, bhante, nigaṇṭho nāṭaputto maṁ etadavoca: |
When this was said, venerable sir, Nigaṇṭha Nāṭaputta said to me: |
‘idha, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti. |
'Here, great king, the Nigaṇṭha is restrained by the fourfold restraint. |
Kathañca, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti? |
And how, great king, is the Nigaṇṭha restrained by the fourfold restraint? |
Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca. |
Here, great king, the Nigaṇṭha is restrained from all water, bound by all water, purified by all water, permeated by all water. |
Evaṁ kho, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti. |
That is how, great king, the Nigaṇṭha is restrained by the fourfold restraint. |
Yato kho, mahārāja, nigaṇṭho evaṁ cātuyāmasaṁvarasaṁvuto hoti; |
When, great king, the Nigaṇṭha is thus restrained by the fourfold restraint; |
ayaṁ vuccati, mahārāja, nigaṇṭho gatatto ca yatatto ca ṭhitatto cā’ti. |
he is then called, great king, one who has gone to the essence, attained the essence, established in the essence.' |
Itthaṁ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno cātuyāmasaṁvaraṁ byākāsi. |
Thus, venerable sir, when I asked Nigaṇṭha Nāṭaputta about a visible fruit of recluseship, he explained the fourfold restraint. |
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; |
Just as, venerable sir, if one were asked about a mango, one would answer about a breadfruit; or if one were asked about a breadfruit, one would answer about a mango; |
evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno cātuyāmasaṁvaraṁ byākāsi. |
even so, venerable sir, when I asked Nigaṇṭha Nāṭaputta about a visible fruit of recluseship, he explained the fourfold restraint. |
Tassa mayhaṁ, bhante, etadahosi: |
Then, venerable sir, I thought: |
‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. |
'How can one like me think it proper to disparage a recluse or brahmin living in my realm?' |
So kho ahaṁ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. |
So, venerable sir, I neither approved nor rejected Nigaṇṭha Nāṭaputta's statement. |
Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ. |
Without approving or rejecting, being dissatisfied, without uttering a word of dissatisfaction, I rose from my seat and departed, without accepting or rejecting his words. |
3.6. Sañcayabelaṭṭhaputtavāda |
3.6. The Doctrine of Sañjaya Belaṭṭhaputta |
Ekamidāhaṁ, bhante, samayaṁ yena sañcayo belaṭṭhaputto tenupasaṅkamiṁ; |
Once, venerable sir, I approached Sañjaya Belaṭṭhaputta; |
upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṁ sammodiṁ. |
having approached, I exchanged greetings with Sañjaya Belaṭṭhaputta. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. |
When the courteous and amiable talk was concluded, I sat down to one side. |
Ekamantaṁ nisinno kho ahaṁ, bhante, sañcayaṁ belaṭṭhaputtaṁ etadavocaṁ: |
Having sat down to one side, venerable sir, I said to Sañjaya Belaṭṭhaputta: |
‘yathā nu kho imāni, bho sañcaya, puthusippāyatanāni …pe… sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti? |
'Just as, sir Sañjaya, there are various crafts... Is it possible, sir Sañjaya, to point out in the same way a visible fruit of recluseship in this very life?' |
Evaṁ vutte, bhante, sañcayo belaṭṭhaputto maṁ etadavoca: |
When this was said, venerable sir, Sañjaya Belaṭṭhaputta said to me: |
‘atthi paro lokoti iti ce maṁ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṁ byākareyyaṁ. |
'If you ask me whether there is another world, if I were to say "there is another world," if I were to declare to you "there is another world," then "it is not so for me, it is not thus for me, it is not otherwise for me, it is not not so for me, it is not not not so for me." |
Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no. |
'If you ask me whether there is no other world... whether there is both another world and no other world... whether there is neither another world nor no other world... whether there are spontaneously arising beings... whether there are no spontaneously arising beings... whether there are both spontaneously arising beings and no spontaneously arising beings... whether there are neither spontaneously arising beings nor no spontaneously arising beings... whether there is the fruit and result of good and bad deeds... whether there is no fruit and result of good and bad deeds... whether there is both the fruit and result of good and bad deeds and no fruit and result of good and bad deeds... whether there is neither the fruit and result of good and bad deeds nor no fruit and result of good and bad deeds... whether the Tathāgata exists after death... whether the Tathāgata does not exist after death... whether the Tathāgata both exists and does not exist after death... whether the Tathāgata neither exists nor does not exist after death'—if you ask me this, if I were to say "the Tathāgata neither exists nor does not exist after death," if I were to declare to you "the Tathāgata neither exists nor does not exist after death," then "it is not so for me, it is not thus for me, it is not otherwise for me, it is not not so for me, it is not not not so for me."' |
Natthi paro loko …pe… atthi ca natthi ca paro loko …pe… nevatthi na natthi paro loko …pe… atthi sattā opapātikā …pe… natthi sattā opapātikā …pe… atthi ca natthi ca sattā opapātikā …pe… nevatthi na natthi sattā opapātikā …pe… atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… atthi ca natthi ca sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… nevatthi na natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… hoti tathāgato paraṁ maraṇā …pe… na hoti tathāgato paraṁ maraṇā …pe… hoti ca na ca hoti tathāgato paraṁ maraṇā …pe… neva hoti na na hoti tathāgato paraṁ maraṇāti iti ce maṁ pucchasi, neva hoti na na hoti tathāgato paraṁ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṁ maraṇāti iti te naṁ byākareyyaṁ. |
|
Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti. |
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Itthaṁ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi. |
Thus, venerable sir, when I asked Sañjaya Belaṭṭhaputta about a visible fruit of recluseship, he explained equivocation. |
Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; |
Just as, venerable sir, if one were asked about a mango, one would answer about a breadfruit; or if one were asked about a breadfruit, one would answer about a mango; |
evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi. |
even so, venerable sir, when I asked Sañjaya Belaṭṭhaputta about a visible fruit of recluseship, he explained equivocation. |
Tassa mayhaṁ, bhante, etadahosi: |
Then, venerable sir, I thought: |
‘ayañca imesaṁ samaṇabrāhmaṇānaṁ sabbabālo sabbamūḷho. |
'This fellow is the most foolish, the most deluded of these recluses and brahmins. |
Kathañhi nāma sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākarissatī’ti. |
How could he, when asked about a visible fruit of recluseship, explain equivocation?' |
Tassa mayhaṁ, bhante, etadahosi: |
Then, venerable sir, I thought: |
‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. |
'How can one like me think it proper to disparage a recluse or brahmin living in my realm?' |
So kho ahaṁ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. |
So, venerable sir, I neither approved nor rejected Sañjaya Belaṭṭhaputta's statement. |
Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ. |
Without approving or rejecting, being dissatisfied, without uttering a word of dissatisfaction, I rose from my seat and departed, without accepting or rejecting his words. |
4. Sāmaññaphala |
4. The Fruit of Recluseship |
4.1. Paṭhamasandiṭṭhikasāmaññaphala |
4.1. The First Visible Fruit of Recluseship |
Sohaṁ, bhante, bhagavantampi pucchāmi: |
"Now, venerable sir, I ask the Blessed One: |
‘yathā nu kho imāni, bhante, puthusippāyatanāni seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti, te tena attānaṁ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṁ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhapenti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. |
'Just as, venerable sir, there are various crafts, for example: mahouts, cavalrymen, charioteers, archers, standard-bearers, camp marshals, supply officers, royal princes, intrepid warriors, great elephants, heroes, leather-clad soldiers, sons of slave women, cooks, barbers, bath attendants, confectioners, garland-makers, dyers, weavers, basket-makers, potters, accountants, seal-makers, or any other such various crafts, they earn their living by the visible fruit of their craft in this very life; |
Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’”ti? |
they make themselves happy and content by it, they make their parents happy and content, they make their children and wives happy and content, they make their friends and colleagues happy and content, and they establish gifts for recluses and brahmins that lead upwards, that are conducive to happiness, and that bring about rebirth in heaven. |
| Is it possible, venerable sir, to point out in the same way a visible fruit of recluseship in this very life?'" | |
“Sakkā, mahārāja. |
"It is possible, great king. |
Tena hi, mahārāja, taññevettha paṭipucchissāmi. |
Then, great king, I will question you on this point. |
Yathā te khameyya, tathā naṁ byākareyyāsi. |
Answer as you see fit. |
Taṁ kiṁ maññasi, mahārāja, idha te assa puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. |
What do you think, great king? Suppose you had a man as your slave, a worker, who rose before you, lay down after you, did whatever you told him, acted agreeably, spoke pleasingly, and looked up to you. |
Tassa evamassa: |
He would think: |
‘acchariyaṁ, vata bho, abbhutaṁ, vata bho, puññānaṁ gati, puññānaṁ vipāko. |
'How amazing, sirs, how wonderful, sirs, is the result of merit, the ripening of merit! |
Ayañhi rājā māgadho ajātasattu vedehiputto manusso; |
This King Ajātasattu of Magadha, the son of the Videha queen, is a human being; |
ahampi manusso. |
I too am a human being. |
Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. |
This King Ajātasattu of Magadha, the son of the Videha queen, enjoys himself, fully endowed and supplied with the five cords of sensual pleasure, as if he were a deity. |
Ahaṁ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. |
But I am his slave, a worker, who rises before him, lies down after him, does whatever he tells me, acts agreeably, speaks pleasingly, and looks up to him. |
So vatassāhaṁ puññāni kareyyaṁ. |
It would be good if I too were to make merit. |
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 home life into homelessness?' |
So aparena samayena kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyya. |
So later, he shaves off his hair and beard, puts on saffron robes, and goes forth from the home life into homelessness. |
So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. |
Having thus gone forth, he dwells restrained in body, restrained in speech, restrained in mind, content with basic provisions of food and clothing, delighted in seclusion. |
Tañce te purisā evamāroceyyuṁ: |
And if your men were to report to you: |
‘yagghe, deva, jāneyyāsi, yo te so puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako; |
'Your majesty, you should know, that man who was your slave, a worker, who rose before you, lay down after you, did whatever you told him, acted agreeably, spoke pleasingly, and looked up to you; |
so, deva, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito. |
that man, your majesty, has shaved off his hair and beard, put on saffron robes, and gone forth from the home life into homelessness. |
So evaṁ pabbajito samāno kāyena saṁvuto viharati, vācāya saṁvuto viharati, manasā saṁvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti. |
Having thus gone forth, he dwells restrained in body, restrained in speech, restrained in mind, content with basic provisions of food and clothing, delighted in seclusion.' |
Api nu tvaṁ evaṁ vadeyyāsi: |
Would you then say: |
‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako’”ti? |
'Let that man come back to me, sirs! Let him again be my slave, a worker, who rises before me, lies down after me, does whatever I tell him, acts agreeably, speaks pleasingly, and looks up to me'?" |
“No hetaṁ, bhante. |
"No, venerable sir. |
Atha kho naṁ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṁ saṁvidaheyyāmā”ti. |
Rather, we ourselves would salute him, rise up for him, invite him with a seat, and even invite him with robes, almsfood, lodgings, and medicinal requisites for the sick. We would also arrange for his lawful protection and guard." |
“Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante hoti vā sandiṭṭhikaṁ sāmaññaphalaṁ no vā”ti? |
What do you think, great king? When this is the case, is there a visible fruit of recluseship or not? |
“Addhā kho, bhante, evaṁ sante hoti sandiṭṭhikaṁ sāmaññaphalan”ti. |
Indeed, venerable sir, when this is the case, there is a visible fruit of recluseship. |
“Idaṁ kho te, mahārāja, mayā paṭhamaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti. |
This, great king, is the first visible fruit of recluseship I have pointed out in this very life. |
4.2. Dutiyasandiṭṭhikasāmaññaphala |
4.2. The Second Visible Fruit of Recluseship |
“Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun”ti? |
Is it possible, venerable sir, to point out another visible fruit of recluseship in this very life, more excellent and sublime than these visible fruits of recluseship? |
“Sakkā, mahārāja. |
"It is possible, great king. |
Tena hi, mahārāja, taññevettha paṭipucchissāmi. |
Then, great king, I will question you on this point. |
Yathā te khameyya, tathā naṁ byākareyyāsi. |
Answer as you see fit. |
Taṁ kiṁ maññasi, mahārāja, idha te assa puriso kassako gahapatiko karakārako rāsivaḍḍhako. |
What do you think, great king? Suppose you had a man as a farmer, a householder, a tax-payer, a wealth-producer. |
Tassa evamassa: |
He would think: |
‘acchariyaṁ vata bho, abbhutaṁ vata bho, puññānaṁ gati, puññānaṁ vipāko. |
'How amazing, sirs, how wonderful, sirs, is the result of merit, the ripening of merit! |
Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso. |
This King Ajātasattu of Magadha, the son of the Videha queen, is a human being; I too am a human being. |
Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. |
This King Ajātasattu of Magadha, the son of the Videha queen, enjoys himself, fully endowed and supplied with the five cords of sensual pleasure, as if he were a deity. |
Ahaṁ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako. |
But I am his farmer, a householder, a tax-payer, a wealth-producer. |
So vatassāhaṁ puññāni kareyyaṁ. |
It would be good if I too were to make merit. |
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 home 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 pabbajeyya. |
So later, abandoning a small heap of possessions or abandoning a large heap of possessions, abandoning a small circle of relatives or abandoning a large circle of relatives, he shaves off his hair and beard, puts on saffron robes, and goes forth from the home life into homelessness. |
So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. |
Having thus gone forth, he dwells restrained in body, restrained in speech, restrained in mind, content with basic provisions of food and clothing, delighted in seclusion. |
Tañce te purisā evamāroceyyuṁ: |
And if your men were to report to you: |
‘yagghe, deva, jāneyyāsi, yo te so puriso kassako gahapatiko karakārako rāsivaḍḍhako; |
'Your majesty, you should know, that man who was your farmer, a householder, a tax-payer, a wealth-producer; |
so deva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito. |
that man, your majesty, has shaved off his hair and beard, put on saffron robes, and gone forth from the home life into homelessness. |
So evaṁ pabbajito samāno kāyena saṁvuto viharati, vācāya saṁvuto viharati, manasā saṁvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti. |
Having thus gone forth, he dwells restrained in body, restrained in speech, restrained in mind, content with basic provisions of food and clothing, delighted in seclusion.' |
Api nu tvaṁ evaṁ vadeyyāsi: |
Would you then say: |
‘etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako’”ti? |
'Let that man come back to me, sirs! Let him again be my farmer, a householder, a tax-payer, a wealth-producer'?" |
“No hetaṁ, bhante. |
"No, venerable sir. |
Atha kho naṁ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṁ saṁvidaheyyāmā”ti. |
Rather, we ourselves would salute him, rise up for him, invite him with a seat, and even invite him with robes, almsfood, lodgings, and medicinal requisites for the sick. We would also arrange for his lawful protection and guard." |
“Taṁ kiṁ maññasi, mahārāja? |
"What do you think, great king? |
Yadi evaṁ sante hoti vā sandiṭṭhikaṁ sāmaññaphalaṁ no vā”ti? |
When this is the case, is there a visible fruit of recluseship or not?" |
“Addhā kho, bhante, evaṁ sante hoti sandiṭṭhikaṁ sāmaññaphalan”ti. |
Indeed, venerable sir, when this is the case, there is a visible fruit of recluseship. |
“Idaṁ kho te, mahārāja, mayā dutiyaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti. |
This, great king, is the second visible fruit of recluseship I have pointed out in this very life. |
4.3. Paṇītatarasāmaññaphala |
4.3. More Sublime Fruits of Recluseship |
“Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetuṁ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā”ti? |
Is it possible, venerable sir, to point out another visible fruit of recluseship in this very life, more excellent and sublime than these visible fruits of recluseship? |
“Sakkā, mahārāja. |
"It is possible, great king. |
Tena hi, mahārāja, suṇohi, sādhukaṁ manasi karohi, bhāsissāmī”ti. |
Then, great king, listen, attend closely, I shall speak." |
“Evaṁ, bhante”ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi. |
"Yes, venerable sir," replied King Ajātasattu of Magadha, the son of the Videha queen, to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“idha, mahārāja, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
"Here, great king, a Tathāgata arises in the world, an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One. |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He, having realized this world with its devas, Māra, and Brahmā, this generation with its recluses and brahmins, its devas and humans, for himself through direct knowledge, 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, and good in the end, with the right meaning and the right phrasing; he proclaims the utterly complete and pure holy life. |
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. |
A householder or a householder's son, or one born in some other family, hears that Dhamma. |
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. |
Having heard that Dhamma, he acquires conviction in the Tathāgata. |
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: |
Endowed with that acquired conviction, he reflects thus: |
‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. |
'Confining is the home life, a path of dust; open air is renunciation. |
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. |
It is not easy for one living at home to practice the holy life utterly complete, utterly pure, 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 saffron robes, and go forth from the home 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 later, abandoning a small heap of possessions or abandoning a large heap of possessions, abandoning a small circle of relatives or abandoning a large circle of relatives, he shaves off his hair and beard, puts on saffron robes, and goes forth from the home life into homelessness. |
So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho. |
Having thus gone forth, he dwells restrained by the rules of the Pātimokkha, complete in conduct and resort, seeing danger in the slightest faults, taking up and training in the training rules; endowed with wholesome bodily and verbal action, with pure livelihood, accomplished in morality, guarded in the sense faculties, endowed with mindfulness and clear comprehension, and content. |
4.3.1. Sīla |
4.3.1. Morality |
4.3.1.1. Cūḷasīla |
4.3.1.1. The Minor Morality |
Kathañca, mahārāja, bhikkhu sīlasampanno hoti? |
And how, great king, is a bhikkhu accomplished in morality? |
Idha, mahārāja, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. |
Here, great king, a bhikkhu, having abandoned the taking of life, abstains from the taking of life. |
Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. |
He has laid down rod and weapon, is conscientious, full of kindness, and dwells compassionate for the welfare of all living beings. |
Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. |
Having abandoned taking what is not given, he abstains from taking what is not given; he takes only what is given, expecting what is given, and dwells with a self that has become pure through not stealing. |
Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. |
Having abandoned unchastity, he is chaste, living apart, abstaining from sexual intercourse, which is the way of the common person. |
Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. |
Having abandoned false speech, he abstains from false speech; he is a speaker of truth, reliable, trustworthy, dependable, and does not deceive the world. |
Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; |
Having abandoned slanderous speech, he abstains from slanderous speech; |
ito sutvā na amutra akkhātā imesaṁ bhedāya; |
what he has heard here, he does not repeat elsewhere to divide these people; |
amutra vā sutvā na imesaṁ akkhātā, amūsaṁ bhedāya. |
what he has heard elsewhere, he does not repeat here to divide those people. |
Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. |
Thus, he is a reconciler of those who are divided and a preserver of those who are united; he delights in concord, rejoices in concord, loves concord, and speaks words that create concord. |
Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; |
Having abandoned harsh speech, he abstains from harsh speech; |
yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. |
he speaks words that are gentle, pleasing to the ear, affectionate, heartwarming, courteous, agreeable, and appealing to many people. |
Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. |
Having abandoned idle chatter, he abstains from idle chatter; he speaks at the right time, speaks what is factual, speaks what is meaningful, speaks about the Dhamma and the discipline; he speaks words that are worth treasuring, timely, reasonable, well-defined, and connected with the goal. |
Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… ekabhattiko hoti rattūparato virato vikālabhojanā. |
He abstains from harming seeds and plants... He takes one meal a day, abstaining from food at night and from untimely food. |
Naccagītavāditavisūkadassanā paṭivirato hoti. |
He abstains from watching dancing, singing, music, and dramatic spectacles. |
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. |
He abstains from wearing garlands, from applying scents and cosmetics, and from adornment and beautification. |
Uccāsayanamahāsayanā paṭivirato hoti. |
He abstains from high and luxurious beds and seats. |
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 young 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 lands. |
Dūteyyapahiṇagamanānuyogā paṭivirato hoti. |
He abstains from running errands and going on missions. |
Kayavikkayā paṭivirato hoti. |
He abstains from buying and selling. |
Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. |
He abstains from cheating with scales, weights, and measures. |
Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. |
He abstains from bribery, deception, fraud, and crookedness. |
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. |
He abstains from cutting, killing, binding, highway robbery, looting, and acts of violence. |
Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Cūḷasīlaṁ niṭṭhitaṁ. |
The Minor Morality is finished. |
4.3.1.2. Majjhimasīla |
4.3.1.2. The Middle Morality |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. |
Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such harming of seeds and plants as this: namely, root seeds, stem seeds, joint seeds, cutting seeds, and fifthly, seed-seeds; he abstains from such harming of seeds and plants. |
Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. |
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Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. |
Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such storing of food as this: namely, storing food, storing drinks, storing clothes, storing conveyances, storing bedding, storing scents, storing meat; he abstains from such storing of food. |
Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ, iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. |
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Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. |
Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such unedifying shows as this: namely, dancing, singing, music, theatrical performances, recitations, hand-clapping, cymbals, pot-drums, acrobatic shows, conjuring shows, bamboo stunts, boundary washing, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick fights, boxing, wrestling, mock battles, troop reviews, army maneuvers; he abstains from such unedifying shows. |
Seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ iti vā iti evarūpā visūkadassanā paṭivirato hoti. |
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Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. |
Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such games and pastimes that lead to negligence as this: namely, eight-board games, ten-board games, spatial games, removing pieces from a pile, dice games, trap-ball, drawing lines on the ground, guessing letters, mind-reading, mimicry; he abstains from such games and pastimes that lead to negligence. |
Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. |
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Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. |
Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such high and luxurious beds and seats as this: namely, couches, divans, goat-hair rugs with long pile, multi-colored fleece spreads, white woolen blankets, woolen carpets embroidered with flowers, cotton mattresses, variegated woolen blankets, woolen rugs with long pile on one side, rugs with both sides of long pile, silk rugs, embroidered carpets, elephant blankets, horse blankets, chariot blankets, antelope-hide rugs, best deer-hide rugs, with canopies, or with crimson pillows at both ends; he abstains from such high and luxurious beds and seats. |
Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. |
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Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. |
Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such acts of adornment and beautification as this: namely, rubbing the body with powders, kneading the body, bathing, massaging, mirrors, eye-ointment, garlands, scents, unguents, facial powders, facial creams, bracelets, headbands, canes, staff cases, swords, umbrellas, embroidered slippers, turbans, jewels, yak-tail whisks, white clothes with long fringes; he abstains from such acts of adornment and beautification. |
Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. |
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Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. |
Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such frivolous talk as this: namely, talk about kings, robbers, ministers, armies, dangers, wars, food, drink, clothes, beds, garlands, scents, relatives, vehicles, villages, market towns, cities, countries, women, heroes, street talk, talk at watering places, talk about departed ancestors, talk about diversity, talk about the world, talk about the ocean, talk about existence and non-existence; he abstains from such frivolous talk. |
Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. |
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Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. |
Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such disputatious talk as this: namely, 'You don't understand this Dhamma and Discipline, I understand this Dhamma and Discipline. How could you understand this Dhamma and Discipline? You are practicing wrongly, I am practicing rightly. My statements are consistent, yours are not. What should have been said first, you said last. What should have been said last, you said first. What you pondered on has been overturned. Your thesis has been refuted. You have been defeated. Go and free yourself from your doctrine, if you can!'; he abstains from such disputatious talk. |
Seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, pure vacanīyaṁ pacchā avaca, pacchā vacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. |
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Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. |
Or some recluses and brahmins, having eaten food given by faith, lead their lives devoted to such running of errands and going on missions as this: namely, for kings, royal ministers, khattiyas, brahmins, householders, or young men, 'Go here, come there, take this, bring that from there'; he abstains from such running of errands and going on missions. |
Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. |
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Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṁ nijigīsitāro ca. |
Or some recluses and brahmins, having eaten food given by faith, are tricksters, flatterers, prognosticators, disparagers, and greedy for gain with gain; he abstains from such trickery and flattery. |
Iti evarūpā kuhanalapanā paṭivirato hoti. |
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Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Majjhimasīlaṁ niṭṭhitaṁ. |
The Middle Morality is finished. |
4.3.1.3. Mahāsīla |
4.3.1.3. The Major Morality |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. |
Or some recluses and brahmins, having eaten food given by faith, maintain their livelihood by such base arts and wrong livelihood as this: namely, fortune-telling by bodily marks, by omens, by portents, by dreams, by characteristics of good and bad luck, by signs of rats gnawing, by fire offerings, by ladle offerings, by husk offerings, by rice-grain offerings, by ghee offerings, by oil offerings, by mouth offerings, by blood offerings; by palmistry, geomancy, military predictions, knowledge of serpents, knowledge of spirits, knowledge of rats, knowledge of birds, knowledge of crows, predictions of length of life, charms against arrows, knowledge of animal sounds; he abstains from such base arts and wrong livelihood. |
Seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. |
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Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. |
Or some recluses and brahmins, having eaten food given by faith, maintain their livelihood by such base arts and wrong livelihood as this: namely, interpreting characteristics of gems, garments, staffs, swords, arrows, bows, weapons, women, men, boys, girls, slaves, slave-girls, elephants, horses, buffaloes, bulls, cows, goats, rams, fowls, quails, lizards, ear-rings, turtles, and other animals; he abstains from such base arts and wrong livelihood. |
Seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikalakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. |
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Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. |
Or some recluses and brahmins, having eaten food given by faith, maintain their livelihood by such base arts and wrong livelihood as this: namely, predicting 'There will be a royal procession,' 'There will not be a royal procession,' 'The internal kings will attack,' 'The external kings will retreat,' 'The external kings will attack,' 'The internal kings will retreat,' 'The internal kings will win,' 'The external kings will lose,' 'The external kings will win,' 'The internal kings will lose,' 'So-and-so will win,' 'So-and-so will lose'; he abstains from such base arts and wrong livelihood. |
Seyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. |
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Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. |
Or some recluses and brahmins, having eaten food given by faith, maintain their livelihood by such base arts and wrong livelihood as this: namely, predicting 'There will be a lunar eclipse,' 'There will be a solar eclipse,' 'There will be an eclipse of a constellation,' 'The moon and sun will follow a regular course,' 'The moon and sun will follow an irregular course,' 'The constellations will follow a regular course,' 'The constellations will follow an irregular course,' 'There will be a meteor shower,' 'There will be a blaze of fire in a direction,' 'There will be an earthquake,' 'There will be a rumble of thunder from the sky,' 'There will be a rising and setting, defilement and purification of the moon, sun, and constellations,' 'Such will be the result of a lunar eclipse,' 'Such will be the result of a solar eclipse,' 'Such will be the result of an eclipse of a constellation,' 'Such will be the result of the moon and sun following a regular course,' 'Such will be the result of the moon and sun following an irregular course,' 'Such will be the result of the constellations following a regular course,' 'Such will be the result of the constellations following an irregular course,' 'Such will be the result of a meteor shower,' 'Such will be the result of a blaze of fire in a direction,' 'Such will be the result of an earthquake,' 'Such will be the result of a rumble of thunder from the sky,' 'Such will be the result of a rising and setting, defilement and purification of the moon, sun, and constellations'; he abstains from such base arts and wrong livelihood. |
Seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. |
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Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. |
Or some recluses and brahmins, having eaten food given by faith, maintain their livelihood by such base arts and wrong livelihood as this: namely, predicting 'There will be abundant rain,' 'There will be a drought,' 'There will be a good harvest,' 'There will be a bad harvest,' 'There will be security,' 'There will be danger,' 'There will be sickness,' 'There will be health,' calculating, accounting, numerology, poetry, and speculation about the world; he abstains from such base arts and wrong livelihood. |
Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. |
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Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. |
Or some recluses and brahmins, having eaten food given by faith, maintain their livelihood by such base arts and wrong livelihood as this: namely, performing marriage ceremonies, divorce ceremonies, pledging a girl for marriage, performing a betrothal, performing a re-union ceremony, performing a separation ceremony, performing a success-bringing ceremony, performing a disaster-bringing ceremony, causing abortion, binding the tongue, setting the jaw, blessing by hand, making an offering to the mouth, making an offering to the ears, asking questions by means of a mirror, asking questions of a virgin, asking questions of a deity, worshiping the sun, worshiping the great one, kindling a flame, invoking the goddess of fortune; he abstains from such base arts and wrong livelihood. |
Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. |
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Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. |
Or some recluses and brahmins, having eaten food given by faith, maintain their livelihood by such base arts and wrong livelihood as this: namely, prescribing medicines, prescribing purgatives, prescribing emetics, prescribing purges from above, prescribing purges from below, prescribing head purges, administering ear oil, administering eye drops, administering nasal medicines, applying ointments, applying counter-ointments, ophthalmology, surgery, child medicine, administering root medicines, administering herbs; he abstains from such base arts and wrong livelihood. |
Seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā, mūlabhesajjānaṁ anuppadānaṁ, osadhīnaṁ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. |
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Idampissa hoti sīlasmiṁ. |
This is part of his morality. |
Sa kho so, mahārāja, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. |
That bhikkhu, great king, thus accomplished in morality, sees no danger from any quarter as far as his restraint in morality is concerned. |
Seyyathāpi, mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; |
Just as, great king, a king, a Khattiya anointed for kingship, having crushed his enemies, sees no danger from any quarter as far as his enemies are concerned; |
evameva kho, mahārāja, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. |
even so, great king, a bhikkhu thus accomplished in morality sees no danger from any quarter as far as his restraint in morality is concerned. |
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. |
He experiences within himself a blameless pleasure based on this noble aggregate of morality. |
Evaṁ kho, mahārāja, bhikkhu sīlasampanno hoti. |
That is how, great king, a bhikkhu is accomplished in morality. |
Mahāsīlaṁ niṭṭhitaṁ. |
The Major Morality is finished. |
4.3.2. Samādhi |
4.3.2. Concentration |
4.3.2.1. Indriyasaṁvara |
4.3.2.1. Sense-faculty Restraint |
Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti? |
And how, great king, is a bhikkhu guarded in the sense faculties? |
Idha, mahārāja, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Here, great king, having seen a form with the eye, a bhikkhu does not grasp at its general appearance or its detailed features. |
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. |
Because unskillful states of covetousness and displeasure might flow in upon one who dwells with the eye-faculty unrestrained, he practices restraint, he guards the eye-faculty, he undertakes restraint in the eye-faculty. |
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Having heard a sound with the ear... Having smelled an odor with the nose... Having tasted a flavor with the tongue... Having felt a tangible with the body... Having cognized a mind-object with the mind, he does not grasp at its general appearance or its detailed features. |
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. |
Because unskillful states of covetousness and displeasure might flow in upon one who dwells with the mind-faculty unrestrained, he practices restraint, he guards the mind-faculty, he undertakes restraint in the mind-faculty. |
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. |
He experiences within himself a blameless pleasure based on this noble sense-faculty restraint. |
Evaṁ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti. |
That is how, great king, a bhikkhu is guarded in the sense faculties. |
4.3.2.2. Satisampajañña |
4.3.2.2. Mindfulness and Clear Comprehension |
Kathañca, mahārāja, bhikkhu satisampajaññena samannāgato hoti? |
And how, great king, is a bhikkhu endowed with mindfulness and clear comprehension? |
Idha, mahārāja, bhikkhu 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. |
Here, great king, a bhikkhu acts with clear comprehension when going forward and returning, when looking ahead and looking around, when bending and stretching his limbs, when wearing his robes and carrying his alms bowl, when eating, drinking, chewing, and tasting, when defecating and urinating, when walking, standing, sitting, sleeping, waking, speaking, and remaining silent. |
Evaṁ kho, mahārāja, bhikkhu satisampajaññena samannāgato hoti. |
That is how, great king, a bhikkhu is endowed with mindfulness and clear comprehension. |
4.3.2.3. Santosa |
4.3.2.3. Contentment |
Kathañca, mahārāja, bhikkhu santuṭṭho hoti? |
And how, great king, is a bhikkhu content? |
Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. |
Here, great king, a bhikkhu is content with robes to protect his body and with almsfood to satisfy his stomach. |
So yena yeneva pakkamati, samādāyeva pakkamati. |
Wherever he goes, he goes taking only these with him. |
Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; |
Just as, great king, a bird, wherever it flies, flies with only its wings as a burden; |
evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. |
even so, great king, a bhikkhu is content with robes to protect his body and with almsfood to satisfy his stomach. |
So yena yeneva pakkamati, samādāyeva pakkamati. |
Wherever he goes, he goes taking only these with him. |
Evaṁ kho, mahārāja, bhikkhu santuṭṭho hoti. |
That is how, great king, a bhikkhu is content. |
4.3.2.4. Nīvaraṇappahāna |
4.3.2.4. Abandoning the Hindrances |
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
Endowed with this noble aggregate of morality, endowed with this noble sense-faculty restraint, endowed with this noble mindfulness and clear comprehension, and endowed with this noble contentment, he resorts to a secluded lodging: a forest, the root of a tree, a mountain, a cave, a mountain grotto, 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. |
Having returned from his alms round after his meal, he sits down, crosses his legs, holds his body erect, and establishes mindfulness in front of him. |
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. |
He abandons covetousness for the world, and dwells with a mind free from covetousness, purifying his mind from covetousness. |
Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. |
He abandons ill will and hatred, and dwells with a mind free from ill will, compassionate for the welfare of all living beings, purifying his mind from ill will and hatred. |
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti. |
He abandons sloth and torpor, and dwells free from sloth and torpor, perceiving light, mindful and clearly comprehending, purifying his mind from sloth and torpor. |
Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. |
He abandons restlessness and remorse, and dwells unagitated, with his mind inwardly peaceful, purifying his mind from restlessness and remorse. |
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. |
He abandons doubt, and dwells having crossed over doubt, without perplexity regarding skillful Dhammas, purifying his mind from doubt. |
Seyyathāpi, mahārāja, puriso iṇaṁ ādāya kammante payojeyya. |
Just as, great king, a man might borrow a loan and engage in business. |
Tassa te kammantā samijjheyyuṁ. |
And his business might prosper. |
So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. |
So he pays off his old debts, and there is even a surplus remaining for him to support his family. |
Tassa evamassa: |
He would think: |
‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. |
'I formerly borrowed a loan and engaged in business. |
Tassa me te kammantā samijjhiṁsu. |
My business prospered. |
Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. |
And I have paid off my old debts, and there is a surplus remaining for me to support my family.' |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
He would on that account experience joy and attain happiness. |
Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; |
Just as, great king, a man might be afflicted with disease, suffering, gravely ill; |
bhattañcassa nacchādeyya, na cassa kāye balamattā. |
and his food would not digest, and there would be no strength in his body. |
So aparena samayena tamhā ābādhā mucceyya; |
Then, after some time, he might be freed from that disease; |
bhattaṁ cassa chādeyya, siyā cassa kāye balamattā. |
and his food would digest, and there would be some strength in his body. |
Tassa evamassa: |
He would think: |
‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno; |
'I formerly was afflicted with disease, suffering, gravely ill; |
bhattañca me nacchādesi, na ca me āsi kāye balamattā. |
and my food did not digest, and there was no strength in my body. |
Somhi etarahi tamhā ābādhā mutto; |
Now I am freed from that disease; |
bhattañca me chādeti, atthi ca me kāye balamattā’ti. |
and my food digests, and there is strength in my body.' |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
He would on that account experience joy and attain happiness. |
Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa. |
Just as, great king, a man might be imprisoned in a jail. |
So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. |
Then, after some time, he might be freed from that jail, safe and sound, and without loss of any property. |
Tassa evamassa: |
He would think: |
‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. |
'I formerly was imprisoned in a jail, but now I am freed from that jail, safe and sound. |
Natthi ca me kiñci bhogānaṁ vayo’ti. |
And there is no loss of any of my property.' |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
He would on that account experience joy and attain happiness. |
Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. |
Just as, great king, a man might be a slave, not independent, dependent on others, not free to go where he wants. |
So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. |
Then, after some time, he might be freed from that slavery, independent, not dependent on others, free, free to go where he wants. |
Tassa evamassa: |
He would think: |
‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. |
'I formerly was a slave, not independent, dependent on others, not free to go where I wanted. |
Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. |
Now I am freed from that slavery, independent, not dependent on others, free, free to go where I want.' |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
He would on that account experience joy and attain happiness. |
Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. |
Just as, great king, a man might have wealth and property, and be traveling on a dangerous, famine-stricken desert road. |
So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. |
Then, after some time, he might cross that desert safely, and reach a village, safe and without danger. |
Tassa evamassa: |
He would think: |
‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. |
'I formerly had wealth and property, and was traveling on a dangerous, famine-stricken desert road. |
Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. |
Now I have crossed that desert safely, and reached a village, safe and without danger.' |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
He would on that account experience joy and attain happiness. |
Evameva kho, mahārāja, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati. |
Even so, great king, a bhikkhu regards these five hindrances as a debt, as a disease, as a prison, as slavery, as a desert road, when they are unabandoned in himself. |
Seyyathāpi, mahārāja, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; |
Just as, great king, he regards freedom from debt, health, release from prison, freedom, a safe destination; |
evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati. |
even so, great king, a bhikkhu regards these five hindrances as abandoned in himself. |
Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. |
When he sees these five hindrances as abandoned in himself, joy arises in him; being joyful, rapture arises; with a mind filled with rapture, his body is tranquil; tranquil in body, he feels pleasure; being pleased, his mind becomes concentrated. |
4.3.2.5. Paṭhamajhāna |
4.3.2.5. The First Jhāna |
So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the **first jhāna**, which is accompanied by thought and deliberation, with rapture and pleasure born of seclusion. |
So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. |
He pervades, suffuses, fills, and permeates his very body with the rapture and pleasure born of seclusion, so that there is no part of his whole body not pervaded by the rapture and pleasure born of seclusion. |
Seyyathāpi, mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; |
Just as, great king, a skillful bathman or his apprentice might sprinkle bath powder into a brass basin and knead it repeatedly with water until the ball of bath powder is thoroughly saturated, permeated, and filled with moisture, yet without dripping; |
evameva kho, mahārāja, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. |
even so, great king, a bhikkhu pervades, suffuses, fills, and permeates his very body with the rapture and pleasure born of seclusion, so that there is no part of his whole body not pervaded by the rapture and pleasure born of seclusion. |
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. |
This too, great king, is a visible fruit of recluseship, more excellent and sublime than the previous visible fruits of recluseship. |
4.3.2.6. Dutiyajhāna |
4.3.2.6. The Second Jhāna |
Puna caparaṁ, mahārāja, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
Further, great king, with the stilling of thought and deliberation, he attains inner tranquillity and unification of mind, and enters upon and abides in the **second jhāna**, which is without thought and deliberation, with rapture and pleasure born of concentration. |
So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. |
He pervades, suffuses, fills, and permeates his very body with the rapture and pleasure born of concentration, so that there is no part of his whole body not pervaded by the rapture and pleasure born of concentration. |
Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya. |
Just as, great king, there might be a lake with deep water, with no inlet for water from the east, or from the south, or from the west, or from the north, and the sky would not supply it with proper showers from time to time. |
Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa. |
Yet a cool stream of water might well up from within that very lake and pervade, suffuse, fill, and permeate the lake with cool water, so that there would be no part of the entire lake not pervaded by cool water. |
Evameva kho, mahārāja, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. |
Even so, great king, a bhikkhu pervades, suffuses, fills, and permeates his very body with the rapture and pleasure born of concentration, so that there is no part of his whole body not pervaded by the rapture and pleasure born of concentration. |
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. |
This too, great king, is a visible fruit of recluseship, more excellent and sublime than the previous visible fruits of recluseship. |
4.3.2.7. Tatiyajhāna |
4.3.2.7. The Third Jhāna |
Puna caparaṁ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: |
Further, great king, with the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and he experiences pleasure with the body, and enters upon and abides in the **third jhāna**, of which the Noble Ones declare, "He dwells in pleasure with equanimity and mindfulness." |
‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. |
He pervades, suffuses, fills, and permeates his very body with this pleasure devoid of rapture, so that there is no part of his whole body not pervaded by this pleasure devoid of rapture. |
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. |
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| Just as, great king, in a pond of blue lotuses or pink lotuses or white lotuses, some blue lotuses or pink lotuses or white lotuses, born in the water, grown in the water, remaining submerged in the water, drawing sustenance from within the water, might be pervaded, suffused, filled, and permeated with cool water from their tips to their roots, so that there would be no part of the entire blue lotus or pink lotus or white lotus not pervaded by cool water. | |
Seyyathāpi, mahārāja, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa; |
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evameva kho, mahārāja, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. |
Even so, great king, a bhikkhu pervades, suffuses, fills, and permeates his very body with this pleasure devoid of rapture, so that there is no part of his whole body not pervaded by this pleasure devoid of rapture. |
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. |
This too, great king, is a visible fruit of recluseship, more excellent and sublime than the previous visible fruits of recluseship. |
4.3.2.8. Catutthajhāna |
4.3.2.8. The Fourth Jhāna |
Puna caparaṁ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Further, great king, by abandoning pleasure and pain, and by the prior disappearance of joy and displeasure, he enters upon and abides in the **fourth jhāna**, which is neither painful nor pleasant and is purified by equanimity and mindfulness. |
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. |
He sits pervading his body with a pure, bright mind, so that there is no part of his whole body not pervaded by this pure, bright mind. |
Seyyathāpi, mahārāja, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; |
Just as, great king, a man might sit covering himself from head to foot with a white cloth, so that there would be no part of his whole body not covered by the white cloth; |
evameva kho, mahārāja, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. |
even so, great king, a bhikkhu sits pervading his body with a pure, bright mind, so that there is no part of his whole body not pervaded by this pure, bright mind. |
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. |
This too, great king, is a visible fruit of recluseship, more excellent and sublime than the previous visible fruits of recluseship. |
4.3.3. Aṭṭhañāṇa |
4.3.3. Eight Knowledges |
4.3.3.1. Vipassanāñāṇa |
4.3.3.1. Insight Knowledge |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. |
With his mind thus concentrated, purified, and bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the **knowledge and vision of insight**. |
So evaṁ pajānāti: |
He understands thus: |
‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; |
'This body of mine is material, composed of the four great elements, born of mother and father, sustained by rice and gruel, subject to impermanence, to being rubbed away, to being massaged, to being broken up, to being scattered; |
idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. |
and this consciousness of mine is dependent on it, bound up with it.' |
Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. |
Just as, great king, a beautiful, well-made, eight-faceted beryl gem of the finest water, pure, bright, immaculate, and perfect in all its aspects, might have a blue, yellow, red, white, or brown thread passed through it. |
Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. |
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Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: |
A man with good eyesight, holding it in his hand, would examine it: |
‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno; |
'This is a beautiful, well-made, eight-faceted beryl gem of the finest water, pure, bright, immaculate, and perfect in all its aspects; |
tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti. |
and this is a blue, yellow, red, white, or brown thread passed through it.' |
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. |
Even so, great king, with his mind thus concentrated, purified, and bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, a bhikkhu directs and inclines his mind to the **knowledge and vision of insight**. |
So evaṁ pajānāti: |
He understands thus: |
‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; |
'This body of mine is material, composed of the four great elements, born of mother and father, sustained by rice and gruel, subject to impermanence, to being rubbed away, to being massaged, to being broken up, to being scattered; |
idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. |
and this consciousness of mine is dependent on it, bound up with it.' |
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. |
This too, great king, is a visible fruit of recluseship, more excellent and sublime than the previous visible fruits of recluseship. |
4.3.3.2. Manomayiddhiñāṇa |
4.3.3.2. Knowledge of Mind-made Body |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. |
With his mind thus concentrated, purified, and bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the **creation of a mind-made body**. |
So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. |
He creates from this body another body, material, mind-made, complete in all its limbs and parts, not deficient in any faculty. |
Seyyathāpi, mahārāja, puriso muñjamhā īsikaṁ pavāheyya. |
Just as, great king, a man might draw a reed from its sheath. |
Tassa evamassa: |
He would think: |
‘ayaṁ muñjo, ayaṁ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti. |
'This is the reed, this is the sheath; the reed is one thing, the sheath is another; but the reed has been drawn from the sheath.' |
Seyyathā vā pana, mahārāja, puriso asiṁ kosiyā pavāheyya. |
Or just as, great king, a man might draw a sword from its scabbard. |
Tassa evamassa: |
He would think: |
‘ayaṁ asi, ayaṁ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti. |
'This is the sword, this is the scabbard; the sword is one thing, the scabbard is another; but the sword has been drawn from the scabbard.' |
Seyyathā vā pana, mahārāja, puriso ahiṁ karaṇḍā uddhareyya. |
Or just as, great king, a man might draw a snake from a basket. |
Tassa evamassa: |
He would think: |
‘ayaṁ ahi, ayaṁ karaṇḍo. |
'This is the snake, this is the basket. |
Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti. |
The snake is one thing, the basket is another; but the snake has been drawn from the basket.' |
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. |
Even so, great king, with his mind thus concentrated, purified, and bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, a bhikkhu directs and inclines his mind to the **creation of a mind-made body**. |
So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. |
He creates from this body another body, material, mind-made, complete in all its limbs and parts, not deficient in any faculty. |
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. |
This too, great king, is a visible fruit of recluseship, more excellent and sublime than the previous visible fruits of recluseship. |
4.3.3.3. Iddhividhañāṇa |
4.3.3.3. Knowledge of Supernormal Powers |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. |
With his mind thus concentrated, purified, and bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the **various kinds of supernormal powers**. |
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; |
He experiences various kinds of supernormal powers: being one, he becomes many; being many, he becomes one; he appears and vanishes; he goes unimpeded through walls, ramparts, and mountains as if through space; he dives in and out of the earth as if in water; he walks on water without sinking as if on dry land; he travels through the air cross-legged like a winged bird; he touches and strokes with his hand the moon and sun, so mighty and powerful; he exercises bodily mastery even as far as the Brahmā world. |
āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; |
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pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; |
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udakepi abhijjamāne gacchati seyyathāpi pathaviyā; |
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ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; |
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imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; |
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yāva brahmalokāpi kāyena vasaṁ vatteti. |
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Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. |
Just as, great king, a skillful potter or his apprentice, with well-prepared clay, would make and produce whatever kind of pottery he wishes. |
Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. |
Or just as, great king, a skillful ivory carver or his apprentice, with well-prepared ivory, would make and produce whatever kind of ivory carving he wishes. |
Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. |
Or just as, great king, a skillful goldsmith or his apprentice, with well-prepared gold, would make and produce whatever kind of gold ornament he wishes. |
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. |
Even so, great king, with his mind thus concentrated, purified, and bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, a bhikkhu directs and inclines his mind to the **various kinds of supernormal powers**. |
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; |
He experiences various kinds of supernormal powers: being one, he becomes many; being many, he becomes one; he appears and vanishes; he goes unimpeded through walls, ramparts, and mountains as if through space; he dives in and out of the earth as if in water; he walks on water without sinking as if on dry land; he travels through the air cross-legged like a winged bird; he touches and strokes with his hand the moon and sun, so mighty and powerful; he exercises bodily mastery even as far as the Brahmā world. |
āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; |
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pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; |
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udakepi abhijjamāne gacchati seyyathāpi pathaviyā; |
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ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; |
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imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; |
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yāva brahmalokāpi kāyena vasaṁ vatteti. |
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Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. |
This too, great king, is a visible fruit of recluseship, more excellent and sublime than the previous visible fruits of recluseship. |
4.3.3.4. Dibbasotañāṇa |
4.3.3.4. Divine Ear Knowledge |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. |
With his mind thus concentrated, purified, and bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the **divine ear element**. |
So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. |
With the divine ear element, purified and surpassing that of humans, he hears both kinds of sounds, divine and human, those that are far and those that are near. |
Seyyathāpi, mahārāja, puriso addhānamaggappaṭipanno. |
Just as, great king, a man traveling on a highway. |
So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. |
He might hear the sound of a drum, the sound of a tabor, the sound of a conch, the sound of a gong, the sound of a drum. |
Tassa evamassa: |
He would think: |
‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi. |
'That is the sound of a drum,' or 'That is the sound of a tabor,' or 'That is the sound of a conch, a gong, a drum.' |
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. |
Even so, great king, with his mind thus concentrated, purified, and bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, a bhikkhu directs and inclines his mind to the **divine ear element**. |
So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. |
With the divine ear element, purified and surpassing that of humans, he hears both kinds of sounds, divine and human, those that are far and those that are near. |
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. |
This too, great king, is a visible fruit of recluseship, more excellent and sublime than the previous visible fruits of recluseship. |
4.3.3.5. Cetopariyañāṇa |
4.3.3.5. Knowledge of Others' Minds |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. |
With his mind thus concentrated, purified, and bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the **knowledge of others' minds**. |
So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. |
He comprehends the minds of other beings, other persons, by his own mind: he understands a mind with lust as 'mind with lust,' and a mind without lust as 'mind without lust'; he understands a mind with aversion as 'mind with aversion,' and a mind without aversion as 'mind without aversion'; he understands a mind with delusion as 'mind with delusion,' and a mind without delusion as 'mind without delusion'; he understands a constricted mind as 'constricted mind,' and a scattered mind as 'scattered mind'; he understands an exalted mind as 'exalted mind,' and an unexalted mind as 'unexalted mind'; he understands a surpassable mind as 'surpassable mind,' and an unsurpassed mind as 'unsurpassed mind'; he understands a concentrated mind as 'concentrated mind,' and an unconcentrated mind as 'unconcentrated mind'; he understands a liberated mind as 'liberated mind,' and an unliberated mind as 'unliberated mind.' |
Seyyathāpi, mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya; |
Just as, great king, a woman or a man, young, youthful, fond of adornment, might examine the reflection of their own face in a well-polished, clean, and clear mirror or in a bowl of clear water: they would know a blemish as 'a blemish,' or a blemish-free face as 'blemish-free.' |
evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. |
Even so, great king, with his mind thus concentrated, purified, and bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, a bhikkhu directs and inclines his mind to the **knowledge of others' minds**. |
So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. |
He comprehends the minds of other beings, other persons, by his own mind: he understands a mind with lust as 'mind with lust,' and a mind without lust as 'mind without lust'; he understands a mind with aversion as 'mind with aversion,' and a mind without aversion as 'mind without aversion'; he understands a mind with delusion as 'mind with delusion,' and a mind without delusion as 'mind without delusion'; he understands a constricted mind as 'constricted mind,' and a scattered mind as 'scattered mind'; he understands an exalted mind as 'exalted mind,' and an unexalted mind as 'unexalted mind'; he understands a surpassable mind as 'surpassable mind,' and an unsurpassed mind as 'unsurpassed mind'; he understands a concentrated mind as 'concentrated mind,' and an unconcentrated mind as 'unconcentrated mind'; he understands a liberated mind as 'liberated mind,' and an unliberated mind as 'unliberated mind.' |
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. |
This too, great king, is a visible fruit of recluseship, more excellent and sublime than the previous visible fruits of recluseship. |
4.3.3.6. Pubbenivāsānussatiñāṇa |
4.3.3.6. Knowledge of Recollection of Past Lives |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. |
With his mind thus concentrated, purified, and bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the **knowledge of the recollection of past lives**. |
So 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; |
He recollects his manifold past existences: that is to say, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, one hundred births, one thousand births, one hundred thousand births, many hundreds of world-cycles of contraction, many hundreds of world-cycles of expansion, many hundreds of world-cycles of contraction and expansion: 'There I was named so-and-so, of such-and-such a clan, with such-and-such an appearance, such-and-such was my food, such-and-such my experience of pleasure and pain, such-and-such my life span. Having passed away from there, I arose yonder; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. |
there too I was named so-and-so, of such-and-such a clan, with such-and-such an appearance, such-and-such was my food, such-and-such my experience of pleasure and pain, such-and-such my life span. Having passed away from there, I arose here.' |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Thus he recollects his manifold past existences with their distinct modes and details. |
Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya. |
Just as, great king, a man might go from his own village to another village, and from that village to yet another village. |
So tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. |
Then he might return from that village to his own village. |
Tassa evamassa: |
He would think: |
‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. |
'I went from my own village to that village; there I stood thus, sat thus, spoke thus, remained silent thus; and from that village I went to that village; there too I stood thus, sat thus, spoke thus, remained silent thus; now I have returned from that village to my own village.' |
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. |
Even so, great king, with his mind thus concentrated, purified, and bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, a bhikkhu directs and inclines his mind to the **knowledge of the recollection of past lives**. |
So 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; |
He recollects his manifold past existences: that is to say, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, one hundred births, one thousand births, one hundred thousand births, many hundreds of world-cycles of contraction, many hundreds of world-cycles of expansion, many hundreds of world-cycles of contraction and expansion: 'There I was named so-and-so, of such-and-such a clan, with such-and-such an appearance, such-and-such was my food, such-and-such my experience of pleasure and pain, such-and-such my life span. Having passed away from there, I arose yonder; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. |
there too I was named so-and-such a clan, with such-and-such an appearance, such-and-such was my food, such-and-such my experience of pleasure and pain, such-and-such my life span. Having passed away from there, I arose here.' |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Thus he recollects his manifold past existences with their distinct modes and details. |
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. |
This too, great king, is a visible fruit of recluseship, more excellent and sublime than the previous visible fruits of recluseship. |
4.3.3.7. Dibbacakkhuñāṇa |
4.3.3.7. Divine Eye Knowledge |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. |
With his mind thus concentrated, purified, and 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 reappearance of beings**. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: |
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 how beings fare according to their actions: |
‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. |
'Indeed, these venerable beings, who were endowed with misconduct of body, misconduct of speech, misconduct of mind, who reviled the Noble Ones, who held wrong views, and who undertook actions based on wrong views, at the breaking up of the body, after death, have reappeared in a state of deprivation, a bad destination, a lower realm, hell. |
Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
Or, indeed, these venerable beings, who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the Noble Ones, who held right views, and who undertook actions based on right views, at the breaking up of the body, after death, have reappeared in a good destination, a heavenly world.' |
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. |
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 how beings fare according to their actions. |
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. |
This too, great king, is a visible fruit of recluseship, more excellent and sublime than the previous visible fruits of recluseship. |
Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. |
Just as, great king, if there were a palace at a crossroads. |
Tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhe siṅghāṭake nisinnepi. |
A man with good eyesight, standing there, might see people entering a house, or leaving it, or walking along a street, or sitting at the crossroads. |
Tassa evamassa: |
He would think: |
‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti. |
'These people are entering a house, these are leaving, these are walking along a street, these are sitting at the crossroads.' |
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. |
Even so, great king, with his mind thus concentrated, purified, and bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, a bhikkhu directs and inclines his mind to the **knowledge of the passing away and reappearance of beings**. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: |
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 how beings fare according to their actions: |
‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
'Indeed, these venerable beings, who were endowed with misconduct of body, misconduct of speech, misconduct of mind, who reviled the Noble Ones, who held wrong views, and who undertook actions based on wrong views, at the breaking up of the body, after death, have reappeared in a state of deprivation, a bad destination, a lower realm, hell. |
Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. |
Or, indeed, these venerable beings, who were endowed with good conduct of body, good conduct of speech, good conduct of mind, who did not revile the Noble Ones, who held right views, and who undertook actions based on right views, at the breaking up of the body, after death, have reappeared in a good destination, a heavenly world.' |
Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. |
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Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; |
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; |
yathākammūpage satte pajānāti. |
and he understands how beings fare according to their actions. |
Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. |
This too, great king, is a visible fruit of recluseship, more excellent and sublime than the previous visible fruits of recluseship. |
4.3.3.8. Āsavakkhayañāṇa |
4.3.3.8. Knowledge of the Destruction of the Taints |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. |
With his mind thus concentrated, purified, and 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 dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. |
He understands as it actually is: 'This is suffering'; he understands as it actually is: 'This is the origin of suffering'; he understands as it actually is: 'This is the cessation of suffering'; he understands as it actually is: 'This is the path leading to the cessation of suffering.' |
Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. |
He understands as it actually is: 'These are the taints'; he understands as it actually is: 'This is the origin of the taints'; he understands as it actually is: 'This is the cessation of the taints'; he understands as it actually 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, vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
When he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of becoming, and from the taint of ignorance. When liberated, there is the knowledge: 'Liberated.' 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.' |
Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. |
Just as, great king, there might be a lake in a mountain cleft, clear, bright, and undisturbed. |
Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. |
A man with good eyesight, standing on the bank, might see oysters and shells, and gravel and pebbles, and shoals of fish moving about or staying still. |
Tassa evamassa: |
He would think: |
‘ayaṁ kho udakarahado accho vippasanno anāvilo. |
'This lake is clear, bright, and undisturbed. |
Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. |
And in it are oysters and shells, and gravel and pebbles, and shoals of fish moving about or staying still.' |
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. |
Even so, great king, with his mind thus concentrated, purified, and bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, a bhikkhu 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 actually is: 'This is suffering'; he understands as it actually is: 'This is the origin of suffering'; he understands as it actually is: 'This is the cessation of suffering'; he understands as it actually 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 actually is: 'These are the taints'; he understands as it actually is: 'This is the origin of the taints'; he understands as it actually is: 'This is the cessation of the taints'; he understands as it actually 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, vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
When he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of becoming, and from the taint of ignorance. When liberated, there is the knowledge: 'Liberated.' 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.' |
Idaṁ kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. |
This, great king, is a visible fruit of recluseship, more excellent and sublime than the previous visible fruits of recluseship. |
Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṁ sandiṭṭhikaṁ sāmaññaphalaṁ uttaritaraṁ vā paṇītataraṁ vā natthī”ti. |
And beyond this visible fruit of recluseship, great king, there is no other visible fruit of recluseship more excellent or sublime." |
5. Ajātasattuupāsakattapaṭivedanā |
5. King Ajātasattu's Declaration as a Lay Follower |
Evaṁ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca: |
When this was said, King Ajātasattu of Magadha, the son of the Videha queen, said to the Blessed One: |
“abhikkantaṁ, bhante, abhikkantaṁ, bhante. |
"Excellent, venerable sir! Excellent, venerable sir! |
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
Just as, venerable sir, one might set upright what was overturned, or reveal what was hidden, or point out the path to one who was lost, or hold up a lamp in the darkness so that those with eyes may see forms; |
‘cakkhumanto rūpāni dakkhantī’ti; |
|
evamevaṁ, bhante, bhagavatā anekapariyāyena dhammo pakāsito. |
even so has the Dhamma been made clear by the Blessed One in many ways. |
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go for refuge to the Blessed One, to the Dhamma, and to the Sangha of bhikkhus. |
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. |
May the Blessed One accept me as a lay follower from this day forward, as one who has gone for refuge as long as life lasts. |
Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ pitaraṁ dhammikaṁ dhammarājānaṁ issariyakāraṇā jīvitā voropesiṁ. |
A transgression has overcome me, venerable sir, as foolish, as deluded, as unskillful, that I deprived my father, a righteous king of Dhamma, of his life for the sake of sovereignty. |
Tassa me, bhante bhagavā, accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. |
May the Blessed One accept my transgression as a transgression, venerable sir, so that I may restrain myself in the future." |
“Taggha tvaṁ, mahārāja, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ pitaraṁ dhammikaṁ dhammarājānaṁ jīvitā voropesi. |
"Indeed, great king, a transgression has overcome you, as foolish, as deluded, as unskillful, that you deprived your father, a righteous king of Dhamma, of his life. |
Yato ca kho tvaṁ, mahārāja, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. |
But since, great king, you see your transgression as a transgression and make amends in accordance with the Dhamma, we accept it from you. |
Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti. |
For this is a growth, great king, in the Noble Discipline: that one sees one's transgression as a transgression, and makes amends in accordance with the Dhamma, and undertakes restraint for the future." |
Evaṁ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca: |
When this was said, King Ajātasattu of Magadha, the son of the Videha queen, said to the Blessed One: |
“handa ca dāni mayaṁ, bhante, gacchāma bahukiccā mayaṁ bahukaraṇīyā”ti. |
Well then, venerable sir, we depart now, for we have much to do, many duties. |
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. |
Do now, great king, what you think is timely. |
Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then King Ajātasattu of Magadha, the son of the Videha queen, having approved and delighted in the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. |
Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi: |
Then, not long after King Ajātasattu of Magadha, the son of the Videha queen, had departed, the Blessed One addressed the bhikkhus: |
“khatāyaṁ, bhikkhave, rājā. |
"This king, bhikkhus, is ruined. |
Upahatāyaṁ, bhikkhave, rājā. |
This king, bhikkhus, is destroyed. |
Sacāyaṁ, bhikkhave, rājā pitaraṁ dhammikaṁ dhammarājānaṁ jīvitā na voropessatha, imasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ uppajjissathā”ti. |
If this king, bhikkhus, had not deprived his father, a righteous king of Dhamma, of his life, the pure, stainless Eye of Dhamma would have arisen in him right on this very seat." |
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. |
| And as this exposition was being delivered, the ten-thousandfold world system trembled. | |
Sāmaññaphalasuttaṁ niṭṭhitaṁ dutiyaṁ. |
The Discourse on the Fruits of Recluseship is finished, the second. |
dn3 |
dn3 |
Dīgha Nikāya 3 |
The Long Discourses 3 |
Ambaṭṭhasutta |
The Discourse with Ambaṭṭha |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena icchānaṅgalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. |
Thus have I heard. On one occasion the Blessed One, while on a wandering tour in the Kosalan country with a large Sangha of bhikkhus, with about five hundred bhikkhus, arrived at a brahmin village of the Kosalans named Icchānaṅgala. |
Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. |
There the Blessed One stayed in the Icchānaṅgala forest grove. |
1. Pokkharasātivatthu |
1. The Story of Pokkharasāti |
Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ. |
Now at that time, the brahmin Pokkharasāti was living in Ukkaṭṭha, a populous, well-watered, and fertile place, a royal domain granted to him by King Pasenadi of Kosala, a royal gift, a brahmin-endowment. |
Assosi kho brāhmaṇo pokkharasāti: |
The brahmin Pokkharasāti heard: |
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. |
"Indeed, the recluse Gotama, the Sakyan son, who went forth from the Sakyan clan, is on a wandering tour in the Kosalan country with a large Sangha of bhikkhus, with about five hundred bhikkhus, and has arrived at Icchānaṅgala and is staying in the Icchānaṅgala forest grove. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.’ |
Now such a good report has spread about that Blessed Gotama: |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
'Indeed, the Blessed One is an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.' |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ, sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He, having realized this world with its devas, Māra, and Brahmā, this generation with its recluses and brahmins, its devas and humans, for himself through direct knowledge, makes it known. |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. |
He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and the right phrasing; he proclaims the utterly complete and pure holy life. |
| It is good indeed to see such Arahants." | |
2. Ambaṭṭhamāṇava |
2. The Young Man Ambaṭṭha |
Tena kho pana samayena brāhmaṇassa pokkharasātissa ambaṭṭho nāma māṇavo antevāsī hoti ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo anuññātapaṭiññāto sake ācariyake tevijjake pāvacane: |
Now at that time, the brahmin Pokkharasāti had a pupil named the young man Ambaṭṭha, who was a student, a reciter of the mantras, a master of the three Vedas with their vocabularies and ritual manuals, their phonology and etymology, and the fifth as history; he was learned in grammar and the knowledge of characteristics of a great man, undisputed and acclaimed as a teacher in his own Vedic tradition: |
“yamahaṁ jānāmi taṁ tvaṁ jānāsi; |
"What I know, you know; |
yaṁ tvaṁ jānāsi tamahaṁ jānāmī”ti. |
what you know, I know." |
Atha kho brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ āmantesi: |
Then the brahmin Pokkharasāti addressed the young man Ambaṭṭha: |
“ayaṁ, tāta ambaṭṭha, samaṇo gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi icchānaṅgalaṁ anuppatto icchānaṅgale viharati icchānaṅgalavanasaṇḍe. |
"My dear Ambaṭṭha, that recluse Gotama, the Sakyan son, who went forth from the Sakyan clan, is on a wandering tour in the Kosalan country with a large Sangha of bhikkhus, with about five hundred bhikkhus, and has arrived at Icchānaṅgala and is staying in the Icchānaṅgala forest grove. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now such a good report has spread about that Blessed Gotama: |
‘itipi so bhagavā, arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
'Indeed, the Blessed One is an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One. |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He, having realized this world with its devas, Māra, and Brahmā, this generation with its recluses and brahmins, its devas and humans, for himself through direct knowledge, 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, and good in the end, with the right meaning and the right phrasing; he proclaims the utterly complete and pure holy life. |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’ti. |
It is good indeed to see such Arahants.' |
Ehi tvaṁ, tāta ambaṭṭha, yena samaṇo gotamo tenupasaṅkama; |
Go then, my dear Ambaṭṭha, approach the recluse Gotama; |
upasaṅkamitvā samaṇaṁ gotamaṁ jānāhi, yadi vā taṁ bhavantaṁ gotamaṁ tathāsantaṁyeva saddo abbhuggato, yadi vā no tathā. |
having approached, find out about that Blessed Gotama, whether the report that has spread about him is true or not. |
Yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso, tathā mayaṁ taṁ bhavantaṁ gotamaṁ vedissāmā”ti. |
Whether that Blessed Gotama is such a one or not such a one, we shall thus know about that Blessed Gotama." |
“Yathā kathaṁ panāhaṁ, bho, taṁ bhavantaṁ gotamaṁ jānissāmi: |
"How then, sir, shall I find out about that Blessed Gotama: |
‘yadi vā taṁ bhavantaṁ gotamaṁ tathāsantaṁyeva saddo abbhuggato, yadi vā no tathā. |
'whether the report that has spread about him is true or not. |
Yadi vā so bhavaṁ gotamo tādiso, yadi vā na tādiso’”ti? |
Whether that Blessed Gotama is such a one or not such a one'?" |
“Āgatāni kho, tāta ambaṭṭha, amhākaṁ mantesu dvattiṁsa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveyeva gatiyo bhavanti anaññā. |
"My dear Ambaṭṭha, in our mantras are recorded the thirty-two marks of a great man, with which a great man, if endowed, has only two destinies, no other. |
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. |
If he dwells in the home life, he becomes a wheel-turning monarch, a righteous king of Dhamma, a universal ruler who has conquered the four quarters, who has attained stability in the countryside, endowed with the seven jewels. |
Tassimāni satta ratanāni bhavanti. |
These seven jewels he has: |
Seyyathidaṁ—cakkaratanaṁ, hatthiratanaṁ, assaratanaṁ, maṇiratanaṁ, itthiratanaṁ, gahapatiratanaṁ, pariṇāyakaratanameva sattamaṁ. |
namely, the wheel-gem, the elephant-gem, the horse-gem, the jewel-gem, the woman-gem, the householder-gem, and the seventh, the minister-gem. |
Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. |
He has more than a thousand sons, who are heroes, of heroic physique, crushers of hostile armies. |
So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. |
He conquers this earth, bounded by the ocean, without rod and without weapon, by Dhamma, and dwells over it. |
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. |
But if he goes forth from the home life into homelessness, he becomes an Arahant, a Perfectly Self-Enlightened One, a remover of the veil in the world. |
Ahaṁ kho pana, tāta ambaṭṭha, mantānaṁ dātā; |
I, my dear Ambaṭṭha, am the giver of the mantras; |
tvaṁ mantānaṁ paṭiggahetā”ti. |
you are the receiver of the mantras." |
“Evaṁ, bho”ti kho ambaṭṭho māṇavo brāhmaṇassa pokkharasātissa paṭissutvā uṭṭhāyāsanā brāhmaṇaṁ pokkharasātiṁ abhivādetvā padakkhiṇaṁ katvā vaḷavārathamāruyha sambahulehi māṇavakehi saddhiṁ yena icchānaṅgalavanasaṇḍo tena pāyāsi. |
"Yes, sir," replied the young man Ambaṭṭha to the brahmin Pokkharasāti. Having risen from his seat, saluted the brahmin Pokkharasāti, circumambulated him, he mounted a chariot drawn by mares and set out with many young men towards the Icchānaṅgala forest grove. |
Yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikova ārāmaṁ pāvisi. |
Having gone as far as the vehicle could go, he dismounted from the vehicle and proceeded on foot into the park. |
Tena kho pana samayena sambahulā bhikkhū abbhokāse caṅkamanti. |
Now at that time, many bhikkhus were walking in the open air. |
Atha kho ambaṭṭho māṇavo yena te bhikkhū tenupasaṅkami; |
Then the young man Ambaṭṭha approached those bhikkhus; |
upasaṅkamitvā te bhikkhū etadavoca: |
having approached, he said to those bhikkhus: |
“kahaṁ nu kho, bho, etarahi so bhavaṁ gotamo viharati? |
"Where, sirs, is that Blessed Gotama now dwelling? |
Tañhi mayaṁ bhavantaṁ gotamaṁ dassanāya idhūpasaṅkantā”ti. |
For we have come here to see that Blessed Gotama." |
Atha kho tesaṁ bhikkhūnaṁ etadahosi: |
Then it occurred to those bhikkhus: |
“ayaṁ kho ambaṭṭho māṇavo abhiññātakolañño ceva abhiññātassa ca brāhmaṇassa pokkharasātissa antevāsī. |
"This young man Ambaṭṭha is of a distinguished family, and he is a pupil of the distinguished brahmin Pokkharasāti. |
Agaru kho pana bhagavato evarūpehi kulaputtehi saddhiṁ kathāsallāpo hotī”ti. |
The Blessed One has no difficulty conversing with such young men of good family." |
Te ambaṭṭhaṁ māṇavaṁ etadavocuṁ: |
They said to the young man Ambaṭṭha: |
“eso, ambaṭṭha, vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi, vivarissati te bhagavā dvāran”ti. |
That dwelling, Ambaṭṭha, has its door closed. Go there quietly, without hurrying, enter the porch, cough, and knock on the bolt, and the Blessed One will open the door for you. |
Atha kho ambaṭṭho māṇavo yena so vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. |
Then the young man Ambaṭṭha approached that dwelling with the closed door quietly, without hurrying, entered the porch, coughed, and knocked on the bolt. |
Vivari bhagavā dvāraṁ. |
The Blessed One opened the door. |
Pāvisi ambaṭṭho māṇavo. |
The young man Ambaṭṭha entered. |
Māṇavakāpi pavisitvā bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. |
The young men also entered and exchanged greetings with the Blessed One; when the courteous and amiable talk was concluded, they sat down to one side. |
Ambaṭṭho pana māṇavo caṅkamantopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti, ṭhitopi nisinnena bhagavatā kañci kañci kathaṁ sāraṇīyaṁ vītisāreti. |
But the young man Ambaṭṭha, when walking, exchanged some courteous and amiable talk with the Blessed One who was seated; when standing, he exchanged some courteous and amiable talk with the Blessed One who was seated. |
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: |
Then the Blessed One said to the young man Ambaṭṭha: |
“evaṁ nu te, ambaṭṭha, brāhmaṇehi vuddhehi mahallakehi ācariyapācariyehi saddhiṁ kathāsallāpo hoti, yathayidaṁ caraṁ tiṭṭhaṁ nisinnena mayā kiñci kiñci kathaṁ sāraṇīyaṁ vītisāretī”ti? |
Is this how you converse with your brahmin elders and teachers, Ambaṭṭha, as you now converse with me, walking or standing while I am seated, exchanging some courteous and amiable talk? |
2.1. Paṭhamaibbhavāda |
2.1. The First Charge of Baseness |
“No hidaṁ, bho gotama. |
"No, indeed, sir Gotama. |
Gacchanto vā hi, bho gotama, gacchantena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati, ṭhito vā hi, bho gotama, ṭhitena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati, nisinno vā hi, bho gotama, nisinnena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati, sayāno vā hi, bho gotama, sayānena brāhmaṇo brāhmaṇena saddhiṁ sallapitumarahati. |
For, sir Gotama, a brahmin should converse with a brahmin when walking with a walking one, when standing with a standing one, when seated with a seated one, when lying down with a lying one. |
Ye ca kho te, bho gotama, muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, tehipi me saddhiṁ evaṁ kathāsallāpo hoti, yathariva bhotā gotamenā”ti. |
But with these shaveling recluses, base-born, dark-skinned, products of the feet of our kinsmen, with them I converse just as I now converse with you, sir Gotama." |
“Atthikavato kho pana te, ambaṭṭha, idhāgamanaṁ ahosi, yāyeva kho panatthāya āgaccheyyātha, tameva atthaṁ sādhukaṁ manasi kareyyātha. |
"But, Ambaṭṭha, your coming here had a purpose; attend closely to that purpose for which you came. |
Avusitavāyeva kho pana, bho, ayaṁ ambaṭṭho māṇavo vusitamānī kimaññatra avusitattā”ti. |
This young man Ambaṭṭha, sirs, though not having completed his training, regards himself as having completed it. What else but not having completed it?" |
Atha kho ambaṭṭho māṇavo bhagavatā avusitavādena vuccamāno kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva upavadamāno: |
Then the young man Ambaṭṭha, being called "not having completed his training" by the Blessed One, became angry and displeased. Disparaging the Blessed One, insulting the Blessed One, criticizing the Blessed One, he thought: |
“samaṇo ca me bho gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca: |
"The recluse Gotama will think me base!" So he said to the Blessed One: |
“caṇḍā, bho gotama, sakyajāti; |
"Fierce, sir Gotama, is the Sakyan clan! |
pharusā, bho gotama, sakyajāti; |
Harsh, sir Gotama, is the Sakyan clan! |
lahusā, bho gotama, sakyajāti; |
Light-minded, sir Gotama, is the Sakyan clan! |
bhassā, bho gotama, sakyajāti; |
Disrespectful, sir Gotama, is the Sakyan clan! |
ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyanti. |
Though base-born, though of low origin, they do not honor brahmins, do not respect brahmins, do not revere brahmins, do not worship brahmins, do not pay homage to brahmins. |
Tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti. |
This, sir Gotama, is not fitting, this is not proper, that these Sakyans, though base-born, though of low origin, do not honor brahmins, do not respect brahmins, do not revere brahmins, do not worship brahmins, do not pay homage to brahmins." |
Itiha ambaṭṭho māṇavo idaṁ paṭhamaṁ sakyesu ibbhavādaṁ nipātesi. |
Thus, the young man Ambaṭṭha made this first charge of baseness against the Sakyans. |
2.2. Dutiyaibbhavāda |
2.2. The Second Charge of Baseness |
“Kiṁ pana te, ambaṭṭha, sakyā aparaddhun”ti? |
What fault then, Ambaṭṭha, did the Sakyans commit against you? |
“Ekamidāhaṁ, bho gotama, samayaṁ ācariyassa brāhmaṇassa pokkharasātissa kenacideva karaṇīyena kapilavatthuṁ agamāsiṁ. |
"Once, sir Gotama, on some business of my teacher, the brahmin Pokkharasāti, I went to Kapilavatthu. |
Yena sakyānaṁ sandhāgāraṁ tenupasaṅkamiṁ. |
I approached the Sakyans' assembly hall. |
Tena kho pana samayena sambahulā sakyā ceva sakyakumārā ca sandhāgāre uccesu āsanesu nisinnā honti aññamaññaṁ aṅgulipatodakehi sañjagghantā saṅkīḷantā, aññadatthu mamaññeva maññe anujagghantā, na maṁ koci āsanenapi nimantesi. |
Now at that time, many Sakyans and Sakyan princes were sitting in the assembly hall on high seats, poking each other with their fingers, laughing and playing, and it seemed to me they were just laughing at me, and no one invited me to a seat. |
Tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti. |
This, sir Gotama, is not fitting, this is not proper, that these Sakyans, though base-born, though of low origin, do not honor brahmins, do not respect brahmins, do not revere brahmins, do not worship brahmins, do not pay homage to brahmins." |
Itiha ambaṭṭho māṇavo idaṁ dutiyaṁ sakyesu ibbhavādaṁ nipātesi. |
Thus, the young man Ambaṭṭha made this second charge of baseness against the Sakyans. |
2.3. Tatiyaibbhavāda |
2.3. The Third Charge of Baseness |
“Laṭukikāpi kho, ambaṭṭha, sakuṇikā sake kulāvake kāmalāpinī hoti. |
"Even a little quail, Ambaṭṭha, chirps as it pleases in its own nest. |
Sakaṁ kho panetaṁ, ambaṭṭha, sakyānaṁ yadidaṁ kapilavatthuṁ, nārahatāyasmā ambaṭṭho imāya appamattāya abhisajjitun”ti. |
And this, Ambaṭṭha, is their own Kapilavatthu, the Sakyans' own; the venerable Ambaṭṭha should not be so much enraged by this trifle." |
“Cattārome, bho gotama, vaṇṇā—khattiyā brāhmaṇā vessā suddā. |
"There are these four castes, sir Gotama: Khattiyas, Brahmins, Vessas, Suddas. |
Imesañhi, bho gotama, catunnaṁ vaṇṇānaṁ tayo vaṇṇā—khattiyā ca vessā ca suddā ca—aññadatthu brāhmaṇasseva paricārakā sampajjanti. |
Among these four castes, sir Gotama, three castes—Khattiyas, Vessas, and Suddas—are only servants of the brahmin caste. |
Tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yadime sakyā ibbhā santā ibbhā samānā na brāhmaṇe sakkaronti, na brāhmaṇe garuṁ karonti, na brāhmaṇe mānenti, na brāhmaṇe pūjenti, na brāhmaṇe apacāyantī”ti. |
This, sir Gotama, is not fitting, this is not proper, that these Sakyans, though base-born, though of low origin, do not honor brahmins, do not respect brahmins, do not revere brahmins, do not worship brahmins, do not pay homage to brahmins." |
Itiha ambaṭṭho māṇavo idaṁ tatiyaṁ sakyesu ibbhavādaṁ nipātesi. |
Thus, the young man Ambaṭṭha made this third charge of baseness against the Sakyans. |
2.4. Dāsiputtavāda |
2.4. The Charge of Being a Slave's Son |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“atibāḷhaṁ kho ayaṁ ambaṭṭho māṇavo sakyesu ibbhavādena nimmādeti, yannūnāhaṁ gottaṁ puccheyyan”ti. |
This young man Ambaṭṭha is excessively disparaging the Sakyans with this charge of baseness. What if I were to ask about his lineage? |
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: |
Then the Blessed One said to the young man Ambaṭṭha: |
“kathaṁ gottosi, ambaṭṭhā”ti? |
What is your lineage, Ambaṭṭha? |
“Kaṇhāyanohamasmi, bho gotamā”ti. |
I am of the Kaṇhāyana clan, sir Gotama. |
“Porāṇaṁ kho pana te, ambaṭṭha, mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti; |
"Now, Ambaṭṭha, if you recollect your ancient maternal and paternal family name, the Sakyans are your masters' children; |
dāsiputto tvamasi sakyānaṁ. |
you are the son of a slave woman of the Sakyans. |
Sakyā kho pana, ambaṭṭha, rājānaṁ okkākaṁ pitāmahaṁ dahanti. |
For, Ambaṭṭha, the Sakyans revere King Okkāka as their ancestor. |
Bhūtapubbaṁ, ambaṭṭha, rājā okkāko yā sā mahesī piyā manāpā, tassā puttassa rajjaṁ pariṇāmetukāmo jeṭṭhakumāre raṭṭhasmā pabbājesi—okkāmukhaṁ karakaṇḍaṁ hatthinikaṁ sinisūraṁ. |
Formerly, Ambaṭṭha, King Okkāka, desiring to transfer the kingdom to the son of his favorite and beloved chief queen, banished his eldest sons from the country—Okkhāmukha, Karakaṇḍa, Hatthinīka, Sinisūra. |
Te raṭṭhasmā pabbājitā himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tattha vāsaṁ kappesuṁ. |
Banished from the country, they settled on the bank of a pond in the foothills of the Himalayas, in a great Sākya forest. |
Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappesuṁ. |
Fearing intermingling of birth, they cohabited with their own sisters. |
Atha kho, ambaṭṭha, rājā okkāko amacce pārisajje āmantesi: |
Then, Ambaṭṭha, King Okkāka addressed his ministers and courtiers: |
‘kahaṁ nu kho, bho, etarahi kumārā sammantī’ti? |
'Where, sirs, are the princes now dwelling?' |
‘Atthi, deva, himavantapasse pokkharaṇiyā tīre mahāsākasaṇḍo, tatthetarahi kumārā sammanti. |
'Your majesty, there is a great Sākya forest on the bank of a pond in the foothills of the Himalayas; the princes are now dwelling there. |
Te jātisambhedabhayā sakāhi bhaginīhi saddhiṁ saṁvāsaṁ kappentī’ti. |
Fearing intermingling of birth, they are cohabiting with their own sisters.' |
Atha kho, ambaṭṭha, rājā okkāko udānaṁ udānesi: |
Then, Ambaṭṭha, King Okkāka uttered this exclamation: |
‘sakyā vata, bho, kumārā, paramasakyā vata, bho, kumārā’ti. |
'Indeed, the Sakyans are mighty, sirs! Indeed, the Sakyans are supreme, sirs!' |
Tadagge kho pana, ambaṭṭha, sakyā paññāyanti; |
From that time onward, Ambaṭṭha, they became known as Sakyans; |
so ca nesaṁ pubbapuriso. |
and that was their ancient ancestor. |
Rañño kho pana, ambaṭṭha, okkākassa disā nāma dāsī ahosi. |
Now, Ambaṭṭha, King Okkāka had a slave woman named Disā. |
Sā kaṇhaṁ nāma janesi. |
She gave birth to a dark-skinned child named Kaṇha. |
Jāto kaṇho pabyāhāsi: |
When Kaṇha was born, he cried out: |
‘dhovatha maṁ, amma, nahāpetha maṁ amma, imasmā maṁ asucismā parimocetha, atthāya vo bhavissāmī’ti. |
'Wash me, mother, bathe me, mother, free me from this impurity; I will be of use to you.' |
Yathā kho pana, ambaṭṭha, etarahi manussā pisāce disvā ‘pisācā’ti sañjānanti; |
Just as, Ambaṭṭha, people now recognize ghosts when they see them and say 'ghosts'; |
evameva kho, ambaṭṭha, tena kho pana samayena manussā pisāce ‘kaṇhā’ti sañjānanti. |
even so, Ambaṭṭha, at that time people recognized ghosts as 'dark-skinned ones' (*kaṇhā*). |
Te evamāhaṁsu: |
They said: |
‘ayaṁ jāto pabyāhāsi, kaṇho jāto, pisāco jāto’ti. |
'This one who cried out when born, this dark-skinned one born, this ghost born!' |
Tadagge kho pana, ambaṭṭha, kaṇhāyanā paññāyanti, so ca kaṇhāyanānaṁ pubbapuriso. |
From that time onward, Ambaṭṭha, they became known as Kaṇhāyanas; |
Iti kho te, ambaṭṭha, porāṇaṁ mātāpettikaṁ nāmagottaṁ anussarato ayyaputtā sakyā bhavanti, dāsiputto tvamasi sakyānan”ti. |
and that was the ancient ancestor of the Kaṇhāyanas. |
| Thus, Ambaṭṭha, if you recollect your ancient maternal and paternal family name, the Sakyans are your masters' children; you are the son of a slave woman of the Sakyans." | |
Evaṁ vutte, te māṇavakā bhagavantaṁ etadavocuṁ: |
When this was said, those young men said to the Blessed One: |
“mā bhavaṁ gotamo ambaṭṭhaṁ atibāḷhaṁ dāsiputtavādena nimmādesi. |
"May the venerable Gotama not disparage Ambaṭṭha too much with the charge of being a slave's son. |
Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetun”ti. |
The young man Ambaṭṭha, sir Gotama, is of good birth, and the young man Ambaṭṭha is of good family, and the young man Ambaṭṭha is widely learned, and the young man Ambaṭṭha is a good speaker, and the young man Ambaṭṭha is wise, and the young man Ambaṭṭha is able to argue with the venerable Gotama on this matter." |
Atha kho bhagavā te māṇavake etadavoca: |
Then the Blessed One said to those young men: |
“sace kho tumhākaṁ māṇavakānaṁ evaṁ hoti: |
"If it is the case for you young men that: |
‘dujjāto ca ambaṭṭho māṇavo, akulaputto ca ambaṭṭho māṇavo, appassuto ca ambaṭṭho māṇavo, akalyāṇavākkaraṇo ca ambaṭṭho māṇavo, duppañño ca ambaṭṭho māṇavo, na ca pahoti ambaṭṭho māṇavo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatu ambaṭṭho māṇavo, tumhe mayā saddhiṁ mantavho asmiṁ vacane. |
'The young man Ambaṭṭha is of bad birth, and the young man Ambaṭṭha is not of good family, and the young man Ambaṭṭha is not widely learned, and the young man Ambaṭṭha is not a good speaker, and the young man Ambaṭṭha is foolish, and the young man Ambaṭṭha is not able to argue with the recluse Gotama on this matter,' then let the young man Ambaṭṭha stand aside, you yourselves debate with me on this matter. |
Sace pana tumhākaṁ māṇavakānaṁ evaṁ hoti: |
But if it is the case for you young men that: |
‘sujāto ca ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatha tumhe; |
'The young man Ambaṭṭha is of good birth, and the young man Ambaṭṭha is of good family, and the young man Ambaṭṭha is widely learned, and the young man Ambaṭṭha is a good speaker, and the young man Ambaṭṭha is wise, and the young man Ambaṭṭha is able to argue with the recluse Gotama on this matter,' then you yourselves stand aside; |
ambaṭṭho māṇavo mayā saddhiṁ paṭimantetū”ti. |
let the young man Ambaṭṭha debate with me." |
“Sujāto ca, bho gotama, ambaṭṭho māṇavo, kulaputto ca ambaṭṭho māṇavo, bahussuto ca ambaṭṭho māṇavo, kalyāṇavākkaraṇo ca ambaṭṭho māṇavo, paṇḍito ca ambaṭṭho māṇavo, pahoti ca ambaṭṭho māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetuṁ, tuṇhī mayaṁ bhavissāma, ambaṭṭho māṇavo bhotā gotamena saddhiṁ asmiṁ vacane paṭimantetū”ti. |
The young man Ambaṭṭha, sir Gotama, is of good birth, and the young man Ambaṭṭha is of good family, and the young man Ambaṭṭha is widely learned, and the young man Ambaṭṭha is a good speaker, and the young man Ambaṭṭha is wise, and the young man Ambaṭṭha is able to argue with the venerable Gotama on this matter. We will remain silent; let the young man Ambaṭṭha debate with the venerable Gotama on this matter. |
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: |
Then the Blessed One said to the young man Ambaṭṭha: |
“ayaṁ kho pana te, ambaṭṭha, sahadhammiko pañho āgacchati, akāmā byākātabbo. |
"This is a question of Dhamma for you, Ambaṭṭha, which you must answer, whether you wish to or not. |
Sace tvaṁ na byākarissasi, aññena vā aññaṁ paṭicarissasi, tuṇhī vā bhavissasi, pakkamissasi vā ettheva te sattadhā muddhā phalissati. |
If you do not answer, or if you answer something else, or if you remain silent, or if you depart, your head will split into seven pieces right here. |
Taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti? |
What do you think, Ambaṭṭha? What have you heard from the brahmin elders and teachers, from where did the Kaṇhāyanas originate, and who was the ancient ancestor of the Kaṇhāyanas?" |
Evaṁ vutte, ambaṭṭho māṇavo tuṇhī ahosi. |
When this was said, the young man Ambaṭṭha remained silent. |
Dutiyampi kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: |
A second time the Blessed One said to the young man Ambaṭṭha: |
“taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti? |
What do you think, Ambaṭṭha? What have you heard from the brahmin elders and teachers, from where did the Kaṇhāyanas originate, and who was the ancient ancestor of the Kaṇhāyanas? |
Dutiyampi kho ambaṭṭho māṇavo tuṇhī ahosi. |
A second time the young man Ambaṭṭha remained silent. |
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ etadavoca: |
Then the Blessed One said to the young man Ambaṭṭha: |
“byākarohi dāni, ambaṭṭha, na dāni, te tuṇhībhāvassa kālo. |
"Answer now, Ambaṭṭha, this is not the time for your silence. |
Yo kho, ambaṭṭha, tathāgatena yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākaroti, etthevassa sattadhā muddhā phalissatī”ti. |
For whoever, Ambaṭṭha, being questioned a third time by the Tathāgata on a question of Dhamma, does not answer, his head will split into seven pieces right here." |
Tena kho pana samayena vajirapāṇī yakkho mahantaṁ ayokūṭaṁ ādāya ādittaṁ sampajjalitaṁ sajotibhūtaṁ ambaṭṭhassa māṇavassa upari vehāsaṁ ṭhito hoti: |
Now at that time, the yakkha Vajirapāṇī was standing in the air above the young man Ambaṭṭha, holding a huge iron club, blazing, glowing, and fiery: |
“sacāyaṁ ambaṭṭho māṇavo bhagavatā yāvatatiyakaṁ sahadhammikaṁ pañhaṁ puṭṭho na byākarissati, etthevassa sattadhā muddhaṁ phālessāmī”ti. |
If this young man Ambaṭṭha, questioned a third time by the Blessed One on a question of Dhamma, does not answer, I will split his head into seven pieces right here. |
Taṁ kho pana vajirapāṇiṁ yakkhaṁ bhagavā ceva passati ambaṭṭho ca māṇavo. |
Both the Blessed One and the young man Ambaṭṭha saw that yakkha Vajirapāṇī. |
Atha kho ambaṭṭho māṇavo bhīto saṁviggo lomahaṭṭhajāto bhagavantaṁyeva tāṇaṁ gavesī bhagavantaṁyeva leṇaṁ gavesī bhagavantaṁyeva saraṇaṁ gavesī upanisīditvā bhagavantaṁ etadavoca: |
Then the young man Ambaṭṭha, frightened, agitated, with hair standing on end, seeking protection from the Blessed One, seeking shelter from the Blessed One, seeking refuge from the Blessed One, approached and sat down near the Blessed One, and said: |
“kimetaṁ bhavaṁ gotamo āha? |
"What did the venerable Gotama say? |
Punabhavaṁ gotamo bravitū”ti. |
May the venerable Gotama speak again!" |
“Taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ kutopabhutikā kaṇhāyanā, ko ca kaṇhāyanānaṁ pubbapuriso”ti? |
What do you think, Ambaṭṭha? What have you heard from the brahmin elders and teachers, from where did the Kaṇhāyanas originate, and who was the ancient ancestor of the Kaṇhāyanas? |
“Evameva me, bho gotama, sutaṁ yatheva bhavaṁ gotamo āha. |
"Just as the venerable Gotama said, sir Gotama, that is what I have heard. |
Tatopabhutikā kaṇhāyanā; |
From that origin are the Kaṇhāyanas; |
so ca kaṇhāyanānaṁ pubbapuriso”ti. |
and he is the ancient ancestor of the Kaṇhāyanas." |
2.5. Ambaṭṭhavaṁsakathā |
2.5. The Story of Ambaṭṭha's Ancestry |
Evaṁ vutte, te māṇavakā unnādino uccāsaddamahāsaddā ahesuṁ: |
When this was said, those young men became noisy, uttering loud and boisterous sounds: |
“dujjāto kira, bho, ambaṭṭho māṇavo; |
"Indeed, sir, the young man Ambaṭṭha is of bad birth! |
akulaputto kira, bho, ambaṭṭho māṇavo; |
Indeed, sir, the young man Ambaṭṭha is not of good family! |
dāsiputto kira, bho, ambaṭṭho māṇavo sakyānaṁ. |
Indeed, sir, the young man Ambaṭṭha is the son of a slave woman of the Sakyans! |
Ayyaputtā kira, bho, ambaṭṭhassa māṇavassa sakyā bhavanti. |
Indeed, sir, the Sakyans are the masters' children of the young man Ambaṭṭha! |
Dhammavādiṁyeva kira mayaṁ samaṇaṁ gotamaṁ apasādetabbaṁ amaññimhā”ti. |
Indeed, we thought it proper to disparage the recluse Gotama, who speaks the Dhamma!" |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“atibāḷhaṁ kho ime māṇavakā ambaṭṭhaṁ māṇavaṁ dāsiputtavādena nimmādenti, yannūnāhaṁ parimoceyyan”ti. |
These young men are excessively disparaging the young man Ambaṭṭha with the charge of being a slave's son. What if I were to free him from this? |
Atha kho bhagavā te māṇavake etadavoca: |
Then the Blessed One said to those young men: |
“mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha. |
"Do not, young men, disparage the young man Ambaṭṭha too much with the charge of being a slave's son. |
Uḷāro so kaṇho isi ahosi. |
That Kaṇha was indeed a great seer. |
So dakkhiṇajanapadaṁ gantvā brahmamante adhīyitvā rājānaṁ okkākaṁ upasaṅkamitvā maddarūpiṁ dhītaraṁ yāci. |
Having gone to the southern country, having studied the brahmin mantras, he approached King Okkāka and asked for his beautiful daughter Maddarūpī. |
Tassa rājā okkāko: |
King Okkāka, angry and displeased, thinking: |
‘ko nevaṁ re ayaṁ mayhaṁ dāsiputto samāno maddarūpiṁ dhītaraṁ yācatī’ti, kupito anattamano khurappaṁ sannayhi. |
'Who is this slave's son who asks for my beautiful daughter Maddarūpī?' aimed an arrow at him. |
So taṁ khurappaṁ neva asakkhi muñcituṁ, no paṭisaṁharituṁ. |
But he could neither release nor retract that arrow. |
Atha kho, māṇavakā, amaccā pārisajjā kaṇhaṁ isiṁ upasaṅkamitvā etadavocuṁ: |
Then, young men, the ministers and courtiers approached the seer Kaṇha and said: |
‘sotthi, bhaddante, hotu rañño; |
'May the king be well, sir! |
sotthi, bhaddante, hotu rañño’ti. |
May the king be well, sir!' |
‘Sotthi bhavissati rañño, api ca rājā yadi adho khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā pathavī undriyissatī’ti. |
'The king will be well, but if the king releases the arrow downwards, then the earth will be deluged as far as the king's domain.' |
‘Sotthi, bhaddante, hotu rañño, sotthi janapadassā’ti. |
'May the king be well, sir! May the country be well!' |
‘Sotthi bhavissati rañño, sotthi janapadassa, api ca rājā yadi uddhaṁ khurappaṁ muñcissati, yāvatā rañño vijitaṁ, ettāvatā satta vassāni devo na vassissatī’ti. |
'The king will be well, the country will be well, but if the king releases the arrow upwards, then for seven years the sky will not rain as far as the king's domain.' |
‘Sotthi, bhaddante, hotu rañño sotthi janapadassa devo ca vassatū’ti. |
'May the king be well, sir! May the country be well, and may it rain!' |
‘Sotthi bhavissati rañño sotthi janapadassa devo ca vassissati, api ca rājā jeṭṭhakumāre khurappaṁ patiṭṭhāpetu, sotthi kumāro pallomo bhavissatī’ti. |
'The king will be well, the country will be well, and it will rain, but let the king place the arrow on his eldest son, then the prince will be well and unharmed.' |
Atha kho, māṇavakā, amaccā okkākassa ārocesuṁ: |
Then, young men, the ministers informed King Okkāka: |
‘okkāko jeṭṭhakumāre khurappaṁ patiṭṭhāpetu. |
'May King Okkāka place the arrow on his eldest son. |
Sotthi kumāro pallomo bhavissatī’ti. |
Then the prince will be well and unharmed.' |
Atha kho rājā okkāko jeṭṭhakumāre khurappaṁ patiṭṭhapesi, sotthi kumāro pallomo samabhavi. |
Then King Okkāka placed the arrow on his eldest son, and the prince was well and unharmed. |
Atha kho tassa rājā okkāko bhīto saṁviggo lomahaṭṭhajāto brahmadaṇḍena tajjito maddarūpiṁ dhītaraṁ adāsi. |
Then King Okkāka, frightened, agitated, with hair standing on end, threatened by the Brahma-punishment, gave his beautiful daughter Maddarūpī. |
Mā kho tumhe, māṇavakā, ambaṭṭhaṁ māṇavaṁ atibāḷhaṁ dāsiputtavādena nimmādetha, uḷāro so kaṇho isi ahosī”ti. |
Do not, young men, disparage the young man Ambaṭṭha too much with the charge of being a slave's son; that Kaṇha was indeed a great seer." |
3. Khattiyaseṭṭhabhāva |
3. The Supremacy of Khattiyas |
Atha kho bhagavā ambaṭṭhaṁ māṇavaṁ āmantesi: |
Then the Blessed One addressed the young man Ambaṭṭha: |
“Taṁ kiṁ maññasi, ambaṭṭha, idha khattiyakumāro brāhmaṇakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha. |
"What do you think, Ambaṭṭha? Suppose a Khattiya prince were to cohabit with a brahmin maiden, and as a result of their cohabitation, a son were born. |
Yo so khattiyakumārena brāhmaṇakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti? |
Would that son, born to the Khattiya prince and the brahmin maiden, receive a seat or water among brahmins?" |
“Labhetha, bho gotama”. |
He would, sir Gotama. |
“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? |
Would brahmins feed him at a funeral feast or a cooked-rice offering or a sacrifice or a reception? |
“Bhojeyyuṁ, bho gotama”. |
They would, sir Gotama. |
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti? |
Would brahmins teach him the mantras or not? |
“Vāceyyuṁ, bho gotama”. |
They would, sir Gotama. |
“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti? |
Would he be restricted in regard to women or not restricted? |
“Anāvaṭaṁ hissa, bho gotama”. |
He would not be restricted, sir Gotama. |
“Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun”ti? |
Would Khattiyas anoint him with the Khattiya anointing ceremony? |
“No hidaṁ, bho gotama”. |
No, indeed, sir Gotama. |
“Taṁ kissa hetu”? |
For what reason? |
“Mātito hi, bho gotama, anupapanno”ti. |
Because, sir Gotama, he would not be fully born on his mother's side. |
“Taṁ kiṁ maññasi, ambaṭṭha, idha brāhmaṇakumāro khattiyakaññāya saddhiṁ saṁvāsaṁ kappeyya, tesaṁ saṁvāsamanvāya putto jāyetha. |
"What do you think, Ambaṭṭha? Suppose a brahmin prince were to cohabit with a Khattiya maiden, and as a result of their cohabitation, a son were born. |
Yo so brāhmaṇakumārena khattiyakaññāya putto uppanno, api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti? |
Would that son, born to the brahmin prince and the Khattiya maiden, receive a seat or water among brahmins?" |
“Labhetha, bho gotama”. |
He would, sir Gotama. |
“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? |
Would brahmins feed him at a funeral feast or a cooked-rice offering or a sacrifice or a reception? |
“Bhojeyyuṁ, bho gotama”. |
They would, sir Gotama. |
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti? |
Would brahmins teach him the mantras or not? |
“Vāceyyuṁ, bho gotama”. |
They would, sir Gotama. |
“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti? |
Would he be restricted in regard to women or not restricted? |
“Anāvaṭaṁ hissa, bho gotama”. |
He would not be restricted, sir Gotama. |
“Api nu naṁ khattiyā khattiyābhisekena abhisiñceyyun”ti? |
Would Khattiyas anoint him with the Khattiya anointing ceremony? |
“No hidaṁ, bho gotama”. |
No, indeed, sir Gotama. |
“Taṁ kissa hetu”? |
For what reason? |
“Pitito hi, bho gotama, anupapanno”ti. |
Because, sir Gotama, he would not be fully born on his father's side. |
“Iti kho, ambaṭṭha, itthiyā vā itthiṁ karitvā purisena vā purisaṁ karitvā khattiyāva seṭṭhā, hīnā brāhmaṇā. |
"Thus, Ambaṭṭha, comparing women with women and men with men, the Khattiyas are superior, the brahmins are inferior. |
Taṁ kiṁ maññasi, ambaṭṭha, idha brāhmaṇā brāhmaṇaṁ kismiñcideva pakaraṇe khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṁ. |
What do you think, Ambaṭṭha? Suppose brahmins, for some reason, were to shave a brahmin's head, beat him with a basket of ashes, and banish him from the country or city. |
Api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti? |
Would he then receive a seat or water among brahmins?" |
“No hidaṁ, bho gotama”. |
No, indeed, sir Gotama. |
“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? |
Would brahmins feed him at a funeral feast or a cooked-rice offering or a sacrifice or a reception? |
“No hidaṁ, bho gotama”. |
No, indeed, sir Gotama. |
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti? |
Would brahmins teach him the mantras or not? |
“No hidaṁ, bho gotama”. |
No, indeed, sir Gotama. |
“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti? |
Would he be restricted in regard to women or not restricted? |
“Āvaṭaṁ hissa, bho gotama”. |
He would be restricted, sir Gotama. |
“Taṁ kiṁ maññasi, ambaṭṭha, idha khattiyā khattiyaṁ kismiñcideva pakaraṇe khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājeyyuṁ. |
"What do you think, Ambaṭṭha? Suppose Khattiyas, for some reason, were to shave a Khattiya's head, beat him with a basket of ashes, and banish him from the country or city. |
Api nu so labhetha brāhmaṇesu āsanaṁ vā udakaṁ vā”ti? |
Would he then receive a seat or water among brahmins?" |
“Labhetha, bho gotama”. |
He would, sir Gotama. |
“Api nu naṁ brāhmaṇā bhojeyyuṁ saddhe vā thālipāke vā yaññe vā pāhune vā”ti? |
Would brahmins feed him at a funeral feast or a cooked-rice offering or a sacrifice or a reception? |
“Bhojeyyuṁ, bho gotama”. |
They would, sir Gotama. |
“Api nu naṁ brāhmaṇā mante vāceyyuṁ vā no vā”ti? |
Would brahmins teach him the mantras or not? |
“Vāceyyuṁ, bho gotama”. |
They would, sir Gotama. |
“Api nussa itthīsu āvaṭaṁ vā assa anāvaṭaṁ vā”ti? |
Would he be restricted in regard to women or not restricted? |
“Anāvaṭaṁ hissa, bho gotama”. |
He would not be restricted, sir Gotama. |
“Ettāvatā kho, ambaṭṭha, khattiyo paramanihīnataṁ patto hoti, yadeva naṁ khattiyā khuramuṇḍaṁ karitvā bhassapuṭena vadhitvā raṭṭhā vā nagarā vā pabbājenti. |
"To this extent, Ambaṭṭha, a Khattiya has reached the highest degradation, namely, when Khattiyas shave his head, beat him with a basket of ashes, and banish him from the country or city. |
Iti kho, ambaṭṭha, yadā khattiyo paramanihīnataṁ patto hoti, tadāpi khattiyāva seṭṭhā, hīnā brāhmaṇā. |
Thus, Ambaṭṭha, even when a Khattiya has reached the highest degradation, the Khattiyas are still superior, the brahmins are inferior. |
Brahmunā pesā, ambaṭṭha, sanaṅkumārena gāthā bhāsitā: |
This verse, Ambaṭṭha, was uttered by Brahmā Sanaṅkumāra: |
‘Khattiyo seṭṭho janetasmiṁ, |
'The Khattiya is supreme among those who take birth, |
ye gottapaṭisārino; |
those who consider lineage; |
Vijjācaraṇasampanno, |
One accomplished in knowledge and conduct, |
so seṭṭho devamānuse’ti. |
he is supreme among devas and humans.' |
Sā kho panesā, ambaṭṭha, brahmunā sanaṅkumārena gāthā sugītā no duggītā, subhāsitā no dubbhāsitā, atthasaṁhitā no anatthasaṁhitā, anumatā mayā. |
That verse, Ambaṭṭha, was well-sung by Brahmā Sanaṅkumāra, not ill-sung; well-spoken, not ill-spoken; connected with the goal, not unconnected with the goal; I approve of it. |
Ahampi hi, ambaṭṭha, evaṁ vadāmi— |
For I too, Ambaṭṭha, say this: |
Khattiyo seṭṭho janetasmiṁ, |
The Khattiya is supreme among those who take birth, |
ye gottapaṭisārino; |
those who consider lineage; |
Vijjācaraṇasampanno, |
One accomplished in knowledge and conduct, |
so seṭṭho devamānuse”ti. |
he is supreme among devas and humans." |
Bhāṇavāro paṭhamo. |
The first recitation section. |
4. Vijjācaraṇakathā |
4. The Discourse on Knowledge and Conduct |
“Katamaṁ pana taṁ, bho gotama, caraṇaṁ, katamā ca pana sā vijjā”ti? |
And what, sir Gotama, is that conduct, and what is that knowledge? |
“Na kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya jātivādo vā vuccati, gottavādo vā vuccati, mānavādo vā vuccati: |
"It is not, Ambaṭṭha, by speaking of birth, or by speaking of lineage, or by speaking of conceit, that one attains the unsurpassed accomplishment of knowledge and conduct: |
‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti. |
'You are worthy of me, or you are not worthy of me.' |
Yattha kho, ambaṭṭha, āvāho vā hoti, vivāho vā hoti, āvāhavivāho vā hoti, etthetaṁ vuccati jātivādo vā itipi gottavādo vā itipi mānavādo vā itipi: |
Wherever, Ambaṭṭha, there is a marriage or a giving in marriage, or a marriage and a giving in marriage, there it is spoken of as speaking of birth or speaking of lineage or speaking of conceit: |
‘arahasi vā maṁ tvaṁ, na vā maṁ tvaṁ arahasī’ti. |
'You are worthy of me, or you are not worthy of me.' |
Ye hi keci, ambaṭṭha, jātivādavinibaddhā vā gottavādavinibaddhā vā mānavādavinibaddhā vā āvāhavivāhavinibaddhā vā, ārakā te anuttarāya vijjācaraṇasampadāya. |
Whoever, Ambaṭṭha, are bound by speaking of birth, or bound by speaking of lineage, or bound by speaking of conceit, or bound by marriage and giving in marriage, they are far from the unsurpassed accomplishment of knowledge and conduct. |
Pahāya kho, ambaṭṭha, jātivādavinibaddhañca gottavādavinibaddhañca mānavādavinibaddhañca āvāhavivāhavinibaddhañca anuttarāya vijjācaraṇasampadāya sacchikiriyā hotī”ti. |
By abandoning, Ambaṭṭha, that which is bound by speaking of birth, and bound by speaking of lineage, and bound by speaking of conceit, and bound by marriage and giving in marriage, there is the realization of the unsurpassed accomplishment of knowledge and conduct." |
“Katamaṁ pana taṁ, bho gotama, caraṇaṁ, katamā ca sā vijjā”ti? |
And what, sir Gotama, is that conduct, and what is that knowledge? |
“Idha, ambaṭṭha, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
"Here, Ambaṭṭha, a Tathāgata arises in the world, an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One. |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He, having realized this world with its devas, Māra, and Brahmā, this generation with its recluses and brahmins, its devas and humans, for himself through direct knowledge, 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, and good in the end, with the right meaning and the right phrasing; he proclaims the utterly complete and pure holy life. |
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. |
A householder or a householder's son, or one born in some other family, hears that Dhamma. |
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. |
Having heard that Dhamma, he acquires conviction in the Tathāgata. |
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati …pe… |
Endowed with that acquired conviction, he reflects thus: ... |
So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati …pe… idampissa hoti caraṇasmiṁ. |
Quite secluded from sensual pleasures, secluded from unwholesome states, he enters upon and abides in the **first jhāna**, which is accompanied by thought and deliberation, with rapture and pleasure born of seclusion... This is part of his conduct. |
Puna caparaṁ, ambaṭṭha, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati …pe… idampissa hoti caraṇasmiṁ. |
Further, Ambaṭṭha, with the stilling of thought and deliberation, he attains inner tranquillity and unification of mind, and enters upon and abides in the **second jhāna**, which is without thought and deliberation, with rapture and pleasure born of concentration... This is part of his conduct. |
Puna caparaṁ, ambaṭṭha, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: |
Further, Ambaṭṭha, with the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and he experiences pleasure with the body, and enters upon and abides in the **third jhāna**, of which the Noble Ones declare, "He dwells in pleasure with equanimity and mindfulness"... This is part of his conduct. |
‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati …pe… idampissa hoti caraṇasmiṁ. |
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Puna caparaṁ, ambaṭṭha, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati …pe… idampissa hoti caraṇasmiṁ. |
Further, Ambaṭṭha, by abandoning pleasure and pain, and by the prior disappearance of joy and displeasure, he enters upon and abides in the **fourth jhāna**, which is neither painful nor pleasant and is purified by equanimity and mindfulness... This is part of his conduct. |
Idaṁ kho taṁ, ambaṭṭha, caraṇaṁ. |
This, Ambaṭṭha, is that conduct. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …pe… idampissa hoti vijjāya …pe… nāparaṁ itthattāyāti pajānāti, idampissa hoti vijjāya. |
With his mind thus concentrated, purified, and bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines his mind to the **knowledge and vision of insight**... This is part of his knowledge... He understands: 'There is no more for this state of being,' this is part of his knowledge. |
Ayaṁ kho sā, ambaṭṭha, vijjā. |
This, Ambaṭṭha, is that knowledge. |
Ayaṁ vuccati, ambaṭṭha, bhikkhu ‘vijjāsampanno’ itipi, ‘caraṇasampanno’ itipi, ‘vijjācaraṇasampanno’ itipi. |
This, Ambaṭṭha, is called a bhikkhu "accomplished in knowledge," and "accomplished in conduct," and "accomplished in knowledge and conduct." |
Imāya ca, ambaṭṭha, vijjāsampadāya caraṇasampadāya ca aññā vijjāsampadā ca caraṇasampadā ca uttaritarā vā paṇītatarā vā natthi. |
And, Ambaṭṭha, there is no other accomplishment of knowledge and accomplishment of conduct that is more excellent or more sublime than this accomplishment of knowledge and accomplishment of conduct. |
5. Catuapāyamukha |
5. Four Gates to Loss |
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti. |
With this unsurpassed accomplishment of knowledge and conduct, Ambaṭṭha, there are four gates to loss. |
Katamāni cattāri? |
What are the four? |
Idha, ambaṭṭha, ekacco samaṇo vā brāhmaṇo vā imaññeva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññāyatanaṁ ajjhogāhati: |
Here, Ambaṭṭha, some recluse or brahmin, not being able to realize this unsurpassed accomplishment of knowledge and conduct, takes up a carrying pole and enters a forest dwelling: |
‘pavattaphalabhojano bhavissāmī’ti. |
'I will live on fallen fruits.' |
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. |
He becomes a servant to one accomplished in knowledge and conduct. |
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ paṭhamaṁ apāyamukhaṁ bhavati. |
This, Ambaṭṭha, is the first gate to loss for this unsurpassed accomplishment of knowledge and conduct. |
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanaṁ ajjhogāhati: |
Further, Ambaṭṭha, here some recluse or brahmin, not being able to realize this unsurpassed accomplishment of knowledge and conduct, and not being able to live on fallen fruits, takes up a spade and a basket and enters a forest dwelling: |
‘kandamūlaphalabhojano bhavissāmī’ti. |
'I will live on roots, tubers, and fruits.' |
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. |
He becomes a servant to one accomplished in knowledge and conduct. |
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ dutiyaṁ apāyamukhaṁ bhavati. |
This, Ambaṭṭha, is the second gate to loss for this unsurpassed accomplishment of knowledge and conduct. |
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchati. |
Further, Ambaṭṭha, here some recluse or brahmin, not being able to realize this unsurpassed accomplishment of knowledge and conduct, and not being able to live on fallen fruits, and not being able to live on roots, tubers, and fruits, builds a fire-house near a village or town and attends to the fire. |
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. |
He becomes a servant to one accomplished in knowledge and conduct. |
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ tatiyaṁ apāyamukhaṁ bhavati. |
This, Ambaṭṭha, is the third gate to loss for this unsurpassed accomplishment of knowledge and conduct. |
Puna caparaṁ, ambaṭṭha, idhekacco samaṇo vā brāhmaṇo vā imaṁ ceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchati: |
Further, Ambaṭṭha, here some recluse or brahmin, not being able to realize this unsurpassed accomplishment of knowledge and conduct, and not being able to live on fallen fruits, and not being able to live on roots, tubers, and fruits, and not being able to attend to the fire, builds a four-doored house at a crossroads: |
‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, tamahaṁ yathāsatti yathābalaṁ paṭipūjessāmī’ti. |
'Whatever recluse or brahmin comes from these four directions, I will honor him to the best of my ability and strength.' |
So aññadatthu vijjācaraṇasampannasseva paricārako sampajjati. |
He becomes a servant to one accomplished in knowledge and conduct. |
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya idaṁ catutthaṁ apāyamukhaṁ bhavati. |
This, Ambaṭṭha, is the fourth gate to loss for this unsurpassed accomplishment of knowledge and conduct. |
Imāya kho, ambaṭṭha, anuttarāya vijjācaraṇasampadāya imāni cattāri apāyamukhāni bhavanti. |
With this unsurpassed accomplishment of knowledge and conduct, Ambaṭṭha, these are the four gates to loss. |
Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imāya anuttarāya vijjācaraṇasampadāya sandissasi sācariyako”ti? |
What do you think, Ambaṭṭha? Are you, with your teacher, seen to be associated with this unsurpassed accomplishment of knowledge and conduct?" |
“No hidaṁ, bho gotama. |
"No, indeed, sir Gotama. |
Kocāhaṁ, bho gotama, sācariyako, kā ca anuttarā vijjācaraṇasampadā? |
Who am I, sir Gotama, with my teacher, and what is the unsurpassed accomplishment of knowledge and conduct? |
Ārakāhaṁ, bho gotama, anuttarāya vijjācaraṇasampadāya sācariyako”ti. |
I am far, sir Gotama, from the unsurpassed accomplishment of knowledge and conduct, with my teacher." |
“Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno khārividhamādāya araññavanamajjhogāhasi sācariyako: |
"What do you think, Ambaṭṭha? Are you, with your teacher, not being able to realize this unsurpassed accomplishment of knowledge and conduct, taking up a carrying pole and entering a forest dwelling: |
‘pavattaphalabhojano bhavissāmī’”ti? |
'I will live on fallen fruits'?" |
“No hidaṁ, bho gotama”. |
No, indeed, sir Gotama. |
“Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kudālapiṭakaṁ ādāya araññavanamajjhogāhasi sācariyako: |
"What do you think, Ambaṭṭha? Are you, with your teacher, not being able to realize this unsurpassed accomplishment of knowledge and conduct, and not being able to live on fallen fruits, taking up a spade and a basket and entering a forest dwelling: |
‘kandamūlaphalabhojano bhavissāmī’”ti? |
'I will live on roots, tubers, and fruits'?" |
“No hidaṁ, bho gotama”. |
No, indeed, sir Gotama. |
“Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno gāmasāmantaṁ vā nigamasāmantaṁ vā agyāgāraṁ karitvā aggiṁ paricaranto acchasi sācariyako”ti? |
What do you think, Ambaṭṭha? Are you, with your teacher, not being able to realize this unsurpassed accomplishment of knowledge and conduct, and not being able to live on fallen fruits, and not being able to live on roots, tubers, and fruits, building a fire-house near a village or town and attending to the fire? |
“No hidaṁ, bho gotama”. |
No, indeed, sir Gotama. |
“Taṁ kiṁ maññasi, ambaṭṭha, api nu tvaṁ imañceva anuttaraṁ vijjācaraṇasampadaṁ anabhisambhuṇamāno pavattaphalabhojanatañca anabhisambhuṇamāno kandamūlaphalabhojanatañca anabhisambhuṇamāno aggipāricariyañca anabhisambhuṇamāno cātumahāpathe catudvāraṁ agāraṁ karitvā acchasi sācariyako: |
"What do you think, Ambaṭṭha? Are you, with your teacher, not being able to realize this unsurpassed accomplishment of knowledge and conduct, and not being able to live on fallen fruits, and not being able to live on roots, tubers, and fruits, and not being able to attend to the fire, building a four-doored house at a crossroads: |
‘yo imāhi catūhi disāhi āgamissati samaṇo vā brāhmaṇo vā, taṁ mayaṁ yathāsatti yathābalaṁ paṭipūjessāmā’”ti? |
'Whatever recluse or brahmin comes from these four directions, we will honor him to the best of our ability and strength'?" |
“No hidaṁ, bho gotama”. |
No, indeed, sir Gotama. |
“Iti kho, ambaṭṭha, imāya ceva tvaṁ anuttarāya vijjācaraṇasampadāya parihīno sācariyako. |
"Thus, Ambaṭṭha, you yourself, with your teacher, are deprived of this unsurpassed accomplishment of knowledge and conduct. |
Ye cime anuttarāya vijjācaraṇasampadāya cattāri apāyamukhāni bhavanti, tato ca tvaṁ parihīno sācariyako. |
And you, with your teacher, are also deprived of these four gates to loss for the unsurpassed accomplishment of knowledge and conduct. |
Bhāsitā kho pana te esā, ambaṭṭha, ācariyena brāhmaṇena pokkharasātinā vācā: |
And this statement, Ambaṭṭha, was uttered by your teacher, the brahmin Pokkharasāti: |
‘ke ca muṇḍakā samaṇakā ibbhā kaṇhā bandhupādāpaccā, kā ca tevijjānaṁ brāhmaṇānaṁ sākacchā’ti attanā āpāyikopi aparipūramāno. |
'Who are these shaveling recluses, base-born, dark-skinned, products of the feet of our kinsmen, and what converse can there be with them for brahmins accomplished in the three Vedas?'—even he himself, not being able to fulfill it, is on the path to loss. |
Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa. |
See, Ambaṭṭha, how greatly your teacher, the brahmin Pokkharasāti, has erred in this." |
6. Pubbakaisibhāvānuyoga |
6. Inquiry into the Ancient Seers |
Brāhmaṇo kho pana, ambaṭṭha, pokkharasāti rañño pasenadissa kosalassa dattikaṁ bhuñjati. |
Now, Ambaṭṭha, the brahmin Pokkharasāti enjoys a royal grant from King Pasenadi of Kosala. |
Tassa rājā pasenadi kosalo sammukhībhāvampi na dadāti. |
King Pasenadi of Kosala does not grant him direct audience. |
Yadāpi tena manteti, tirodussantena manteti. |
When he converses with him, he converses from behind a curtain. |
Yassa kho pana, ambaṭṭha, dhammikaṁ payātaṁ bhikkhaṁ paṭiggaṇheyya, kathaṁ tassa rājā pasenadi kosalo sammukhībhāvampi na dadeyya. |
How then, Ambaṭṭha, could King Pasenadi of Kosala not grant direct audience to one who receives food by faith from him, and yet converses with him from behind a curtain? |
Passa, ambaṭṭha, yāva aparaddhañca te idaṁ ācariyassa brāhmaṇassa pokkharasātissa. |
See, Ambaṭṭha, how greatly your teacher, the brahmin Pokkharasāti, has erred in this. |
Taṁ kiṁ maññasi, ambaṭṭha, idha rājā pasenadi kosalo hatthigīvāya vā nisinno assapiṭṭhe vā nisinno rathūpatthare vā ṭhito uggehi vā rājaññehi vā kiñcideva mantanaṁ manteyya. |
What do you think, Ambaṭṭha? Suppose King Pasenadi of Kosala, seated on an elephant's neck, or seated on a horse's back, or standing on a chariot, were to take counsel with some powerful Khattiya kings. |
So tamhā padesā apakkamma ekamantaṁ tiṭṭheyya. |
Having departed from that place, he might stand to one side. |
Atha āgaccheyya suddo vā suddadāso vā, tasmiṁ padese ṭhito tadeva mantanaṁ manteyya: |
Then a Sudda or a Sudda slave might come and stand in that place and take the same counsel: |
‘evampi rājā pasenadi kosalo āha, evampi rājā pasenadi kosalo āhā’ti. |
'Thus said King Pasenadi of Kosala, thus said King Pasenadi of Kosala.' |
Api nu so rājabhaṇitaṁ vā bhaṇati rājamantanaṁ vā manteti? |
Would he then be speaking what the king spoke, or taking the king's counsel? |
Ettāvatā so assa rājā vā rājamatto vā”ti? |
Would he to that extent be a king or a royal minister?" |
“No hidaṁ, bho gotama”. |
No, indeed, sir Gotama. |
“Evameva kho tvaṁ, ambaṭṭha, ye te ahesuṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu: |
"Even so, Ambaṭṭha, those ancient seers among the brahmins, the composers of mantras, the propagators of mantras, whose ancient mantra-path is now sung, spoken, and compiled by brahmins, and which they recite, speak, and transmit what has been spoken and recited—namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu: |
‘tyāhaṁ mante adhiyāmi sācariyako’ti, tāvatā tvaṁ bhavissasi isi vā isitthāya vā paṭipannoti netaṁ ṭhānaṁ vijjati. |
'I, with my teacher, study those mantras'—that you to that extent will be a seer or one practicing the state of a seer, that is not possible. |
Taṁ kiṁ maññasi, ambaṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ—ye te ahesuṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, evaṁ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti? |
What do you think, Ambaṭṭha? What have you heard from the brahmin elders and teachers, from whom those ancient seers among the brahmins, the composers of mantras, the propagators of mantras, whose ancient mantra-path is now sung, spoken, and compiled by brahmins, and which they recite, speak, and transmit what has been spoken and recited—namely, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu, did they live well-bathed, well-anointed, with hair and beard trimmed, adorned with jewels and earrings, wearing white garments, fully endowed and supplied with the five cords of sensual pleasure, just as you now live with your teacher?" |
“No hidaṁ, bho gotama”. |
No, indeed, sir Gotama. |
“ …pe… Evaṁ su te sālīnaṁ odanaṁ sucimaṁsūpasecanaṁ vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ paribhuñjanti, seyyathāpi tvaṁ etarahi sācariyako”ti? |
... Did they eat rice cooked with pure meat sauces, with various dark grains, with many soups and many curries, just as you now live with your teacher? |
“No hidaṁ, bho gotama”. |
No, indeed, sir Gotama. |
“ …pe… Evaṁ su te veṭhakanatapassāhi nārīhi paricārenti, seyyathāpi tvaṁ etarahi sācariyako”ti? |
... Did they entertain themselves with women adorned with turbans, just as you now live with your teacher? |
“No hidaṁ, bho gotama”. |
No, indeed, sir Gotama. |
“ …pe… Evaṁ su te kuttavālehi vaḷavārathehi dīghāhi patodalaṭṭhīhi vāhane vitudentā vipariyāyanti, seyyathāpi tvaṁ etarahi sācariyako”ti? |
... Did they travel in chariots drawn by mares with decorated tails, urging them on with long goads, just as you now live with your teacher? |
“No hidaṁ, bho gotama”. |
No, indeed, sir Gotama. |
“ …pe… Evaṁ su te ukkiṇṇaparikhāsu okkhittapalighāsu nagarūpakārikāsu dīghāsivudhehi purisehi rakkhāpenti, seyyathāpi tvaṁ etarahi sācariyako”ti? |
... Did they have themselves guarded by men with long swords, in cities with moats dug out and bolts thrown in, just as you now live with your teacher? |
“No hidaṁ, bho gotama”. |
No, indeed, sir Gotama. |
“Iti kho, ambaṭṭha, neva tvaṁ isi na isitthāya paṭipanno sācariyako. |
"Thus, Ambaṭṭha, neither you nor your teacher are a seer, nor are you practicing the state of a seer. |
Yassa kho pana, ambaṭṭha, mayi kaṅkhā vā vimati vā so maṁ pañhena, ahaṁ veyyākaraṇena sodhissāmī”ti. |
But if anyone, Ambaṭṭha, has doubt or perplexity about me, let him question me, I will clear it up by answering." |
7. Dvelakkhaṇādassana |
7. The Sight of the Two Marks |
Atha kho bhagavā vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi. |
Then the Blessed One left the dwelling and proceeded to the walking path. |
Ambaṭṭhopi māṇavo vihārā nikkhamma caṅkamaṁ abbhuṭṭhāsi. |
The young man Ambaṭṭha also left the dwelling and proceeded to the walking path. |
Atha kho ambaṭṭho māṇavo bhagavantaṁ caṅkamantaṁ anucaṅkamamāno bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. |
Then the young man Ambaṭṭha, walking behind the Blessed One, examined the thirty-two marks of a great man on the Blessed One's body. |
Addasā kho ambaṭṭho māṇavo bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. |
The young man Ambaṭṭha saw almost all the thirty-two marks of a great man on the Blessed One's body, except for two. |
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya ca. |
He was in doubt and perplexed about two marks of a great man—the private parts being enclosed in a sheath, and the large tongue—and he was not convinced or satisfied. |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“passati kho me ayaṁ ambaṭṭho māṇavo dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. |
"This young man Ambaṭṭha sees almost all the thirty-two marks of a great man on my body, except for two. |
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. |
He is in doubt and perplexed about two marks of a great man—the private parts being enclosed in a sheath, and the large tongue—and he is not convinced or satisfied." |
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi. |
Then the Blessed One performed such a feat of supernormal power |
Yathā addasa ambaṭṭho māṇavo bhagavato kosohitaṁ vatthaguyhaṁ. |
that the young man Ambaṭṭha saw the Blessed One's private parts enclosed in a sheath. |
Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi. |
Then the Blessed One extended his tongue and touched and stroked both his ear holes, both his nostrils, and covered his entire forehead with his tongue. |
Atha kho ambaṭṭhassa māṇavassa etadahosi: |
Then it occurred to the young man Ambaṭṭha: |
“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi, no aparipuṇṇehī”ti. |
Indeed, the recluse Gotama is endowed with the thirty-two marks of a great man, complete, not incomplete. |
Bhagavantaṁ etadavoca: |
He said to the Blessed One: |
“handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti. |
Well then, sir Gotama, we depart now, for we have much to do, many duties. |
“Yassadāni tvaṁ, ambaṭṭha, kālaṁ maññasī”ti. |
Do now, Ambaṭṭha, what you think is timely. |
Atha kho ambaṭṭho māṇavo vaḷavārathamāruyha pakkāmi. |
Then the young man Ambaṭṭha mounted his chariot drawn by mares and departed. |
Tena kho pana samayena brāhmaṇo pokkharasāti ukkaṭṭhāya nikkhamitvā mahatā brāhmaṇagaṇena saddhiṁ sake ārāme nisinno hoti ambaṭṭhaṁyeva māṇavaṁ paṭimānento. |
Now at that time, the brahmin Pokkharasāti had gone out from Ukkaṭṭha and was sitting in his own park with a large company of brahmins, waiting for the young man Ambaṭṭha. |
Atha kho ambaṭṭho māṇavo yena sako ārāmo tena pāyāsi. |
Then the young man Ambaṭṭha proceeded to his own park. |
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena brāhmaṇo pokkharasāti tenupasaṅkami; |
Having gone as far as the vehicle could go, he dismounted from the vehicle and proceeded on foot to where the brahmin Pokkharasāti was; |
upasaṅkamitvā brāhmaṇaṁ pokkharasātiṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he saluted the brahmin Pokkharasāti and sat down to one side. |
Ekamantaṁ nisinnaṁ kho ambaṭṭhaṁ māṇavaṁ brāhmaṇo pokkharasāti etadavoca: |
As the young man Ambaṭṭha sat to one side, the brahmin Pokkharasāti said to him: |
“kacci, tāta ambaṭṭha, addasa taṁ bhavantaṁ gotaman”ti? |
Well, my dear Ambaṭṭha, did you see that Blessed Gotama? |
“Addasāma kho mayaṁ, bho, taṁ bhavantaṁ gotaman”ti. |
Indeed, sir, we saw that Blessed Gotama. |
“Kacci, tāta ambaṭṭha, taṁ bhavantaṁ gotamaṁ tathā santaṁyeva saddo abbhuggato no aññathā; |
"Well, my dear Ambaṭṭha, is the report that has spread about that Blessed Gotama true, and not otherwise? |
kacci pana so bhavaṁ gotamo tādiso no aññādiso”ti? |
And is that Blessed Gotama such a one, and not otherwise?" |
“Tathā santaṁyeva, bho, taṁ bhavantaṁ gotamaṁ saddo abbhuggato no aññathā, tādisova so bhavaṁ gotamo no aññādiso. |
"Indeed, sir, the report that has spread about that Blessed Gotama is true, and not otherwise; that Blessed Gotama is such a one, and not otherwise. |
Samannāgato ca so bhavaṁ gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti. |
And that Blessed Gotama is endowed with the thirty-two marks of a great man, complete, not incomplete." |
“Ahu pana te, tāta ambaṭṭha, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti? |
And, my dear Ambaṭṭha, did you have any conversation with the recluse Gotama? |
“Ahu kho me, bho, samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti. |
Indeed, sir, I had some conversation with the recluse Gotama. |
“Yathā kathaṁ pana te, tāta ambaṭṭha, ahu samaṇena gotamena saddhiṁ kocideva kathāsallāpo”ti? |
How then, my dear Ambaṭṭha, did you have some conversation with the recluse Gotama? |
Atha kho ambaṭṭho māṇavo yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi. |
Then the young man Ambaṭṭha reported to the brahmin Pokkharasāti all the conversation he had with the Blessed One. |
Evaṁ vutte, brāhmaṇo pokkharasāti ambaṭṭhaṁ māṇavaṁ etadavoca: |
When this was said, the brahmin Pokkharasāti said to the young man Ambaṭṭha: |
“aho vata re amhākaṁ, paṇḍitaka, aho vata re amhākaṁ, bahussutaka, aho vata re amhākaṁ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya. |
"Oh, my dear Gotama, the young man Ambaṭṭha is foolish, alas! |
Yadeva kho tvaṁ, ambaṭṭha, taṁ bhavantaṁ gotamaṁ evaṁ āsajja āsajja avacāsi, atha kho so bhavaṁ gotamo amhepi evaṁ upaneyya upaneyya avaca. |
Alas, my dear wise one, alas, my dear widely learned one, alas, my dear master of the three Vedas, a person of such conduct as this would, at the breaking up of the body, after death, reappear in a state of deprivation, a bad destination, a lower realm, hell. |
Aho vata re amhākaṁ, paṇḍitaka, aho vata re amhākaṁ, bahussutaka, aho vata re amhākaṁ, tevijjaka, evarūpena kira, bho, puriso atthacarakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā”ti, kupito anattamano ambaṭṭhaṁ māṇavaṁ padasāyeva pavattesi. |
That you, Ambaṭṭha, repeatedly assailed that Blessed Gotama thus, and that Blessed Gotama repeatedly brought us into the discussion thus. |
Icchati ca tāvadeva bhagavantaṁ dassanāya upasaṅkamituṁ. |
Oh, my dear wise one, alas, my dear widely learned one, alas, my dear master of the three Vedas, a person of such conduct as this would, at the breaking up of the body, after death, reappear in a state of deprivation, a bad destination, a lower realm, hell." |
| Angry and displeased, he kicked the young man Ambaṭṭha with his foot. | |
| And he wanted to go and see the Blessed One immediately. | |
8. Pokkharasātibuddhūpasaṅkamana |
8. Pokkharasāti's Visit to the Buddha |
Atha kho te brāhmaṇā brāhmaṇaṁ pokkharasātiṁ etadavocuṁ: |
Then those brahmins said to the brahmin Pokkharasāti: |
“ativikālo kho, bho, ajja samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. |
"It is too late, sir, today to go and see the recluse Gotama. |
Svedāni bhavaṁ pokkharasāti samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. |
Tomorrow, venerable Pokkharasāti, you should go and see the recluse Gotama." |
Atha kho brāhmaṇo pokkharasāti sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā yāne āropetvā ukkāsu dhāriyamānāsu ukkaṭṭhāya niyyāsi, yena icchānaṅgalavanasaṇḍo tena pāyāsi. |
Then the brahmin Pokkharasāti had excellent hard and soft food prepared at his own residence, loaded it onto vehicles, and set out from Ukkaṭṭha with torches being carried, and proceeded to the Icchānaṅgala forest grove. |
Yāvatikā yānassa bhūmi yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami. |
Having gone as far as the vehicle could go, he dismounted from the vehicle and proceeded on foot to where the Blessed One was; |
upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
having approached, he exchanged greetings with the Blessed One, and when the courteous and amiable talk was concluded, he sat down to one side. |
Ekamantaṁ nisinno kho brāhmaṇo pokkharasāti bhagavantaṁ etadavoca: |
As the brahmin Pokkharasāti sat to one side, he said to the Blessed One: |
“āgamā nu khvidha, bho gotama, amhākaṁ antevāsī ambaṭṭho māṇavo”ti? |
Has our pupil, the young man Ambaṭṭha, venerable Gotama, come here? |
“Āgamā kho te, brāhmaṇa, antevāsī ambaṭṭho māṇavo”ti. |
Indeed, brahmin, your pupil, the young man Ambaṭṭha, came. |
“Ahu pana te, bho gotama, ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti? |
And, venerable Gotama, did you have any conversation with the young man Ambaṭṭha? |
“Ahu kho me, brāhmaṇa, ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti. |
Indeed, brahmin, I had some conversation with the young man Ambaṭṭha. |
“Yathākathaṁ pana te, bho gotama, ahu ambaṭṭhena māṇavena saddhiṁ kocideva kathāsallāpo”ti? |
How then, venerable Gotama, did you have some conversation with the young man Ambaṭṭha? |
Atha kho bhagavā yāvatako ahosi ambaṭṭhena māṇavena saddhiṁ kathāsallāpo, taṁ sabbaṁ brāhmaṇassa pokkharasātissa ārocesi. |
Then the Blessed One reported to the brahmin Pokkharasāti all the conversation he had with the young man Ambaṭṭha. |
Evaṁ vutte, brāhmaṇo pokkharasāti bhagavantaṁ etadavoca: |
When this was said, the brahmin Pokkharasāti said to the Blessed One: |
“bālo, bho gotama, ambaṭṭho māṇavo, khamatu bhavaṁ gotamo ambaṭṭhassa māṇavassā”ti. |
The young man Ambaṭṭha, venerable Gotama, is foolish; may the venerable Gotama forgive the young man Ambaṭṭha. |
“Sukhī hotu, brāhmaṇa, ambaṭṭho māṇavo”ti. |
May the young man Ambaṭṭha be happy, brahmin. |
Atha kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni samannesi. |
Then the brahmin Pokkharasāti examined the thirty-two marks of a great man on the Blessed One's body. |
Addasā kho brāhmaṇo pokkharasāti bhagavato kāye dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. |
The brahmin Pokkharasāti saw almost all the thirty-two marks of a great man on the Blessed One's body, except for two. |
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya ca. |
He was in doubt and perplexed about two marks of a great man—the private parts being enclosed in a sheath, and the large tongue—and he was not convinced or satisfied. |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“passati kho me ayaṁ brāhmaṇo pokkharasāti dvattiṁsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. |
"This brahmin Pokkharasāti sees almost all the thirty-two marks of a great man on my body, except for two. |
Dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati—kosohite ca vatthaguyhe pahūtajivhatāya cā”ti. |
He is in doubt and perplexed about two marks of a great man—the private parts being enclosed in a sheath, and the large tongue—and he is not convinced or satisfied." |
Atha kho bhagavā tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi yathā addasa brāhmaṇo pokkharasāti bhagavato kosohitaṁ vatthaguyhaṁ. |
Then the Blessed One performed such a feat of supernormal power |
Atha kho bhagavā jivhaṁ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṁ jivhāya chādesi. |
that the brahmin Pokkharasāti saw the Blessed One's private parts enclosed in a sheath. |
| Then the Blessed One extended his tongue and touched and stroked both his ear holes, both his nostrils, and covered his entire forehead with his tongue. | |
Atha kho brāhmaṇassa pokkharasātissa etadahosi: |
Then it occurred to the brahmin Pokkharasāti: |
“samannāgato kho samaṇo gotamo dvattiṁsamahāpurisalakkhaṇehi paripuṇṇehi no aparipuṇṇehī”ti. |
Indeed, the recluse Gotama is endowed with the thirty-two marks of a great man, complete, not incomplete. |
Bhagavantaṁ etadavoca: |
He said to the Blessed One: |
“adhivāsetu me bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. |
May the venerable Gotama accept a meal from me for today, together with the Sangha of bhikkhus. |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One accepted by silence. |
Atha kho brāhmaṇo pokkharasāti bhagavato adhivāsanaṁ viditvā bhagavato kālaṁ ārocesi: |
Then the brahmin Pokkharasāti, having understood the Blessed One's acceptance, announced the time to the Blessed One: |
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. |
It is time, venerable Gotama, the meal is ready. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena brāhmaṇassa pokkharasātissa nivesanaṁ tenupasaṅkami; |
Then the Blessed One, having dressed in the morning, taking his bowl and robe, proceeded with the Sangha of bhikkhus to the residence of the brahmin Pokkharasāti; |
upasaṅkamitvā paññatte āsane nisīdi. |
having approached, he sat down on the seat prepared. |
Atha kho brāhmaṇo pokkharasāti bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, māṇavakāpi bhikkhusaṅghaṁ. |
Then the brahmin Pokkharasāti personally served and satisfied the Blessed One with excellent hard and soft food, and the young men served the Sangha of bhikkhus. |
Atha kho brāhmaṇo pokkharasāti bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
Then the brahmin Pokkharasāti, when the Blessed One had finished eating and had removed his hand from the bowl, took a low seat and sat down to one side. |
Ekamantaṁ nisinnassa kho brāhmaṇassa pokkharasātissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ; |
As the brahmin Pokkharasāti sat to one side, the Blessed One gave him a graduated discourse, namely—a talk on giving, a talk on morality, a talk on heaven; |
kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. |
he explained the danger, the degradation, the defilement of sensual pleasures, and the benefit of renunciation. |
Yadā bhagavā aññāsi brāhmaṇaṁ pokkharasātiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. |
When the Blessed One knew that the brahmin Pokkharasāti's mind was ready, pliable, free from hindrances, uplifted, and confident, then he expounded the teaching peculiar to Buddhas—suffering, its origin, its cessation, and the path. |
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; |
Just as a clean cloth, free from black spots, would readily absorb the dye; |
evameva brāhmaṇassa pokkharasātissa tasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: |
even so, as the brahmin Pokkharasāti sat on that very seat, the pure, stainless Eye of Dhamma arose in him: |
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. |
Whatever is subject to origination, all that is subject to cessation. |
9. Pokkharasātiupāsakattapaṭivedanā |
9. Pokkharasāti's Declaration as a Lay Follower |
Atha kho brāhmaṇo pokkharasāti diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: |
Then the brahmin Pokkharasāti, having seen the Dhamma, attained the Dhamma, understood the Dhamma, penetrated the Dhamma, having crossed over doubt, having no perplexity, having gained confidence, being independent of others in the Teacher's dispensation, said to the Blessed One: |
“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: |
Just as, venerable Gotama, one might set upright what was overturned, or reveal what was hidden, or point out the path to one who was lost, or hold up a lamp in the darkness so that those with eyes may see forms; |
‘cakkhumanto rūpāni dakkhantī’ti; |
even so has the Dhamma been made clear by the venerable Gotama in many ways. |
evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
I go for refuge to the venerable Gotama, to the Dhamma, and to the Sangha of bhikkhus, together with my children, my wife, my retinue, and my ministers. |
Esāhaṁ, bho gotama, saputto sabhariyo sapariso sāmacco bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
May the venerable Gotama accept me as a lay follower from this day forward, as one who has gone for refuge as long as life lasts. |
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. |
|
Yathā ca bhavaṁ gotamo ukkaṭṭhāya aññāni upāsakakulāni upasaṅkamati, evameva bhavaṁ gotamo pokkharasātikulaṁ upasaṅkamatu. |
And just as the venerable Gotama visits other householder families in Ukkaṭṭha, even so may the venerable Gotama visit the Pokkharasāti family. |
Tattha ye te māṇavakā vā māṇavikā vā bhavantaṁ gotamaṁ abhivādessanti vā paccuṭṭhissanti vā āsanaṁ vā udakaṁ vā dassanti cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti. |
There, those young men or young women who will salute the venerable Gotama, or rise up for him, or offer him a seat or water, or gladden their minds, that will be for their long-term welfare and happiness." |
“Kalyāṇaṁ vuccati, brāhmaṇā”ti. |
What you say is good, brahmin. |
Ambaṭṭhasuttaṁ niṭṭhitaṁ tatiyaṁ. |
The Discourse with Ambaṭṭha is finished, the third. |
dn4 |
dn4 |
Dīgha Nikāya 4 |
The Long Discourses 4 |
Soṇadaṇḍasutta |
The Discourse to Soṇadaṇḍa |
1. Campeyyakabrāhmaṇagahapatikā |
1. The Brahmins and Householders of Campā |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena campā tadavasari. |
Thus have I heard. On one occasion the Blessed One, while on a wandering tour in the Aṅgan country with a large Sangha of bhikkhus, with about five hundred bhikkhus, arrived at Campā. |
Tatra sudaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. |
There the Blessed One stayed at Campā, on the bank of the Gaggara Lake. |
Tena kho pana samayena soṇadaṇḍo brāhmaṇo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ. |
Now at that time, the brahmin Soṇadaṇḍa was living in Campā, a populous, well-watered, and fertile place, a royal domain granted to him by King Seniya Bimbisāra of Magadha, a royal gift, a brahmin-endowment. |
Assosuṁ kho campeyyakā brāhmaṇagahapatikā: |
The brahmins and householders of Campā heard: |
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. |
"Indeed, the recluse Gotama, the Sakyan son, who went forth from the Sakyan clan, is on a wandering tour in the Aṅgan country with a large Sangha of bhikkhus, with about five hundred bhikkhus, and has arrived at Campā and is staying in Campā, on the bank of the Gaggara Lake. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now such a good report has spread about that Blessed Gotama: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. |
'Indeed, the Blessed One is an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.' |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He, having realized this world with its devas, Māra, and Brahmā, this generation with its recluses and brahmins, its devas and humans, for himself through direct knowledge, 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, and good in the end, with the right meaning and the right phrasing; he proclaims the utterly complete and pure holy life. |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. |
It is good indeed to see such Arahants." |
Atha kho campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamanti. |
Then the brahmins and householders of Campā, having left Campā, went in groups and companies towards the Gaggara Lake. |
Tena kho pana samayena soṇadaṇḍo brāhmaṇo uparipāsāde divāseyyaṁ upagato hoti. |
Now at that time, the brahmin Soṇadaṇḍa was taking his midday rest on the upper terrace of his palace. |
Addasā kho soṇadaṇḍo brāhmaṇo campeyyake brāhmaṇagahapatike campāya nikkhamitvā saṅghasaṅghī gaṇībhūte yena gaggarā pokkharaṇī tenupasaṅkamante. |
The brahmin Soṇadaṇḍa saw the brahmins and householders of Campā, having left Campā, going in groups and companies towards the Gaggara Lake. |
Disvā khattaṁ āmantesi: |
Having seen them, he addressed his charioteer: |
“kiṁ nu kho, bho khatte, campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamantī”ti? |
Why, my dear charioteer, are the brahmins and householders of Campā, having left Campā, going in groups and companies towards the Gaggara Lake? |
“Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. |
"Sir, the recluse Gotama, the Sakyan son, who went forth from the Sakyan clan, is on a wandering tour in the Aṅgan country with a large Sangha of bhikkhus, with about five hundred bhikkhus, and has arrived at Campā and is staying in Campā, on the bank of the Gaggara Lake. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now such a good report has spread about that Blessed Gotama: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
'Indeed, the Blessed One is an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.' |
Tamete bhavantaṁ gotamaṁ dassanāya upasaṅkamantī”ti. |
They are going to see that Blessed Gotama." |
“Tena hi, bho khatte, yena campeyyakā brāhmaṇagahapatikā tenupasaṅkama, upasaṅkamitvā campeyyake brāhmaṇagahapatike evaṁ vadehi: |
"Then, my dear charioteer, approach the brahmins and householders of Campā, having approached, say to the brahmins and householders of Campā: |
‘soṇadaṇḍo, bho, brāhmaṇo evamāha—āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti. |
'The brahmin Soṇadaṇḍa says this: "Venerable sirs, please wait, the brahmin Soṇadaṇḍa will also go to see the recluse Gotama."'" |
“Evaṁ, bho”ti kho so khattā soṇadaṇḍassa brāhmaṇassa paṭissutvā yena campeyyakā brāhmaṇagahapatikā tenupasaṅkami; |
"Yes, sir," replied the charioteer to the brahmin Soṇadaṇḍa. Having approached the brahmins and householders of Campā, he said to the brahmins and householders of Campā: |
upasaṅkamitvā campeyyake brāhmaṇagahapatike etadavoca: |
|
“soṇadaṇḍo bho brāhmaṇo evamāha: |
"The brahmin Soṇadaṇḍa says this: |
‘āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti. |
'Venerable sirs, please wait, the brahmin Soṇadaṇḍa will also go to see the recluse Gotama.'" |
2. Soṇadaṇḍaguṇakathā |
2. The Praises of Soṇadaṇḍa |
Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni campāyaṁ paṭivasanti kenacideva karaṇīyena. |
Now at that time, about five hundred brahmins from various countries were staying in Campā on some business. |
Assosuṁ kho te brāhmaṇā: |
Those brahmins heard: |
“soṇadaṇḍo kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. |
Indeed, the brahmin Soṇadaṇda will go to see the recluse Gotama. |
Atha kho te brāhmaṇā yena soṇadaṇḍo brāhmaṇo tenupasaṅkamiṁsu; |
Then those brahmins approached the brahmin Soṇadaṇḍa; |
upasaṅkamitvā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: |
having approached, they said to the brahmin Soṇadaṇḍa: |
“saccaṁ kira bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti? |
Is it true, venerable Soṇadaṇḍa, that you will go to see the recluse Gotama? |
“Evaṁ kho me, bho, hoti: |
"Indeed, sirs, it is my intention: |
‘ahampi samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti. |
'I will also go to see the recluse Gotama.'" |
“Mā bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkami. |
"Venerable Soṇadaṇḍa should not go to see the recluse Gotama. |
Na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. |
Venerable Soṇadaṇḍa is not worthy to go to see the recluse Gotama. |
Sace bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamissati, bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati. |
If venerable Soṇadaṇḍa goes to see the recluse Gotama, venerable Soṇadaṇḍa's reputation will decline, and the recluse Gotama's reputation will increase. |
Yampi bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; |
Even by this single reason, venerable Soṇadaṇḍa is not worthy to go to see the recluse Gotama; |
samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamituṁ. |
it is rather the recluse Gotama who is worthy to come to see venerable Soṇadaṇḍa. |
Bhavañhi soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
For venerable Soṇadaṇḍa is well-born on both sides, from mother and father, with pure lineage up to the seventh generation of ancestors, unblemished and unreproached on the grounds of birth. |
Yampi bhavaṁ soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; |
Even by this single reason, that venerable Soṇadaṇḍa is well-born on both sides, from mother and father, with pure lineage up to the seventh generation of ancestors, unblemished and unreproached on the grounds of birth, venerable Soṇadaṇḍa is not worthy to go to see the recluse Gotama; |
samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamituṁ. |
it is rather the recluse Gotama who is worthy to come to see venerable Soṇadaṇḍa. |
Bhavañhi soṇadaṇḍo aḍḍho mahaddhano mahābhogo …pe… |
For venerable Soṇadaṇḍa is wealthy, with great riches and great possessions... |
Bhavañhi soṇadaṇḍo ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe… |
For venerable Soṇadaṇḍa is a student, a reciter of the mantras, a master of the three Vedas with their vocabularies and ritual manuals, their phonology and etymology, and the fifth as history; he is learned in grammar, and undisputed in the knowledge of characteristics of a great man... |
Bhavañhi soṇadaṇḍo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… |
For venerable Soṇadaṇḍa is handsome, good-looking, charming, endowed with supreme beauty of complexion, with the complexion of Brahmā, with the stature of Brahmā, with no mean appearance for viewing... |
Bhavañhi soṇadaṇḍo sīlavā vuddhasīlī vuddhasīlena samannāgato …pe… |
For venerable Soṇadaṇḍa is moral, of mature morality, endowed with mature morality... |
Bhavañhi soṇadaṇḍo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… |
For venerable Soṇadaṇḍa is a good speaker, of good utterance, endowed with a cultured voice, clear, distinct, and intelligible of meaning... |
Bhavañhi soṇadaṇḍo bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti. |
For venerable Soṇadaṇḍa is a teacher and instructor of many, he teaches three hundred young men the mantras. |
Bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto soṇadaṇḍassa santike mantatthikā mante adhiyitukāmā …pe… |
Many young men come from various directions and countries to venerable Soṇadaṇḍa, desiring mantras, wishing to study mantras... |
Bhavañhi soṇadaṇḍo jiṇṇo vuddho mahallako addhagato vayoanuppatto; |
For venerable Soṇadaṇḍa is old, aged, advanced in years, having reached the end of his life's journey; |
samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe… |
the recluse Gotama is young, and young in his renunciation... |
Bhavañhi soṇadaṇḍo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe… |
For venerable Soṇadaṇḍa is honored, respected, revered, worshipped, and paid homage to by King Seniya Bimbisāra of Magadha... |
Bhavañhi soṇadaṇḍo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe… |
For venerable Soṇadaṇḍa is honored, respected, revered, worshipped, and paid homage to by the brahmin Pokkharasāti... |
Bhavañhi soṇadaṇḍo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ, rājadāyaṁ brahmadeyyaṁ. |
For venerable Soṇadaṇḍa lives in Campā, a populous, well-watered, and fertile place, a royal domain, granted by King Seniya Bimbisāra of Magadha, a royal gift, a brahmin-endowment. |
Yampi bhavaṁ soṇadaṇḍo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ, rājadāyaṁ brahmadeyyaṁ. |
Even by this single reason, that venerable Soṇadaṇḍa lives in Campā, a populous, well-watered, and fertile place, a royal domain, granted by King Seniya Bimbisāra of Magadha, a royal gift, a brahmin-endowment, venerable Soṇadaṇḍa is not worthy to go to see the recluse Gotama; |
Imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; |
|
samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamitun”ti. |
it is rather the recluse Gotama who is worthy to come to see venerable Soṇadaṇḍa." |
3. Buddhaguṇakathā |
3. The Praises of the Buddha |
Evaṁ vutte, soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca: |
When this was said, the brahmin Soṇadaṇḍa said to those brahmins: |
“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ; |
"Well then, sirs, listen to me, why I myself am worthy to go to see that Blessed Gotama; |
na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. |
and why that Blessed Gotama is not worthy to come to see us. |
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena. |
Indeed, sirs, the recluse Gotama is well-born on both sides, from mother and father, with pure lineage up to the seventh generation of ancestors, unblemished and unreproached on the grounds of birth. |
Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; |
Even by this single reason, that, sirs, the recluse Gotama is well-born on both sides, from mother and father, with pure lineage up to the seventh generation of ancestors, unblemished and unreproached on the grounds of birth, that Blessed Gotama is not worthy to come to see us; |
atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. |
it is rather we ourselves who are worthy to go to see that Blessed Gotama. |
Samaṇo khalu, bho, gotamo mahantaṁ ñātisaṅghaṁ ohāya pabbajito …pe… |
Indeed, sirs, the recluse Gotama went forth, abandoning a large circle of relatives... |
Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca …pe… |
Indeed, sirs, the recluse Gotama went forth, abandoning abundant gold and silver, both buried and stored above ground... |
Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe… |
Indeed, sirs, the recluse Gotama, while still young, a youth with jet-black hair, endowed with the blessing of youth in the prime of life, went forth from the home life into homelessness... |
Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe… |
Indeed, sirs, the recluse Gotama, against the wishes of his unwilling mother and father, who wept with tearful faces, shaved off his hair and beard, put on saffron robes, and went forth from the home life into homelessness... |
Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, brahmavaṇṇī, brahmavacchasī, akhuddāvakāso dassanāya …pe… |
Indeed, sirs, the recluse Gotama is handsome, good-looking, charming, endowed with supreme beauty of complexion, with the complexion of Brahmā, with the stature of Brahmā, with no mean appearance for viewing... |
Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato …pe… |
Indeed, sirs, the recluse Gotama is moral, of noble morality, of wholesome morality, endowed with wholesome morality... |
Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… |
Indeed, sirs, the recluse Gotama is a good speaker, of good utterance, endowed with a cultured voice, clear, distinct, and intelligible of meaning... |
Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe… |
Indeed, sirs, the recluse Gotama is a teacher and instructor of many... |
Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe… |
Indeed, sirs, the recluse Gotama has eradicated sensual lust, is free from agitation... |
Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe… |
Indeed, sirs, the recluse Gotama is a teacher of actions, a teacher of results of actions, an upholder of non-evil for the brahmin lineage... |
Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā …pe… |
Indeed, sirs, the recluse Gotama went forth from a high family, from an unbroken Khattiya family... |
Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe… |
Indeed, sirs, the recluse Gotama went forth from a wealthy family, with great riches and great possessions... |
Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā pañhaṁ pucchituṁ āgacchanti …pe… |
Indeed, sirs, people come from various countries and districts to ask the recluse Gotama questions... |
Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe… |
Indeed, sirs, many thousands of deities have gone for refuge to the recluse Gotama for life... |
Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Indeed, sirs, such a good report has spread about the recluse Gotama: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe… |
'Indeed, the Blessed One is an Arahant, a Perfectly Self-Enlightened One, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One'... |
Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe… |
Indeed, sirs, the recluse Gotama is endowed with the thirty-two marks of a great man... |
Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī …pe… |
Indeed, sirs, the recluse Gotama is one who welcomes others, is amiable, courteous, without frown, with open face, and first to speak... |
Samaṇo khalu, bho, gotamo catunnaṁ parisānaṁ sakkato garukato mānito pūjito apacito …pe… |
Indeed, sirs, the recluse Gotama is honored, respected, revered, worshipped, and paid homage to by the four assemblies... |
Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā …pe… |
Indeed, sirs, many devas and humans are greatly devoted to the recluse Gotama... |
Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati, na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe… |
Indeed, sirs, in whatever village or town the recluse Gotama stays, no non-humans harm humans in that village or town... |
Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṁ aggamakkhāyati. |
Indeed, sirs, the recluse Gotama is a leader of a group, a teacher of a group, and is proclaimed the foremost among all other sect founders. |
Yathā kho pana, bho, etesaṁ samaṇabrāhmaṇānaṁ yathā vā tathā vā yaso samudāgacchati, na hevaṁ samaṇassa gotamassa yaso samudāgato. |
Just as, sirs, the reputation of these other recluses and brahmins arises in one way or another, it is not so that the reputation of the recluse Gotama has arisen. |
Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato …pe… |
Rather, the reputation of the recluse Gotama has arisen through his unsurpassed accomplishment of knowledge and conduct... |
Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe… |
Indeed, sirs, King Seniya Bimbisāra of Magadha, with his children, his wife, his retinue, and his ministers, has gone for refuge to the recluse Gotama for life... |
Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe… |
Indeed, sirs, King Pasenadi of Kosala, with his children, his wife, his retinue, and his ministers, has gone for refuge to the recluse Gotama for life... |
Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe… |
Indeed, sirs, the brahmin Pokkharasāti, with his children, his wife, his retinue, and his ministers, has gone for refuge to the recluse Gotama for life... |
Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe… |
Indeed, sirs, the recluse Gotama is honored, respected, revered, worshipped, and paid homage to by King Seniya Bimbisāra of Magadha... |
Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe… |
Indeed, sirs, the recluse Gotama is honored, respected, revered, worshipped, and paid homage to by King Pasenadi of Kosala... |
Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe… |
Indeed, sirs, the recluse Gotama is honored, respected, revered, worshipped, and paid homage to by the brahmin Pokkharasāti... |
Samaṇo khalu, bho, gotamo campaṁ anuppatto, campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. |
Indeed, sirs, the recluse Gotama has arrived at Campā, and is staying in Campā, on the bank of the Gaggara Lake. |
Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṁ gāmakhettaṁ āgacchanti atithī no te honti. |
Whatever recluses or brahmins, sirs, come to our village or country, they are our guests. |
Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā. |
And guests should be honored, respected, revered, worshipped, and paid homage to by us. |
Yampi, bho, samaṇo gotamo campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre, atithimhākaṁ samaṇo gotamo; |
Even by this single reason, that, sirs, the recluse Gotama has arrived at Campā and is staying in Campā, on the bank of the Gaggara Lake, the recluse Gotama is our guest; |
atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo. |
and guests should be honored, respected, revered, worshipped, and paid homage to by us. |
Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. |
Even by this single reason, that Blessed Gotama is not worthy to come to see us; |
Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. |
it is rather we ourselves who are worthy to go to see that Blessed Gotama. |
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo. |
To this extent, sirs, I comprehend the praises of that Blessed Gotama, yet that Blessed Gotama is not praised only to this extent. |
Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti. |
For that Blessed Gotama is of immeasurable praise." |
Evaṁ vutte, te brāhmaṇā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: |
When this was said, those brahmins said to the brahmin Soṇadaṇḍa: |
“yathā kho bhavaṁ soṇadaṇḍo samaṇassa gotamassa vaṇṇe bhāsati ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti. |
According to how venerable Soṇadaṇḍa praises the recluse Gotama, even if that Blessed Gotama were staying a hundred yojanas away, it would be enough for a faithful young man of good family to go and see him, even if it were only to ask a question. |
“Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti. |
Well then, sirs, let us all go together to see the recluse Gotama. |
4. Soṇadaṇḍaparivitakka |
4. Soṇadaṇḍa's Thoughts |
Atha kho soṇadaṇḍo brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena gaggarā pokkharaṇī tenupasaṅkami. |
Then the brahmin Soṇadaṇḍa, together with a large company of brahmins, approached the Gaggara Lake. |
Atha kho soṇadaṇḍassa brāhmaṇassa tirovanasaṇḍagatassa evaṁ cetaso parivitakko udapādi: |
Then, as the brahmin Soṇadaṇḍa was approaching the edge of the forest grove, this thought occurred to him: |
“ahañceva kho pana samaṇaṁ gotamaṁ pañhaṁ puccheyyaṁ; |
"What if I were to ask the recluse Gotama a question; |
tatra ce maṁ samaṇo gotamo evaṁ vadeyya: |
and if the recluse Gotama were to say to me: |
‘na kho esa, brāhmaṇa, pañho evaṁ pucchitabbo, evaṁ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: |
'Brahmin, this question should not be asked thus; brahmin, this question should be asked thus,' then this assembly would disparage me: |
‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun’ti. |
'The brahmin Soṇadaṇḍa is foolish, incompetent, he could not ask the recluse Gotama a proper question.' |
Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. |
And if this assembly were to disparage me, my reputation would decline. |
Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. |
And if my reputation were to decline, my possessions would also decline. |
Yasoladdhā kho panamhākaṁ bhogā. |
For our possessions are obtained by reputation. |
Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ; |
And what if the recluse Gotama were to ask me a question, and I could not satisfy his mind by answering that question; |
tatra ce maṁ samaṇo gotamo evaṁ vadeyya: |
and if the recluse Gotama were to say to me: |
‘na kho esa, brāhmaṇa, pañho evaṁ byākātabbo, evaṁ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: |
'Brahmin, this question should not be answered thus; brahmin, this question should be answered thus,' then this assembly would disparage me: |
‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṁ ārādhetun’ti. |
'The brahmin Soṇadaṇḍa is foolish, incompetent, he could not satisfy the recluse Gotama's mind by answering the question.' |
Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. |
And if this assembly were to disparage me, my reputation would decline. |
Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. |
And if my reputation were to decline, my possessions would also decline. |
Yasoladdhā kho panamhākaṁ bhogā. |
For our possessions are obtained by reputation. |
Ahañceva kho pana evaṁ samīpagato samāno adisvāva samaṇaṁ gotamaṁ nivatteyyaṁ, tena maṁ ayaṁ parisā paribhaveyya: |
And what if I, being so close, were to turn back without seeing the recluse Gotama, then this assembly would disparage me: |
‘bālo soṇadaṇḍo brāhmaṇo abyatto mānathaddho bhīto ca, no visahati samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ, kathañhi nāma evaṁ samīpagato samāno adisvā samaṇaṁ gotamaṁ nivattissatī’ti. |
'The brahmin Soṇadaṇḍa is foolish, incompetent, arrogant, and afraid, he does not dare to go to see the recluse Gotama. How could he, being so close, turn back without seeing the recluse Gotama?' |
Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. |
And if this assembly were to disparage me, my reputation would decline. |
Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ, yasoladdhā kho panamhākaṁ bhogā”ti. |
And if my reputation were to decline, my possessions would also decline, for our possessions are obtained by reputation." |
Atha kho soṇadaṇḍo brāhmaṇo yena bhagavā tenupasaṅkami; |
Then the brahmin Soṇadaṇḍa approached the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
When the courteous and amiable talk was concluded, he sat down to one side. |
Campeyyakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; |
Some of the brahmins and householders of Campā, having saluted the Blessed One, sat down to one side; |
appekacce bhagavatā saddhiṁ sammodiṁsu; |
some exchanged greetings with the Blessed One; |
sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; |
when the courteous and amiable talk was concluded, they sat down to one side; |
appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; |
some, having raised their joined hands towards the Blessed One, sat down to one side; |
appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; |
some, having announced their name and clan, sat down to one side; |
appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. |
some remained silent and sat down to one side. |
Tatrapi sudaṁ soṇadaṇḍo brāhmaṇo etadeva bahulamanuvitakkento nisinno hoti: |
There too, the brahmin Soṇadaṇḍa was sitting frequently reflecting on this very thought: |
“ahañceva kho pana samaṇaṁ gotamaṁ pañhaṁ puccheyyaṁ; |
"What if I were to ask the recluse Gotama a question; |
tatra ce maṁ samaṇo gotamo evaṁ vadeyya: |
and if the recluse Gotama were to say to me: |
‘na kho esa, brāhmaṇa, pañho evaṁ pucchitabbo, evaṁ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: |
'Brahmin, this question should not be asked thus; brahmin, this question should be asked thus,' then this assembly would disparage me: |
‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun’ti. |
'The brahmin Soṇadaṇḍa is foolish, incompetent, he could not ask the recluse Gotama a proper question.' |
Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. |
And if this assembly were to disparage me, my reputation would decline. |
Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. |
And if my reputation were to decline, my possessions would also decline. |
Yasoladdhā kho panamhākaṁ bhogā. |
For our possessions are obtained by reputation. |
Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ; |
And what if the recluse Gotama were to ask me a question, and I could not satisfy his mind by answering that question; |
tatra ce maṁ samaṇo gotamo evaṁ vadeyya: |
and if the recluse Gotama were to say to me: |
‘na kho esa, brāhmaṇa, pañho evaṁ byākātabbo, evaṁ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: |
'Brahmin, this question should not be answered thus; brahmin, this question should be answered thus,' then this assembly would disparage me: |
‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṁ ārādhetun’ti. |
'The brahmin Soṇadaṇḍa is foolish, incompetent, he could not satisfy the recluse Gotama's mind by answering the question.' |
Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. |
And if this assembly were to disparage me, my reputation would decline. |
Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. |
And if my reputation were to decline, my possessions would also decline. |
Yasoladdhā kho panamhākaṁ bhogā. |
For our possessions are obtained by reputation. |
Aho vata maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ puccheyya, addhā vatassāhaṁ cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā”ti. |
Oh, if only the recluse Gotama would ask me a question concerning my own Vedic tradition, the three Vedas! Then I would certainly satisfy his mind by answering the question." |
5. Brāhmaṇapaññatti |
5. The Brahmin's Definition |
Atha kho bhagavato soṇadaṇḍassa brāhmaṇassa cetasā cetoparivitakkamaññāya etadahosi: |
Then the Blessed One, having known the thought that arose in the mind of the brahmin Soṇadaṇḍa, thought: |
“vihaññati kho ayaṁ soṇadaṇḍo brāhmaṇo sakena cittena. |
"This brahmin Soṇadaṇḍa is distressed in his own mind. |
Yannūnāhaṁ soṇadaṇḍaṁ brāhmaṇaṁ sake ācariyake tevijjake pañhaṁ puccheyyan”ti. |
What if I were to ask the brahmin Soṇadaṇḍa a question concerning his own Vedic tradition, the three Vedas?" |
Atha kho bhagavā soṇadaṇḍaṁ brāhmaṇaṁ etadavoca: |
Then the Blessed One said to the brahmin Soṇadaṇḍa: |
“katihi pana, brāhmaṇa, aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; |
"By how many factors, brahmin, do brahmins declare a brahmin to be a brahmin; |
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti? |
and by declaring 'I am a brahmin,' would he speak rightly, and not fall into false speech?" |
Atha kho soṇadaṇḍassa brāhmaṇassa etadahosi: |
Then it occurred to the brahmin Soṇadaṇḍa: |
“yaṁ vata no ahosi icchitaṁ, yaṁ ākaṅkhitaṁ, yaṁ adhippetaṁ, yaṁ abhipatthitaṁ: |
"This is what I wished for, what I longed for, what I intended, what I desired: |
‘aho vata maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ puccheyya, addhā vatassāhaṁ cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā’ti, tatra maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ pucchati. |
'Oh, if only the recluse Gotama would ask me a question concerning my own Vedic tradition, the three Vedas! Then I would certainly satisfy his mind by answering the question,' and on that point the recluse Gotama is asking me a question concerning my own Vedic tradition, the three Vedas. |
Addhā vatassāhaṁ cittaṁ ārādhessāmi pañhassa veyyākaraṇenā”ti. |
I will certainly satisfy his mind by answering the question." |
Atha kho soṇadaṇḍo brāhmaṇo abbhunnāmetvā kāyaṁ anuviloketvā parisaṁ bhagavantaṁ etadavoca: |
Then the brahmin Soṇadaṇḍa straightened his body, looked around at the assembly, and said to the Blessed One: |
“pañcahi, bho gotama, aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; |
"By five factors, sir Gotama, brahmins declare a brahmin to be a brahmin; |
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyya. |
and by declaring 'I am a brahmin,' he would speak rightly, and not fall into false speech. |
Katamehi pañcahi? |
Which five? |
Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; |
Here, sir Gotama, a brahmin is well-born on both sides, from mother and father, with pure lineage up to the seventh generation of ancestors, unblemished and unreproached on the grounds of birth; |
ajjhāyako hoti mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; |
he is a student, a reciter of the mantras, a master of the three Vedas with their vocabularies and ritual manuals, their phonology and etymology, and the fifth as history; he is learned in grammar, and undisputed in the knowledge of characteristics of a great man; |
abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya; |
he is handsome, good-looking, charming, endowed with supreme beauty of complexion, with the complexion of Brahmā, with the stature of Brahmā, with no mean appearance for viewing; |
sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; |
he is moral, of mature morality, endowed with mature morality; |
paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. |
and he is wise, discerning, either the first or second among those who lift the water-pot. |
Imehi kho, bho gotama, pañcahi aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; |
By these five factors, sir Gotama, brahmins declare a brahmin to be a brahmin; |
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti. |
and by declaring 'I am a brahmin,' he would speak rightly, and not fall into false speech." |
“Imesaṁ pana, brāhmaṇa, pañcannaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā catūhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ; |
"Among these five factors, brahmin, is it possible to set aside one factor and yet brahmins would declare a brahmin to be a brahmin by being endowed with four factors; |
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti? |
and by declaring 'I am a brahmin,' he would speak rightly, and not fall into false speech?" |
“Sakkā, bho gotama. |
"It is possible, sir Gotama. |
Imesañhi, bho gotama, pañcannaṁ aṅgānaṁ vaṇṇaṁ ṭhapayāma. |
Among these five factors, sir Gotama, we set aside beauty. |
Kiñhi vaṇṇo karissati? |
For what can beauty do? |
Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; |
When, sir Gotama, a brahmin is well-born on both sides, from mother and father, with pure lineage up to the seventh generation of ancestors, unblemished and unreproached on the grounds of birth; |
ajjhāyako ca hoti mantadharo ca tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; |
and is a student, a reciter of the mantras, a master of the three Vedas with their vocabularies and ritual manuals, their phonology and etymology, and the fifth as history; he is learned in grammar, and undisputed in the knowledge of characteristics of a great man; |
sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; |
and is moral, of mature morality, endowed with mature morality; |
paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. |
and is wise, discerning, either the first or second among those who lift the water-pot. |
Imehi kho, bho gotama, catūhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; |
By these four factors, sir Gotama, brahmins declare a brahmin to be a brahmin; |
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti. |
and by declaring 'I am a brahmin,' he would speak rightly, and not fall into false speech." |
“Imesaṁ pana, brāhmaṇa, catunnaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā tīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ; |
"Among these four factors, brahmin, is it possible to set aside one factor and yet brahmins would declare a brahmin to be a brahmin by being endowed with three factors; |
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti? |
and by declaring 'I am a brahmin,' he would speak rightly, and not fall into false speech?" |
“Sakkā, bho gotama. |
"It is possible, sir Gotama. |
Imesañhi, bho gotama, catunnaṁ aṅgānaṁ mante ṭhapayāma. |
Among these four factors, sir Gotama, we set aside the mantras. |
Kiñhi mantā karissanti? |
For what can mantras do? |
Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; |
When, sir Gotama, a brahmin is well-born on both sides, from mother and father, with pure lineage up to the seventh generation of ancestors, unblemished and unreproached on the grounds of birth; |
sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; |
and is moral, of mature morality, endowed with mature morality; |
paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. |
and is wise, discerning, either the first or second among those who lift the water-pot. |
Imehi kho, bho gotama, tīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; |
By these three factors, sir Gotama, brahmins declare a brahmin to be a brahmin; |
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti. |
and by declaring 'I am a brahmin,' he would speak rightly, and not fall into false speech." |
“Imesaṁ pana, brāhmaṇa, tiṇṇaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ; |
"Among these three factors, brahmin, is it possible to set aside one factor and yet brahmins would declare a brahmin to be a brahmin by being endowed with two factors; |
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti? |
and by declaring 'I am a brahmin,' he would speak rightly, and not fall into false speech?" |
“Sakkā, bho gotama. |
"It is possible, sir Gotama. |
Imesañhi, bho gotama, tiṇṇaṁ aṅgānaṁ jātiṁ ṭhapayāma. |
Among these three factors, sir Gotama, we set aside birth. |
Kiñhi jāti karissati? |
For what can birth do? |
Yato kho, bho gotama, brāhmaṇo sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; |
When, sir Gotama, a brahmin is moral, of mature morality, endowed with mature morality; |
paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. |
and is wise, discerning, either the first or second among those who lift the water-pot. |
Imehi kho, bho gotama, dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; |
By these two factors, sir Gotama, brahmins declare a brahmin to be a brahmin; |
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti. |
and by declaring 'I am a brahmin,' he would speak rightly, and not fall into false speech." |
Evaṁ vutte, te brāhmaṇā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: |
When this was said, those brahmins said to the brahmin Soṇadaṇḍa: |
“mā bhavaṁ soṇadaṇḍo evaṁ avaca, mā bhavaṁ soṇadaṇḍo evaṁ avaca. |
"Venerable Soṇadaṇḍa should not speak thus, venerable Soṇadaṇḍa should not speak thus. |
Apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī”ti. |
Venerable Soṇadaṇḍa disparages beauty, disparages mantras, disparages birth; venerable Soṇadaṇḍa unequivocally sides with the recluse Gotama's doctrine." |
Atha kho bhagavā te brāhmaṇe etadavoca: |
Then the Blessed One said to those brahmins: |
“sace kho tumhākaṁ brāhmaṇānaṁ evaṁ hoti: |
"If it is the case for you brahmins that: |
‘appassuto ca soṇadaṇḍo brāhmaṇo, akalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, duppañño ca soṇadaṇḍo brāhmaṇo, na ca pahoti soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatu soṇadaṇḍo brāhmaṇo, tumhe mayā saddhiṁ mantavho asmiṁ vacane. |
'The brahmin Soṇadaṇḍa is not widely learned, and the brahmin Soṇadaṇḍa is not a good speaker, and the brahmin Soṇadaṇḍa is foolish, and the brahmin Soṇadaṇḍa is not able to argue with the recluse Gotama on this matter,' then let the brahmin Soṇadaṇḍa stand aside, you yourselves debate with me on this matter. |
Sace pana tumhākaṁ brāhmaṇānaṁ evaṁ hoti: |
But if it is the case for you brahmins that: |
‘bahussuto ca soṇadaṇḍo brāhmaṇo, kalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, paṇḍito ca soṇadaṇḍo brāhmaṇo, pahoti ca soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatha tumhe, soṇadaṇḍo brāhmaṇo mayā saddhiṁ paṭimantetū”ti. |
'The brahmin Soṇadaṇḍa is widely learned, and the brahmin Soṇadaṇḍa is a good speaker, and the brahmin Soṇadaṇḍa is wise, and the brahmin Soṇadaṇḍa is able to argue with the recluse Gotama on this matter,' then you yourselves stand aside; |
| let the brahmin Soṇadaṇḍa debate with me." | |
Evaṁ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca: |
When this was said, the brahmin Soṇadaṇḍa said to the Blessed One: |
“tiṭṭhatu bhavaṁ gotamo, tuṇhī bhavaṁ gotamo hotu, ahameva tesaṁ sahadhammena paṭivacanaṁ karissāmī”ti. |
May the venerable Gotama remain, may the venerable Gotama be silent, I myself will give them a suitable answer. |
Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca: |
Then the brahmin Soṇadaṇḍa said to those brahmins: |
“mā bhavanto evaṁ avacuttha, mā bhavanto evaṁ avacuttha: |
"Venerable sirs, do not say thus, venerable sirs, do not say thus: |
‘apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī’ti. |
'Venerable Soṇadaṇḍa disparages beauty, disparages mantras, disparages birth; venerable Soṇadaṇḍa unequivocally sides with the recluse Gotama's doctrine.' |
Nāhaṁ, bho, apavadāmi vaṇṇaṁ vā mante vā jātiṁ vā”ti. |
I, sirs, do not disparage beauty, or mantras, or birth." |
Tena kho pana samayena soṇadaṇḍassa brāhmaṇassa bhāgineyyo aṅgako nāma māṇavako tassaṁ parisāyaṁ nisinno hoti. |
Now at that time, Soṇadaṇḍa the brahmin's nephew, a young man named Aṅgaka, was sitting in that assembly. |
Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca: |
Then the brahmin Soṇadaṇḍa said to those brahmins: |
“passanti no bhonto imaṁ aṅgakaṁ māṇavakaṁ amhākaṁ bhāgineyyan”ti? |
Venerable sirs, do you see this young man Aṅgaka, our nephew? |
“Evaṁ, bho”. |
Yes, sir. |
“Aṅgako kho, bho, māṇavako abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya, nāssa imissaṁ parisāyaṁ samasamo atthi vaṇṇena ṭhapetvā samaṇaṁ gotamaṁ. |
"Indeed, sirs, the young man Aṅgaka is handsome, good-looking, charming, endowed with supreme beauty of complexion, with the complexion of Brahmā, with the stature of Brahmā, with no mean appearance for viewing; there is no one in this assembly equal to him in beauty, except for the recluse Gotama. |
Aṅgako kho māṇavako ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo. |
Indeed, the young man Aṅgaka is a student, a reciter of the mantras, a master of the three Vedas with their vocabularies and ritual manuals, their phonology and etymology, and the fifth as history; he is learned in grammar, and undisputed in the knowledge of characteristics of a great man. |
Ahamassa mante vācetā. |
I am his teacher of mantras. |
Aṅgako kho māṇavako ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
Indeed, the young man Aṅgaka is well-born on both sides, from mother and father, with pure lineage up to the seventh generation of ancestors, unblemished and unreproached on the grounds of birth. |
Ahamassa mātāpitaro jānāmi. |
I know his parents. |
Aṅgako kho māṇavako pāṇampi haneyya, adinnampi ādiyeyya, paradārampi gaccheyya, musāvādampi bhaṇeyya, majjampi piveyya, ettha dāni, bho, kiṁ vaṇṇo karissati, kiṁ mantā, kiṁ jāti? |
Indeed, the young man Aṅgaka might take life, take what is not given, commit adultery, speak lies, drink intoxicating drinks—in that case, sirs, what can beauty do, what can mantras do, what can birth do? |
Yato kho, bho, brāhmaṇo sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato, paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. |
When, sirs, a brahmin is moral, of mature morality, endowed with mature morality, and is wise, discerning, either the first or second among those who lift the water-pot. |
Imehi kho, bho, dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; |
By these two factors, sirs, brahmins declare a brahmin to be a brahmin; |
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti. |
and by declaring 'I am a brahmin,' he would speak rightly, and not fall into false speech." |
6. Sīlapaññākathā |
6. The Discourse on Morality and Wisdom |
“Imesaṁ pana, brāhmaṇa, dvinnaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā ekena aṅgena samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ; |
"Among these two factors, brahmin, is it possible to set aside one factor and yet brahmins would declare a brahmin to be a brahmin by being endowed with one factor; |
‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti? |
and by declaring 'I am a brahmin,' he would speak rightly, and not fall into false speech?" |
“No hidaṁ, bho gotama. |
"No, indeed, sir Gotama. |
Sīlaparidhotā hi, bho gotama, paññā; |
For, sir Gotama, wisdom is purified by morality; morality is purified by wisdom. |
paññāparidhotaṁ sīlaṁ. |
|
Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. |
Where there is morality, there is wisdom; where there is wisdom, there is morality. |
Sīlavato paññā, paññavato sīlaṁ. |
For the moral person there is wisdom, for the wise person there is morality. |
Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati. |
Morality and wisdom are declared to be supreme in the world. |
Seyyathāpi, bho gotama, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya; |
Just as, sir Gotama, one washes hand with hand, or foot with foot; |
evameva kho, bho gotama, sīlaparidhotā paññā, paññāparidhotaṁ sīlaṁ. |
even so, sir Gotama, wisdom is purified by morality, and morality is purified by wisdom. |
Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. |
Where there is morality, there is wisdom; where there is wisdom, there is morality. |
Sīlavato paññā, paññavato sīlaṁ. |
For the moral person there is wisdom, for the wise person there is morality. |
Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyatī”ti. |
Morality and wisdom are declared to be supreme in the world." |
“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa, sīlaparidhotā hi, brāhmaṇa, paññā, paññāparidhotaṁ sīlaṁ. |
"It is so, brahmin, it is so, brahmin. For wisdom, brahmin, is purified by morality, and morality is purified by wisdom. |
Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. |
Where there is morality, there is wisdom; where there is wisdom, there is morality. |
Sīlavato paññā, paññavato sīlaṁ. |
For the moral person there is wisdom, for the wise person there is morality. |
Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati. |
Morality and wisdom are declared to be supreme in the world. |
Seyyathāpi, brāhmaṇa, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya; |
Just as, brahmin, one washes hand with hand, or foot with foot; |
evameva kho, brāhmaṇa, sīlaparidhotā paññā, paññāparidhotaṁ sīlaṁ. |
even so, brahmin, wisdom is purified by morality, and morality is purified by wisdom. |
Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. |
Where there is morality, there is wisdom; where there is wisdom, there is morality. |
Sīlavato paññā, paññavato sīlaṁ. |
For the moral person there is wisdom, for the wise person there is morality. |
Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati. |
Morality and wisdom are declared to be supreme in the world. |
Katamaṁ pana taṁ, brāhmaṇa, sīlaṁ? |
And what, brahmin, is that morality? |
Katamā sā paññā”ti? |
What is that wisdom?" |
“Ettakaparamāva mayaṁ, bho gotama, etasmiṁ atthe. |
"We know only this much, sir Gotama, concerning this matter. |
Sādhu vata bhavantaṁyeva gotamaṁ paṭibhātu etassa bhāsitassa attho”ti. |
It would be good indeed if the venerable Gotama would elaborate on the meaning of this statement." |
“Tena hi, brāhmaṇa, suṇohi, sādhukaṁ manasikarohi, bhāsissāmī”ti. |
Then, brahmin, listen, attend closely, I shall speak. |
“Evaṁ, bho”ti kho soṇadaṇḍo brāhmaṇo bhagavato paccassosi. |
"Yes, sir," replied the brahmin Soṇadaṇḍa to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho …pe… Evaṁ kho, brāhmaṇa, bhikkhu sīlasampanno hoti. |
"Here, brahmin, a Tathāgata arises in the world, an Arahant, a Perfectly Self-Enlightened One... Even so, brahmin, is a bhikkhu accomplished in morality. |
Idaṁ kho taṁ, brāhmaṇa, sīlaṁ …pe… paṭhamaṁ jhānaṁ upasampajja viharati … dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati …pe… ñāṇadassanāya cittaṁ abhinīharati, abhininnāmeti …pe… Idampissa hoti paññāya …pe… nāparaṁ itthattāyāti pajānāti. |
This, brahmin, is that morality... he enters upon and abides in the first jhāna... the second jhāna... the third jhāna... the fourth jhāna... he directs and inclines his mind to knowledge and vision of insight... This is part of his wisdom... He understands: 'There is no more for this state of being.' |
Idampissa hoti paññāya ayaṁ kho sā, brāhmaṇa, paññā”ti. |
This is part of his wisdom. This, brahmin, is that wisdom." |
7. Soṇadaṇḍaupāsakattapaṭivedanā |
7. Soṇadaṇḍa's Declaration as a Lay Follower |
Evaṁ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca: |
When this was said, the brahmin Soṇadaṇḍa said to the Blessed One: |
“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: |
Just as, venerable Gotama, one might set upright what was overturned, or reveal what was hidden, or point out the path to one who was lost, or hold up a lamp in the darkness so that those with eyes may see forms; |
‘cakkhumanto rūpāni dakkhantī’ti; |
|
evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
even so has the Dhamma 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 gataṁ. |
May the venerable Gotama accept me as a lay follower from this day forward, as one who has gone for refuge as long as life lasts. |
Adhivāsetu ca me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. |
And may the venerable Gotama accept a meal from me for tomorrow, together with the Sangha of bhikkhus." |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One accepted by silence. |
Atha kho soṇadaṇḍo brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then the brahmin Soṇadaṇḍa, having understood the Blessed One's acceptance, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed. |
Atha kho soṇadaṇḍo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: |
Then the brahmin Soṇadaṇḍa, when that night had passed, had excellent hard and soft food prepared at his own residence and sent word to the Blessed One: |
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. |
It is time, venerable Gotama, the meal is ready. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena soṇadaṇḍassa brāhmaṇassa nivesanaṁ tenupasaṅkami; |
Then the Blessed One, having dressed in the morning, taking his bowl and robe, proceeded with the Sangha of bhikkhus to the residence of the brahmin Soṇadaṇḍa; |
upasaṅkamitvā paññatte āsane nisīdi. |
having approached, he sat down on the seat prepared. |
Atha kho soṇadaṇḍo brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then the brahmin Soṇadaṇḍa personally served and satisfied the Buddha, with the Sangha of bhikkhus, with excellent hard and soft food. |
Atha kho soṇadaṇḍo brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
Then the brahmin Soṇadaṇḍa, when the Blessed One had finished eating and had removed his hand from the bowl, took a low seat and sat down to one side. |
Ekamantaṁ nisinno kho soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca: |
As the brahmin Soṇadaṇḍa sat to one side, he said to the Blessed One: |
“ahañceva kho pana, bho gotama, parisagato samāno āsanā vuṭṭhahitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya. |
"If I, venerable Gotama, when in an assembly, were to rise from my seat and salute the venerable Gotama, that assembly would disparage me. |
Yaṁ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha. |
And if that assembly were to disparage me, my reputation would decline. |
Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. |
And if my reputation were to decline, my possessions would also decline. |
Yasoladdhā kho panamhākaṁ bhogā. |
For our possessions are obtained by reputation. |
Ahañceva kho pana, bho gotama, parisagato samāno añjaliṁ paggaṇheyyaṁ, āsanā me taṁ bhavaṁ gotamo paccuṭṭhānaṁ dhāretu. |
If I, venerable Gotama, when in an assembly, were to raise my joined hands, may the venerable Gotama consider that a rising for him from my seat. |
Ahañceva kho pana, bho gotama, parisagato samāno veṭhanaṁ omuñceyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretu. |
If I, venerable Gotama, when in an assembly, were to take off my turban, may the venerable Gotama consider that a salutation by my head. |
Ahañceva kho pana, bho gotama, yānagato samāno yānā paccorohitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya. |
If I, venerable Gotama, when in a vehicle, were to dismount from the vehicle and salute the venerable Gotama, that assembly would disparage me. |
Yaṁ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha, yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. |
And if that assembly were to disparage me, my reputation would decline; and if my reputation were to decline, my possessions would also decline. |
Yasoladdhā kho panamhākaṁ bhogā. |
For our possessions are obtained by reputation. |
Ahañceva kho pana, bho gotama, yānagato samāno patodalaṭṭhiṁ abbhunnāmeyyaṁ, yānā me taṁ bhavaṁ gotamo paccorohanaṁ dhāretu. |
If I, venerable Gotama, when in a vehicle, were to raise my goad-stick, may the venerable Gotama consider that a dismounting from the vehicle for him. |
Ahañceva kho pana, bho gotama, yānagato samāno chattaṁ apanāmeyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretū”ti. |
If I, venerable Gotama, when in a vehicle, were to remove my umbrella, may the venerable Gotama consider that a salutation by my head." |
Atha kho bhagavā soṇadaṇḍaṁ brāhmaṇaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti. |
Then the Blessed One, having instructed, inspired, enlivened, and gladdened the brahmin Soṇadaṇḍa with a Dhamma talk, rose from his seat and departed. |
Soṇadaṇḍasuttaṁ niṭṭhitaṁ catutthaṁ. |
The Discourse to Soṇadaṇḍa is finished, the fourth. |
dn5 |
|
Dīgha Nikāya 5 |
DN 5 |
Kūṭadantasutta |
Kūṭadanta Sutta |
1. Khāṇumatakabrāhmaṇagahapatikā |
1. The Householder Brahmans of Khāṇumata |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena khāṇumataṁ nāma magadhānaṁ brāhmaṇagāmo tadavasari. |
Thus have I heard. On one occasion the Blessed One, while touring in the Magadhan country with a large Saṅgha of bhikkhus, with approximately five hundred bhikkhus, arrived at a brahman village of the Magadhans named Khāṇumata. |
Tatra sudaṁ bhagavā khāṇumate viharati ambalaṭṭhikāyaṁ. |
There, the Blessed One dwelt in Khāṇumata, in the Mango Grove. |
| ... | |
Tena kho pana samayena kūṭadanto brāhmaṇo khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ. |
At that time, the brahman Kūṭadanta was residing in Khāṇumata, a flourishing, well-watered, well-stocked, and wealthy royal domain, granted by King Seniya Bimbisāra of Magadha as a royal gift, a Brahman-endowment. |
Tena kho pana samayena kūṭadantassa brāhmaṇassa mahāyañño upakkhaṭo hoti. |
At that time, a great sacrifice was prepared for the brahman Kūṭadanta. |
Satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni thūṇūpanītāni honti yaññatthāya. |
Seven hundred bulls, seven hundred steers, seven hundred heifers, seven hundred goats, and seven hundred rams were brought to the post for the sacrifice. |
| ... | |
Assosuṁ kho khāṇumatakā brāhmaṇagahapatikā: |
The householder brahmans of Khāṇumata heard: |
| ... | |
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ. |
"The recluse Gotama, friends, a Sakyan son who has gone forth from the Sakyan clan, has arrived in Khāṇumata while touring in the Magadhan country with a large Saṅgha of bhikkhus, with approximately five hundred bhikkhus, and he is dwelling in Khāṇumata, in the Mango Grove. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Concerning that Blessed One, such a good report has spread: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
'The Blessed One is indeed an Arahant, perfectly enlightened, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.' |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
Having realized for himself with direct knowledge this world with its devas, Māras, and Brahmās, this generation with its recluses and brahmans, its devas and humans, he 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, and good in the end, with the right meaning and phrasing; he proclaims the perfectly complete and purified holy life. |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. |
It is good to see such Arahants." |
| ... | |
Atha kho khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamanti. |
Then the householder brahmans of Khāṇumata, having left Khāṇumata, went in a group, in a company, to the Mango Grove. |
| ... | |
Tena kho pana samayena kūṭadanto brāhmaṇo uparipāsāde divāseyyaṁ upagato hoti. |
At that time, the brahman Kūṭadanta had gone to lie down for the day on the upper floor of his palace. |
Addasā kho kūṭadanto brāhmaṇo khāṇumatake brāhmaṇagahapatike khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūte yena ambalaṭṭhikā tenupasaṅkamante. |
The brahman Kūṭadanta saw the householder brahmans of Khāṇumata leaving Khāṇumata and going in a group, in a company, to the Mango Grove. |
Disvā khattaṁ āmantesi: |
Having seen them, he addressed his charioteer: |
“kiṁ nu kho, bho khatte, khāṇumatakā brāhmaṇagahapatikā khāṇumatā nikkhamitvā saṅghasaṅghī gaṇībhūtā yena ambalaṭṭhikā tenupasaṅkamantī”ti? |
What, friend charioteer, are the householder brahmans of Khāṇumata doing, leaving Khāṇumata and going in a group, in a company, to the Mango Grove? |
“Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito magadhesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi khāṇumataṁ anuppatto, khāṇumate viharati ambalaṭṭhikāyaṁ. |
"Yes, friends, the recluse Gotama, a Sakyan son who has gone forth from the Sakyan clan, has arrived in Khāṇumata while touring in the Magadhan country with a large Saṅgha of bhikkhus, with approximately five hundred bhikkhus, and he is dwelling in Khāṇumata, in the Mango Grove. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Concerning that Blessed One, such a good report has spread: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
'The Blessed One is indeed an Arahant, perfectly enlightened, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.' |
Tamete bhavantaṁ gotamaṁ dassanāya upasaṅkamantī”ti. |
These people are going to see that Blessed One." |
Atha kho kūṭadantassa brāhmaṇassa etadahosi: |
Then this thought occurred to the brahman Kūṭadanta: |
“sutaṁ kho pana metaṁ: |
"I have heard this: |
‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti. |
'The recluse Gotama knows the threefold perfection of sacrifice with its sixteen requisites.' |
Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ. |
But I do not know the threefold perfection of sacrifice with its sixteen requisites. |
Icchāmi cāhaṁ mahāyaññaṁ yajituṁ. |
And I wish to perform a great sacrifice. |
Yannūnāhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ puccheyyan”ti. |
What if I were to approach the recluse Gotama and ask him about the threefold perfection of sacrifice with its sixteen requisites?" |
Atha kho kūṭadanto brāhmaṇo khattaṁ āmantesi: |
Then the brahman Kūṭadanta addressed his charioteer: |
“tena hi, bho khatte, yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkama. |
"Well then, friend charioteer, go to where the householder brahmans of Khāṇumata are. |
upasaṅkamitvā khāṇumatake brāhmaṇagahapatike evaṁ vadehi: |
Having approached, say to the householder brahmans of Khāṇumata: |
‘kūṭadanto, bho, brāhmaṇo evamāha—āgamentu kira bhavanto, kūṭadantopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti. |
'The brahman Kūṭadanta, friends, says this: "Please wait, venerable sirs, the brahman Kūṭadanta will also go to see the recluse Gotama."'" |
“Evaṁ, bho”ti kho so khattā kūṭadantassa brāhmaṇassa paṭissutvā yena khāṇumatakā brāhmaṇagahapatikā tenupasaṅkami. |
"Yes, sir," replied the charioteer to the brahman Kūṭadanta, and he went to where the householder brahmans of Khāṇumata were. |
upasaṅkamitvā khāṇumatake brāhmaṇagahapatike etadavoca: |
Having approached, he said to the householder brahmans of Khāṇumata: |
“kūṭadanto, bho, brāhmaṇo evamāha: |
"The brahman Kūṭadanta, friends, says this: |
‘āgamentu kira bhonto, kūṭadantopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti. |
'Please wait, venerable sirs, the brahman Kūṭadanta will also go to see the recluse Gotama.'" |
2. Kūṭadantaguṇakathā |
2. Praise of Kūṭadanta |
Tena kho pana samayena anekāni brāhmaṇasatāni khāṇumate paṭivasanti: |
At that time, many hundreds of brahmans were residing in Khāṇumata, thinking: |
“kūṭadantassa brāhmaṇassa mahāyaññaṁ anubhavissāmā”ti. |
We will partake in the great sacrifice of the brahman Kūṭadanta. |
Assosuṁ kho te brāhmaṇā: |
These brahmans heard: |
“kūṭadanto kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. |
Indeed, the brahman Kūṭadanta will go to see the recluse Gotama. |
Atha kho te brāhmaṇā yena kūṭadanto brāhmaṇo tenupasaṅkamiṁsu. |
Then those brahmans approached the brahman Kūṭadanta. |
upasaṅkamitvā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ: |
Having approached, they said to the brahman Kūṭadanta: |
“saccaṁ kira bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti? |
Is it true, venerable Kūṭadanta, that you will go to see the recluse Gotama? |
“Evaṁ kho me, bho, hoti: |
"Yes, friends, it is my intention: |
‘ahampi samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti. |
'I will also go to see the recluse Gotama.'" |
“Mā bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkami. |
"Venerable Kūṭadanta should not go to see the recluse Gotama. |
Na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. |
Venerable Kūṭadanta is not worthy to go to see the recluse Gotama. |
Sace bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamissati, bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati. |
If Venerable Kūṭadanta goes to see the recluse Gotama, Venerable Kūṭadanta's fame will decline, and the recluse Gotama's fame will increase. |
Yampi bhoto kūṭadantassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. |
Even by this fact, that Venerable Kūṭadanta's fame will decline and the recluse Gotama's fame will increase, Venerable Kūṭadanta is not worthy to go to see the recluse Gotama. |
Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamituṁ. |
It is the recluse Gotama who is worthy to come to see Venerable Kūṭadanta. |
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Bhavañhi kūṭadanto ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
For Venerable Kūṭadanta is well-born on both sides, on the mother's side and on the father's side, with pure lineage back through seven generations of ancestors, without reproach or blame concerning birth. |
Yampi bhavaṁ kūṭadanto ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. |
Even by this fact, that Venerable Kūṭadanta is well-born on both sides, on the mother's side and on the father's side, with pure lineage back through seven generations of ancestors, without reproach or blame concerning birth, Venerable Kūṭadanta is not worthy to go to see the recluse Gotama. |
Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamituṁ. |
It is the recluse Gotama who is worthy to come to see Venerable Kūṭadanta. |
Bhavañhi kūṭadanto aḍḍho mahaddhano mahābhogo pahūtavittūpakaraṇo pahūtajātarūparajato …pe… |
For Venerable Kūṭadanta is wealthy, of great riches, of great possessions, with abundant wealth and resources, with abundant gold and silver... etc. |
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Bhavañhi kūṭadanto ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo …pe… |
For Venerable Kūṭadanta is a reciter and a holder of mantras, having mastered the three Vedas with their vocabularies and ritual manuals, their phonology and etymology, and as the fifth, the Itihāsa; he is a skilled grammarian, accomplished in world-lore and the marks of a great man... etc. |
Bhavañhi kūṭadanto abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… |
For Venerable Kūṭadanta is handsome, good-looking, pleasing, endowed with supreme beauty of complexion, having a Brahmanic complexion and radiance, with no mean appearance... etc. |
Bhavañhi kūṭadanto sīlavā vuddhasīlī vuddhasīlena samannāgato …pe… |
For Venerable **Kūṭadanta is virtuous, of mature virtue, endowed with mature virtue**...etc... |
Bhavañhi kūṭadanto kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… |
For Venerable **Kūṭadanta is of good speech, of good utterance, endowed with refined speech, clear, faultless, and conveying the meaning**...etc... |
Bhavañhi kūṭadanto bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti, bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto kūṭadantassa santike mantatthikā mante adhiyitukāmā …pe… |
For Venerable **Kūṭadanta is a teacher and instructor to many**, teaching mantras to three hundred young brahmans, and many young brahmans from various directions and countries come to Venerable Kūṭadanta, seeking mantras and desiring to study them...etc... |
Bhavañhi kūṭadanto jiṇṇo vuddho mahallako addhagato vayoanuppatto. |
For Venerable **Kūṭadanta is aged, old, advanced in years, having reached the end of his life's journey**. |
Samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe… |
The recluse Gotama is young, and has gone forth young...etc... |
Bhavañhi kūṭadanto rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe… |
For Venerable **Kūṭadanta is esteemed, respected, honored, revered, and venerated by King Seniya Bimbisāra of Magadha**...etc... |
Bhavañhi kūṭadanto brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe… |
For Venerable **Kūṭadanta is esteemed, respected, honored, revered, and venerated by the brahman Pokkharasāti**...etc... |
Bhavañhi kūṭadanto khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ. |
For Venerable **Kūṭadanta resides in Khāṇumata, a flourishing, well-watered, well-stocked, and wealthy royal domain, granted by King Seniya Bimbisāra of Magadha as a royal gift, a Brahman-endowment**. |
Yampi bhavaṁ kūṭadanto khāṇumataṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ, imināpaṅgena na arahati bhavaṁ kūṭadanto samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. |
Even by this fact, that Venerable Kūṭadanta resides in Khāṇumata, a flourishing, well-watered, well-stocked, and wealthy royal domain, granted by King Seniya Bimbisāra of Magadha as a royal gift, a Brahman-endowment, Venerable Kūṭadanta is not worthy to go to see the recluse Gotama. |
Samaṇo tveva gotamo arahati bhavantaṁ kūṭadantaṁ dassanāya upasaṅkamitun”ti. |
It is the recluse Gotama who is worthy to come to see Venerable Kūṭadanta." |
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3. Buddhaguṇakathā |
3. Praise of the Buddha |
Evaṁ vutte, kūṭadanto brāhmaṇo te brāhmaṇe etadavoca: |
When this was said, the brahman Kūṭadanta said to those brahmans: |
“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ, na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. |
"Well then, friends, listen to me also, as to why it is we ourselves who are worthy to go to see that Blessed One, and why that Blessed One is not worthy to come to see us. |
Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
Indeed, friends, the recluse Gotama is well-born on both sides, on the mother's side and on the father's side, with pure lineage back through seven generations of ancestors, without reproach or blame concerning birth. |
Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. |
Even by this fact, friends, that the recluse Gotama is well-born on both sides, on the mother's side and on the father's side, with pure lineage back through seven generations of ancestors, without reproach or blame concerning birth, that Blessed One is not worthy to come to see us. |
Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. |
Rather, we ourselves are worthy to go to see that Blessed One. |
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Samaṇo khalu, bho, gotamo mahantaṁ ñātisaṅghaṁ ohāya pabbajito …pe… |
Indeed, friends, the recluse Gotama has gone forth, abandoning a large family of relatives...etc... |
Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca …pe… |
Indeed, friends, the recluse Gotama has gone forth, abandoning abundant gold and silver, both buried and stored above ground...etc... |
Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe… |
Indeed, friends, the recluse Gotama, while still young, a youth with jet-black hair, endowed with the blessing of youth, in the prime of life, has gone forth from the home life into homelessness...etc... |
Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe… |
Indeed, friends, the recluse Gotama has gone forth from the home life into homelessness, having shaved off his hair and beard, and donned saffron robes, despite his unwilling weeping parents, with tear-filled faces...etc... |
Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… |
Indeed, friends, the recluse Gotama is **handsome, good-looking, pleasing, endowed with supreme beauty of complexion, having a Brahmanic complexion and radiance, with no mean appearance for seeing**...etc... |
Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato …pe… |
Indeed, friends, the recluse Gotama is **virtuous, of noble virtue, of wholesome virtue, endowed with wholesome virtue**...etc... |
Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe… |
Indeed, friends, the recluse Gotama is **of good speech, of good utterance, endowed with refined speech, clear, faultless, and conveying the meaning**...etc... |
Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe… |
Indeed, friends, the recluse Gotama is a teacher and instructor to many...etc... |
Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe… |
Indeed, friends, the recluse Gotama has **destroyed desire and is free from agitation**...etc... |
Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe… |
Indeed, friends, the recluse Gotama is an **advocate of action, an advocate of effort, one who rejects evil in the Brahman community**...etc... |
Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā …pe… |
Indeed, friends, the recluse Gotama has **gone forth from a high family, an unmixed Khattiya family**...etc... |
Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe… |
Indeed, friends, the recluse Gotama has **gone forth from a wealthy family, of great riches, of great possessions**...etc... |
Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā pañhaṁ pucchituṁ āgacchanti …pe… |
Indeed, friends, many thousands of devas have gone for refuge to the recluse Gotama for life...etc... |
Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe… |
Indeed, friends, concerning the recluse Gotama, such a good report has spread: |
Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
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‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe… |
'The Blessed One is indeed an Arahant, perfectly enlightened, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One'...etc... |
Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe… |
Indeed, friends, the recluse Gotama is **endowed with the thirty-two marks of a Great Man**...etc... |
Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī …pe… |
Indeed, friends, the recluse Gotama is **one who says, 'Welcome!', is amiable, congenial, without a frown, with an open countenance, and is a prior speaker**...etc... |
Samaṇo khalu, bho, gotamo catunnaṁ parisānaṁ sakkato garukato mānito pūjito apacito …pe… |
Indeed, friends, the recluse Gotama is **esteemed, respected, honored, revered, and venerated by the four assemblies**...etc... |
Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā …pe… |
Indeed, friends, many devas and humans are greatly devoted to the recluse Gotama...etc... |
Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe… |
Indeed, friends, in whatever village or town the recluse Gotama resides, non-humans do not harm humans in that village or town...etc... |
Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṁ aggamakkhāyati, yathā kho pana, bho, etesaṁ samaṇabrāhmaṇānaṁ yathā vā tathā vā yaso samudāgacchati, na hevaṁ samaṇassa gotamassa yaso samudāgato. |
Indeed, friends, the recluse Gotama is a **Saṅgha leader, a group leader, a teacher of groups, and is proclaimed as the foremost among those with various doctrines**. And indeed, friends, just as the fame of these recluses and brahmans arises in one way or another, so too has the fame of the recluse Gotama arisen, but not in this way. |
Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato …pe… |
Rather, the fame of the recluse Gotama has arisen through unsurpassed accomplishment in knowledge and conduct...etc... |
Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe… |
Indeed, friends, King Seniya Bimbisāra of Magadha, together with his son, his wife, his retinue, and his ministers, has gone for refuge to the recluse Gotama for life...etc... |
Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe… |
Indeed, friends, King Pasenadi of Kosala, together with his son, his wife, his retinue, and his ministers, has gone for refuge to the recluse Gotama for life...etc... |
Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe… |
Indeed, friends, the brahman Pokkharasāti, together with his son, his wife, his retinue, and his ministers, has gone for refuge to the recluse Gotama for life...etc... |
Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe… |
Indeed, friends, the recluse Gotama is **esteemed, respected, honored, revered, and venerated by King Seniya Bimbisāra of Magadha**...etc... |
Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe… |
Indeed, friends, the recluse Gotama is **esteemed, respected, honored, revered, and venerated by King Pasenadi of Kosala**...etc... |
Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe… |
Indeed, friends, the recluse Gotama is **esteemed, respected, honored, revered, and venerated by the brahman Pokkharasāti**...etc... |
Samaṇo khalu, bho, gotamo khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ. |
Indeed, friends, the recluse Gotama has arrived in Khāṇumata and is dwelling in Khāṇumata, in the Mango Grove. |
Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṁ gāmakhettaṁ āgacchanti, atithī no te honti. |
And indeed, friends, whatever recluses or brahmans come to our district, they are our guests. |
Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā. |
And guests should be esteemed, respected, honored, revered, and venerated by us. |
Yampi, bho, samaṇo gotamo khāṇumataṁ anuppatto khāṇumate viharati ambalaṭṭhikāyaṁ, atithimhākaṁ samaṇo gotamo. |
Even by this fact, friends, that the recluse Gotama has arrived in Khāṇumata and is dwelling in Khāṇumata, in the Mango Grove, the recluse Gotama is our guest. |
Atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo. |
And a guest should be esteemed, respected, honored, revered, and venerated by us. |
Imināpaṅgena nārahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. |
By this fact, that Blessed One is not worthy to come to see us. |
Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. |
Rather, we ourselves are worthy to go to see that Blessed One. |
Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo. |
This is the extent of the praise for that Blessed One that I have learned, friends, but that Blessed One is not praised to this extent. |
Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti. |
For that Blessed One is of immeasurable praise." |
Evaṁ vutte, te brāhmaṇā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ: |
When this was said, those brahmans said to the brahman Kūṭadanta: |
“yathā kho bhavaṁ kūṭadanto samaṇassa gotamassa vaṇṇe bhāsati, ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti. |
As Venerable Kūṭadanta speaks of the recluse Gotama's praise, even if that Blessed One were dwelling a hundred yojanas from here, it would be proper for a faithful young man of good family to go to see him, even by carrying a basket on his back. |
“Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti. |
Well then, friends, let us all go to see the recluse Gotama. |
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4. Mahāvijitarājayaññakathā |
4. The Story of King Mahāvijita's Sacrifice |
Atha kho kūṭadanto brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena ambalaṭṭhikā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Then the brahman Kūṭadanta, with a large assembly of brahmans, went to the Mango Grove, to the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having approached, he exchanged greetings with the Blessed One. |
Khāṇumatakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; |
After exchanging cordial greetings, he sat down to one side. |
appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; |
Some of the householder brahmans of Khāṇumata also bowed to the Blessed One and sat down to one side; |
appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; |
some exchanged greetings with the Blessed One, and after exchanging cordial greetings, sat down to one side; |
appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; |
some clasped their hands in salutation towards the Blessed One and sat down |
appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. |
...some remained silent and sat down to one side. |
Ekamantaṁ nisinno kho kūṭadanto brāhmaṇo bhagavantaṁ etadavoca: |
Sitting to one side, the brahman Kūṭadanta said to the Blessed One: |
“sutaṁ metaṁ, bho gotama: |
"I have heard, Venerable Gotama: |
‘samaṇo gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ jānātī’ti. |
'The recluse Gotama knows the threefold perfection of sacrifice with its sixteen requisites.' |
Na kho panāhaṁ jānāmi tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ. |
But I do not know the threefold perfection of sacrifice with its sixteen requisites. |
Icchāmi cāhaṁ mahāyaññaṁ yajituṁ. |
And I wish to perform a great sacrifice. |
Sādhu me bhavaṁ gotamo tividhaṁ yaññasampadaṁ soḷasaparikkhāraṁ desetū”ti. |
It would be good if Venerable Gotama would teach me the threefold perfection of sacrifice with its sixteen requisites." |
“Tena hi, brāhmaṇa, suṇāhi sādhukaṁ manasikarohi, bhāsissāmī”ti. |
Therefore, brahman, listen and pay close attention, I shall speak. |
“Evaṁ, bho”ti kho kūṭadanto brāhmaṇo bhagavato paccassosi. |
"Yes, venerable sir," replied the brahman Kūṭadanta to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“bhūtapubbaṁ, brāhmaṇa, rājā mahāvijito nāma ahosi aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro. |
"Formerly, brahman, there was a king named Mahāvijita, who was rich, of great wealth, of great possessions, with abundant gold and silver, with abundant wealth and resources, with abundant grain and produce, with full treasuries and granaries. |
Atha kho, brāhmaṇa, rañño mahāvijitassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: |
Then, brahman, when King Mahāvijita was alone and in retreat, this thought occurred to his mind: |
‘adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi, yannūnāhaṁ mahāyaññaṁ yajeyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. |
'I have acquired vast human enjoyments, I have conquered and settled a great territory. What if I were to perform a great sacrifice for my long-term welfare and happiness?' |
Atha kho, brāhmaṇa, rājā mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etadavoca: |
Then, brahman, King Mahāvijita summoned his Brahman chaplain and said to him: |
‘idha mayhaṁ, brāhmaṇa, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: |
'Here, brahman, when I was alone and in retreat, this thought occurred to my mind: |
“adhigatā kho me vipulā mānusakā bhogā, mahantaṁ pathavimaṇḍalaṁ abhivijiya ajjhāvasāmi. |
"I have acquired vast human enjoyments, I have conquered and settled a great territory. |
Yannūnāhaṁ mahāyaññaṁ yajeyyaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā”ti. |
What if I were to perform a great sacrifice for my long-term welfare and happiness?" |
Icchāmahaṁ, brāhmaṇa, mahāyaññaṁ yajituṁ. |
I wish, brahman, to perform a great sacrifice. |
Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. |
May your reverence instruct me for my long-term welfare and happiness.' |
Evaṁ vutte, brāhmaṇa, purohito brāhmaṇo rājānaṁ mahāvijitaṁ etadavoca: |
When this was said, brahman, the Brahman chaplain said to King Mahāvijita: |
‘bhoto kho rañño janapado sakaṇṭako sauppīḷo, gāmaghātāpi dissanti, nigamaghātāpi dissanti, nagaraghātāpi dissanti, panthaduhanāpi dissanti. |
'Your majesty's country is full of thorns and oppressed; village massacres are seen, town massacres are seen, city massacres are seen, and highway robberies are seen. |
Bhavaṁ kho pana rājā evaṁ sakaṇṭake janapade sauppīḷe balimuddhareyya, akiccakārī assa tena bhavaṁ rājā. |
If your majesty were to levy taxes in such a thorny and oppressed country, your majesty would be acting wrongly by that. |
Siyā kho pana bhoto rañño evamassa: |
It might occur to your majesty: |
“ahametaṁ dassukhīlaṁ vadhena vā bandhena vā jāniyā vā garahāya vā pabbājanāya vā samūhanissāmī”ti, na kho panetassa dassukhīlassa evaṁ sammā samugghāto hoti. |
"I will remove this thorn of brigandage by execution, by imprisonment, by confiscation, by denunciation, or by banishment." But this thorn of brigandage is not properly removed in this way. |
Ye te hatāvasesakā bhavissanti, te pacchā rañño janapadaṁ viheṭhessanti. |
Those who remain after being killed will later harass your majesty's country. |
Api ca kho idaṁ saṁvidhānaṁ āgamma evametassa dassukhīlassa sammā samugghāto hoti. |
However, by means of this arrangement, this thorn of brigandage is properly removed. |
Tena hi bhavaṁ rājā ye bhoto rañño janapade ussahanti kasigorakkhe, tesaṁ bhavaṁ rājā bījabhattaṁ anuppadetu. |
Therefore, your majesty, to those who are striving in your majesty's country in agriculture and cattle-rearing, your majesty should provide seed and food. |
Ye bhoto rañño janapade ussahanti vāṇijjāya, tesaṁ bhavaṁ rājā pābhataṁ anuppadetu. |
To those who are striving in your majesty's country in trade, your majesty should provide capital. |
Ye bhoto rañño janapade ussahanti rājaporise, tesaṁ bhavaṁ rājā bhattavetanaṁ pakappetu. |
To those who are striving in your majesty's country in royal service, your majesty should provide sustenance and wages. |
Te ca manussā sakammapasutā rañño janapadaṁ na viheṭhessanti; |
These people, being engaged in their own work, will not harass your majesty's country; |
mahā ca rañño rāsiko bhavissati. |
and your majesty's revenue will be great. |
Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā. |
The countries will be secure, free from thorns, unmolested. |
Manussā mudā modamānā ure putte naccentā apārutagharā maññe viharissantī’ti. |
People will live, joyful and delighted, making their children dance on their laps, with their houses open, as it were.' |
‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade ussahiṁsu kasigorakkhe, tesaṁ rājā mahāvijito bījabhattaṁ anuppadāsi. |
'Yes, sir,' replied King Mahāvijita to his Brahman chaplain, and he provided seed and food to those who were striving in his country in agriculture and cattle-rearing. |
Ye ca rañño janapade ussahiṁsu vāṇijjāya, tesaṁ rājā mahāvijito pābhataṁ anuppadāsi. |
To those who were striving in his country in trade, King Mahāvijita provided capital. |
Ye ca rañño janapade ussahiṁsu rājaporise, tesaṁ rājā mahāvijito bhattavetanaṁ pakappesi. |
To those who were striving in his country in royal service, King Mahāvijita provided sustenance and wages. |
Te ca manussā sakammapasutā rañño janapadaṁ na viheṭhiṁsu, mahā ca rañño rāsiko ahosi. |
These people, being engaged in their own work, did not harass the king's country, and the king's revenue was great. |
Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe vihariṁsu. |
The countries were secure, free from thorns, unmolested. People lived, joyful and delighted, making their children dance on their laps, with their houses open, as it were. |
Atha kho, brāhmaṇa, rājā mahāvijito purohitaṁ brāhmaṇaṁ āmantetvā etadavoca: |
Then, brahman, King Mahāvijita summoned his Brahman chaplain and said to him: |
‘samūhato kho me bhoto dassukhīlo, bhoto saṁvidhānaṁ āgamma mahā ca me rāsiko. |
'The thorn of brigandage has been removed by your reverence, by your reverence's arrangement, and my revenue is great. |
Khemaṭṭhitā janapadā akaṇṭakā anuppīḷā manussā mudā modamānā ure putte naccentā apārutagharā maññe viharanti. |
The countries are secure, free from thorns, unmolested. People live, joyful and delighted, making their children dance on their laps, with their houses open, as it were. |
Icchāmahaṁ brāhmaṇa mahāyaññaṁ yajituṁ. |
I wish, brahman, to perform a great sacrifice. |
Anusāsatu maṁ bhavaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. |
May your reverence instruct me for my long-term welfare and happiness.' |
4.1. Catuparikkhāra |
4.1. The Four Requisites |
Tena hi bhavaṁ rājā ye bhoto rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca te bhavaṁ rājā āmantayataṁ: |
"Therefore, your majesty, those Kshatriyas in your majesty's country, attendants, townsmen and countryfolk, your majesty should summon them and say: |
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. |
'I wish, sirs, to perform a great sacrifice; may your reverences approve of this for my long-term welfare and happiness.' |
Ye bhoto rañño janapade amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, te bhavaṁ rājā āmantayataṁ: |
Those ministers and courtiers in your majesty's country, townsmen and countryfolk... etc... great Brahman householders, townsmen and countryfolk... etc... householder leading citizens, townsmen and countryfolk, your majesty should summon them and say: |
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. |
'I wish, sirs, to perform a great sacrifice; may your reverences approve of this for my long-term welfare and happiness.'" |
‘Evaṁ, bho’ti kho, brāhmaṇa, rājā mahāvijito purohitassa brāhmaṇassa paṭissutvā ye rañño janapade khattiyā ānuyantā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi: |
"Yes, sir," replied King Mahāvijita to his Brahman chaplain, and he summoned those Kshatriyas in his country, attendants, townsmen and countryfolk: |
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ, anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. |
'I wish, sirs, to perform a great sacrifice; may your reverences approve of this for my long-term welfare and happiness.' |
‘Yajataṁ bhavaṁ rājā yaññaṁ, yaññakālo, mahārājā’ti. |
'May your majesty perform the sacrifice, it is time for the sacrifice, great king.' |
Ye rañño janapade amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, te rājā mahāvijito āmantesi: |
Those ministers and courtiers in his country, townsmen and countryfolk... etc... great Brahman householders, townsmen and countryfolk... etc... householder leading citizens, townsmen and countryfolk, King Mahāvijita summoned them and said: |
‘icchāmahaṁ, bho, mahāyaññaṁ yajituṁ. |
'I wish, sirs, to perform a great sacrifice. |
Anujānantu me bhavanto yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. |
May your reverences approve of this for my long-term welfare and happiness.' |
‘Yajataṁ bhavaṁ rājā yaññaṁ, yaññakālo, mahārājā’ti. |
'May your majesty perform the sacrifice, it is time for the sacrifice, great king.' |
Itime cattāro anumatipakkhā tasseva yaññassa parikkhārā bhavanti. |
These four groups of approvers are the requisites of that sacrifice. |
4.2. Aṭṭhaparikkhāra |
4.2. The Eight Requisites |
Rājā mahāvijito aṭṭhahaṅgehi samannāgato— |
King Mahāvijita was endowed with eight qualities— |
ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; |
He was well-born on both sides, on the mother's side and on the father's side, with pure lineage back through seven generations of ancestors, without reproach or blame concerning birth; |
abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya; |
He was handsome, good-looking, pleasing, endowed with supreme beauty of complexion, having a Brahmanic complexion and radiance, with no mean appearance for viewing; |
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aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro; |
He was wealthy, of great riches, of great possessions, with abundant gold and silver, with abundant wealth and resources, with abundant grain and produce, with full treasuries and granaries; |
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balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati maññe paccatthike yasasā; |
He was powerful, endowed with a four-limbed army, obedient and compliant, crushing, as it were, his adversaries with his fame; |
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saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ opānabhūto puññāni karoti; |
He was faithful, a giver, a master of generosity, with open doors for recluses, brahmans, paupers, mendicants, peddlers, and beggars, performing deeds of merit; |
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bahussuto tassa tassa sutajātassa, tassa tasseva kho pana bhāsitassa atthaṁ jānāti: |
He was learned in various kinds of lore, and he knew the meaning of whatever was spoken: |
‘ayaṁ imassa bhāsitassa attho ayaṁ imassa bhāsitassa attho’ti; |
'This is the meaning of this utterance, this is the meaning of that utterance'; |
paṇḍito, viyatto, medhāvī, paṭibalo, atītānāgatapaccuppanne atthe cintetuṁ. |
He was discerning, astute, sagacious, and capable of thinking about things past, future, and present. |
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Rājā mahāvijito imehi aṭṭhahaṅgehi samannāgato. |
King Mahāvijita was endowed with these eight qualities. |
Iti imānipi aṭṭhaṅgāni tasseva yaññassa parikkhārā bhavanti. |
Thus, these eight qualities were also requisites of that sacrifice. |
4.3. Catuparikkhāra |
4.3. The Four Requisites (of the Priest) |
Purohito brāhmaṇo catūhaṅgehi samannāgato, |
The Brahman chaplain was endowed with four qualities: |
ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; |
He was well-born on both sides, on the mother's side and on the father's side, with pure lineage back through seven generations of ancestors, without reproach or blame concerning birth; |
ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; |
He was a reciter and a holder of mantras, having mastered the three Vedas with their vocabularies and ritual manuals, their phonology and etymology, and as the fifth, the Itihāsa; he was a skilled grammarian, accomplished in world-lore and the marks of a great man; |
sīlavā vuddhasīlī vuddhasīlena samannāgato; |
He was virtuous, of mature virtue, endowed with mature virtue; |
paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. |
He was discerning, astute, sagacious, either first or second among those holding the sacrificial ladle. |
Purohito brāhmaṇo imehi catūhaṅgehi samannāgato. |
The Brahman chaplain was endowed with these four qualities. |
Iti imānipi cattāri aṅgāni tasseva yaññassa parikkhārā bhavanti. |
Thus, these four qualities were also requisites of that sacrifice. |
4.4. Tissovidhā |
4.4. The Three Provisions |
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi. |
Then, brahman, the Brahman chaplain taught King Mahāvijita three provisions even before the sacrifice. |
Siyā kho pana bhoto rañño mahāyaññaṁ yiṭṭhukāmassa kocideva vippaṭisāro: |
'Should any regret arise for your majesty, desiring to perform a great sacrifice: |
‘“mahā vata me bhogakkhandho vigacchissatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo. |
"Oh, a great mass of my wealth will be lost!" That regret should not be entertained by your majesty. |
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vippaṭisāro: |
Should any regret arise for your majesty, while performing a great sacrifice: |
“mahā vata me bhogakkhandho vigacchatī”ti, so bhotā raññā vippaṭisāro na karaṇīyo. |
"Oh, a great mass of my wealth is being lost!" That regret should not be entertained by your majesty. |
Siyā kho pana bhoto rañño mahāyaññaṁ yiṭṭhassa kocideva vippaṭisāro: |
Should any regret arise for your majesty, having performed a great sacrifice: |
“mahā vata me bhogakkhandho vigato”ti, so bhotā raññā vippaṭisāro na karaṇīyo’ti. |
"Oh, a great mass of my wealth has been lost!" That regret should not be entertained by your majesty.' |
Imā kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā tisso vidhā desesi. |
These, brahman, were the three provisions that the Brahman chaplain taught King Mahāvijita even before the sacrifice. |
4.5. Dasaākāra |
4.5. The Ten Aspects |
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṁ paṭivinesi. |
Then, brahman, the Brahman chaplain reassured King Mahāvijita concerning the recipients, by means of ten aspects, even before the sacrifice. |
‘Āgamissanti kho bhoto yaññaṁ pāṇātipātinopi pāṇātipātā paṭiviratāpi. |
'There will certainly come to your majesty's sacrifice both those who kill living beings and those who refrain from killing living beings. |
Ye tattha pāṇātipātino, tesaññeva tena. |
Those who kill living beings, it is for their own sake. |
Ye tattha pāṇātipātā paṭiviratā, te ārabbha yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu. |
But concerning those who refrain from killing living beings, your majesty should perform the sacrifice, be content, be joyful, and inwardly gladden your mind. |
Āgamissanti kho bhoto yaññaṁ adinnādāyinopi adinnādānā paṭiviratāpi …pe… kāmesu micchācārinopi kāmesumicchācārā paṭiviratāpi … musāvādinopi musāvādā paṭiviratāpi … pisuṇavācinopi pisuṇāya vācāya paṭiviratāpi … pharusavācinopi pharusāya vācāya paṭiviratāpi … samphappalāpinopi samphappalāpā paṭiviratāpi … abhijjhālunopi anabhijjhālunopi … byāpannacittāpi abyāpannacittāpi … micchādiṭṭhikāpi sammādiṭṭhikāpi …. |
There will certainly come to your majesty's sacrifice both those who take what is not given and those who refrain from taking what is not given... etc... both those who engage in sexual misconduct and those who refrain from sexual misconduct... both those who speak falsehoods and those who refrain from speaking falsehoods... both those who speak divisively and those who refrain from divisive speech... both those who speak harshly and those who refrain from harsh speech... both those who engage in idle chatter and those who refrain from idle chatter... both those who are covetous and those who are not covetous... both those with malevolent thoughts and those with benevolent thoughts... both those with wrong view and those with right view... |
Ye tattha micchādiṭṭhikā, tesaññeva tena. |
Those who have wrong view, it is for their own sake. |
Ye tattha sammādiṭṭhikā, te ārabbha yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetū’ti. |
But concerning those who have right view, your majesty should perform the sacrifice, be content, be joyful, and inwardly gladden your mind.' |
Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa pubbeva yaññā dasahākārehi paṭiggāhakesu vippaṭisāraṁ paṭivinesi. |
By these ten aspects, brahman, the Brahman chaplain reassured King Mahāvijita concerning the recipients, even before the sacrifice. |
4.6. Soḷasākāra |
4.6. The Sixteen Aspects |
Atha kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi |
Then, brahman, the Brahman chaplain instructed, exhorted, inspired, and gladdened the mind of King Mahāvijita, who was performing the great sacrifice, by means of sixteen aspects. |
siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: |
Should any speak against your majesty, who is performing the great sacrifice: |
‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho tassa āmantitā khattiyā ānuyantā negamā ceva jānapadā ca; |
'Indeed, King Mahāvijita performs a great sacrifice, but he has not invited the Kshatriyas, attendants, townsmen and countryfolk; |
atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. |
yet, your majesty performs such a great sacrifice.' |
Evampi bhoto rañño vattā dhammato natthi. |
Even such a speaker against your majesty is not in accordance with the Dhamma. |
Bhotā kho pana raññā āmantitā khattiyā ānuyantā negamā ceva jānapadā ca. |
For your majesty has indeed invited the Kshatriyas, attendants, townsmen and countryfolk. |
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu. |
Let your majesty understand this too; perform the sacrifice, be content, be joyful, and inwardly gladden your mind. |
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: |
Should any speak against your majesty, who is performing the great sacrifice: |
‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho tassa āmantitā amaccā pārisajjā negamā ceva jānapadā ca …pe… brāhmaṇamahāsālā negamā ceva jānapadā ca …pe… gahapatinecayikā negamā ceva jānapadā ca, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. |
'Indeed, King Mahāvijita performs a great sacrifice, but he has not invited the ministers and courtiers, townsmen and countryfolk... etc... great Brahman householders, townsmen and countryfolk... etc... householder leading citizens, townsmen and countryfolk; yet, your majesty performs such a great sacrifice.' |
Evampi bhoto rañño vattā dhammato natthi. |
Even such a speaker against your majesty is not in accordance with the Dhamma. |
Bhotā kho pana raññā āmantitā gahapatinecayikā negamā ceva jānapadā ca. |
For your majesty has indeed invited the householder leading citizens, townsmen and countryfolk. |
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu. |
Let your majesty understand this too; perform the sacrifice, be content, be joyful, and inwardly gladden your mind. |
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: |
Should any speak against your majesty, who is performing the great sacrifice: |
‘rājā kho mahāvijito mahāyaññaṁ yajati, no ca kho ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. |
'Indeed, King Mahāvijita performs a great sacrifice, but he is not well-born on both sides, on the mother's side and on the father's side, with pure lineage back through seven generations of ancestors, without reproach or blame concerning birth; yet, your majesty performs such a great sacrifice.' |
Evampi bhoto rañño vattā dhammato natthi. |
Even such a speaker against your majesty is not in accordance with the Dhamma. |
Bhavaṁ kho pana rājā ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
For your majesty is indeed well-born on both sides, on the mother's side and on the father's side, with pure lineage back through seven generations of ancestors, without reproach or blame concerning birth. |
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu. |
Let your majesty understand this too; perform the sacrifice, be content, be joyful, and inwardly gladden your mind. |
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: |
Should any speak against your majesty, who is performing the great sacrifice: |
‘rājā kho mahāvijito mahāyaññaṁ yajati no ca kho abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe… no ca kho aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro …pe… no ca kho balavā caturaṅginiyā senāya samannāgato assavāya ovādapaṭikarāya sahati maññe paccatthike yasasā …pe… no ca kho saddho dāyako dānapati anāvaṭadvāro samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ opānabhūto puññāni karoti …pe… no ca kho bahussuto tassa tassa sutajātassa …pe… no ca kho tassa tasseva kho pana bhāsitassa atthaṁ jānāti: |
'Indeed, King Mahāvijita performs a great sacrifice, but he is not handsome, good-looking, pleasing, endowed with supreme beauty of complexion, having a Brahmanic complexion and radiance, with no mean appearance for viewing... etc... but he is not wealthy, of great riches, of great possessions, with abundant gold and silver, with abundant wealth and resources, with abundant grain and produce, with full treasuries and granaries... etc... but he is not powerful, endowed with a four-limbed army, obedient and compliant, crushing, as it were, his adversaries with his fame... etc... but he is not faithful, a giver, a master of generosity, with open doors for recluses, brahmans, paupers, mendicants, peddlers, and beggars, performing deeds of merit... etc... but he is not learned in various kinds of lore... etc... but he does not know the meaning of whatever was spoken: |
“ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho”ti …pe… no ca kho paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṁ, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. |
"This is the meaning of this utterance, this is the meaning of that utterance"... etc... but he is not discerning, astute, sagacious, and capable of thinking about things past, future, and present; yet, your majesty performs such a great sacrifice.' |
Evampi bhoto rañño vattā dhammato natthi. |
Even such a speaker against your majesty is not in accordance with the Dhamma. |
Bhavaṁ kho pana rājā paṇḍito viyatto medhāvī paṭibalo atītānāgatapaccuppanne atthe cintetuṁ. |
For your majesty is indeed discerning, astute, sagacious, and capable of thinking about things past, future, and present. |
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu. |
Let your majesty understand this too; perform the sacrifice, be content, be joyful, and inwardly gladden your mind. |
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: |
Should any speak against your majesty, who is performing the great sacrifice: |
‘rājā kho mahāvijito mahāyaññaṁ yajati. |
'Indeed, King Mahāvijita performs a great sacrifice. |
No ca khvassa purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; |
But his Brahman chaplain is not well-born on both sides, on the mother's side and on the father's side, with pure lineage back through seven generations of ancestors, without reproach or blame concerning birth; |
atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. |
yet, your majesty performs such a great sacrifice.' |
Evampi bhoto rañño vattā dhammato natthi. |
Even such a speaker against your majesty is not in accordance with the Dhamma. |
Bhoto kho pana rañño purohito brāhmaṇo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. |
For your majesty's Brahman chaplain is indeed well-born on both sides, on the mother's side and on the father's side, with pure lineage back through seven generations of ancestors, without reproach or blame concerning birth. |
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetu. |
Let your majesty understand this too; perform the sacrifice, be content, be joyful, and inwardly gladden your mind. |
Siyā kho pana bhoto rañño mahāyaññaṁ yajamānassa kocideva vattā: |
Should any speak against your majesty, who is performing the great sacrifice: |
‘rājā kho mahāvijito mahāyaññaṁ yajati. |
'Indeed, King Mahāvijita performs a great sacrifice. |
No ca khvassa purohito brāhmaṇo ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo …pe… no ca khvassa purohito brāhmaṇo sīlavā vuddhasīlī vuddhasīlena samannāgato …pe… no ca khvassa purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ, atha ca pana bhavaṁ rājā evarūpaṁ mahāyaññaṁ yajatī’ti. |
But his Brahman chaplain is not a reciter and a holder of mantras, having mastered the three Vedas with their vocabularies and ritual manuals, their phonology and etymology, and as the fifth, the Itihāsa; he is not a skilled grammarian, accomplished in world-lore and the marks of a great man... etc... but his Brahman chaplain is not virtuous, of mature virtue, endowed with mature virtue... etc... but his Brahman chaplain is not discerning, astute, sagacious, either first or second among those holding the sacrificial ladle; yet, your majesty performs such a great sacrifice.' |
Evampi bhoto rañño vattā dhammato natthi. |
Even such a speaker against your majesty is not in accordance with the Dhamma. |
Bhoto kho pana rañño purohito brāhmaṇo paṇḍito viyatto medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. |
For your majesty's Brahman chaplain is indeed discerning, astute, sagacious, either first or second among those holding the sacrificial ladle. |
Imināpetaṁ bhavaṁ rājā jānātu, yajataṁ bhavaṁ, sajjataṁ bhavaṁ, modataṁ bhavaṁ, cittameva bhavaṁ antaraṁ pasādetūti. |
Let your majesty understand this too; perform the sacrifice, be content, be joyful, and inwardly gladden your mind. |
Imehi kho, brāhmaṇa, purohito brāhmaṇo rañño mahāvijitassa mahāyaññaṁ yajamānassa soḷasahi ākārehi cittaṁ sandassesi samādapesi samuttejesi sampahaṁsesi. |
By these sixteen aspects, brahman, the Brahman chaplain instructed, exhorted, inspired, and gladdened the mind of King Mahāvijita, who was performing the great sacrifice. |
Tasmiṁ kho, brāhmaṇa, yaññe neva gāvo haññiṁsu, na ajeḷakā haññiṁsu, na kukkuṭasūkarā haññiṁsu, na vividhā pāṇā saṅghātaṁ āpajjiṁsu, na rukkhā chijjiṁsu yūpatthāya, na dabbhā lūyiṁsu barihisatthāya. |
In that sacrifice, brahman, neither bulls were slain, nor steers, nor heifers, nor goats, nor rams; nor did various living beings meet destruction; nor were trees cut down for sacrificial posts, nor were grasses cut for sacrificial grass. |
Yepissa ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu. |
And those who were his servants, or messengers, or laborers, they did not perform their duties beaten with rods, or terrified by fear, or with tearful faces, weeping. |
Atha kho ye icchiṁsu, te akaṁsu, ye na icchiṁsu, na te akaṁsu; |
Instead, those who wished to, did so; those who did not wish to, did not; |
yaṁ icchiṁsu, taṁ akaṁsu, yaṁ na icchiṁsu, na taṁ akaṁsu. |
what they wished for, they did; what they did not wish for, they did not. |
Sappitelanavanītadadhimadhuphāṇitena ceva so yañño niṭṭhānamagamāsi. |
And that sacrifice was brought to completion with butter, oil, fresh butter, curd, honey, and molasses. |
Atha kho, brāhmaṇa, khattiyā ānuyantā negamā ceva jānapadā ca, amaccā pārisajjā negamā ceva jānapadā ca, brāhmaṇamahāsālā negamā ceva jānapadā ca, gahapatinecayikā negamā ceva jānapadā ca pahūtaṁ sāpateyyaṁ ādāya rājānaṁ mahāvijitaṁ upasaṅkamitvā evamāhaṁsu: |
Then, brahman, the Kshatriyas, attendants, townsmen and countryfolk, the ministers and courtiers, townsmen and countryfolk, the great Brahman householders, townsmen and countryfolk, and the householder leading citizens, townsmen and countryfolk, bringing abundant wealth, approached King Mahāvijita and said: |
‘idaṁ, deva, pahūtaṁ sāpateyyaṁ devaññeva uddissābhataṁ, taṁ devo paṭiggaṇhātū’ti. |
'This, divine one, is abundant wealth brought for your majesty's sake; may your majesty accept it.' |
‘Alaṁ, bho, mamāpidaṁ pahūtaṁ sāpateyyaṁ dhammikena balinā abhisaṅkhataṁ; |
'Enough, sirs, I too have abundant wealth acquired by righteous taxation; |
tañca vo hotu, ito ca bhiyyo harathā’ti. |
let this be yours, and bring even more.' |
Te raññā paṭikkhittā ekamantaṁ apakkamma evaṁ samacintesuṁ: |
Rejected by the king, they withdrew to one side and considered thus: |
‘na kho etaṁ amhākaṁ patirūpaṁ, yaṁ mayaṁ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma. |
'It is not proper for us to take this wealth back to our own homes again. |
Rājā kho mahāvijito mahāyaññaṁ yajati, handassa mayaṁ anuyāgino homā’ti. |
Indeed, King Mahāvijita is performing a great sacrifice; let us be co-sacrificers to him.' |
Atha kho, brāhmaṇa, puratthimena yaññavāṭassa khattiyā ānuyantā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. |
Then, brahman, to the east of the sacrificial precinct, the Kshatriyas, attendants, townsmen and countryfolk, established offerings. |
Dakkhiṇena yaññavāṭassa amaccā pārisajjā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. |
To the south of the sacrificial precinct, the ministers and courtiers, townsmen and countryfolk, established offerings. |
Pacchimena yaññavāṭassa brāhmaṇamahāsālā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. |
To the west of the sacrificial precinct, the great Brahman householders, townsmen and countryfolk, established offerings. |
Uttarena yaññavāṭassa gahapatinecayikā negamā ceva jānapadā ca dānāni paṭṭhapesuṁ. |
To the north of the sacrificial precinct, the householder leading citizens, townsmen and countryfolk, established offerings. |
Tesupi kho, brāhmaṇa, yaññesu neva gāvo haññiṁsu, na ajeḷakā haññiṁsu, na kukkuṭasūkarā haññiṁsu, na vividhā pāṇā saṅghātaṁ āpajjiṁsu, na rukkhā chijjiṁsu yūpatthāya, na dabbhā lūyiṁsu barihisatthāya. |
And in those sacrifices, brahman, neither bulls were slain, nor steers, nor heifers, nor goats, nor rams; nor did various living beings meet destruction; nor were trees cut down for sacrificial posts, nor were grasses cut for sacrificial grass. |
Yepi nesaṁ ahesuṁ dāsāti vā pessāti vā kammakarāti vā, tepi na daṇḍatajjitā na bhayatajjitā na assumukhā rudamānā parikammāni akaṁsu. |
And those who were their servants, or messengers, or laborers, they did not perform their duties beaten with rods, or terrified by fear, or with tearful faces, weeping. |
Atha kho ye icchiṁsu, te akaṁsu, ye na icchiṁsu, na te akaṁsu; |
Instead, those who wished to, did so; those who did not wish to, did not; |
yaṁ icchiṁsu, taṁ akaṁsu, yaṁ na icchiṁsu na taṁ akaṁsu. |
what they wished for, they did; what they did not wish for, they did not. |
Sappitelanavanītadadhimadhuphāṇitena ceva te yaññā niṭṭhānamagamaṁsu. |
And those sacrifices were brought to completion with butter, oil, fresh butter, curd, honey, and molasses. |
Iti cattāro ca anumatipakkhā, rājā mahāvijito aṭṭhahaṅgehi samannāgato, purohito brāhmaṇo catūhaṅgehi samannāgato; |
Thus, the four groups of approvers, King Mahāvijita endowed with eight qualities, the Brahman chaplain endowed with four qualities; |
tisso ca vidhā. |
and the three provisions. |
Ayaṁ vuccati, brāhmaṇa, tividhā yaññasampadā soḷasaparikkhārā”ti. |
This, brahman, is called the threefold perfection of sacrifice with its sixteen requisites." |
Evaṁ vutte, te brāhmaṇā unnādino uccāsaddamahāsaddā ahesuṁ: |
When this was said, those brahmans became boisterous, raising a great clamor: |
“aho yañño, aho yaññasampadā”ti. |
Oh, the sacrifice! Oh, the perfection of sacrifice! |
Kūṭadanto pana brāhmaṇo tūṇhībhūtova nisinno hoti. |
But the brahman Kūṭadanta remained silent, seated. |
Atha kho te brāhmaṇā kūṭadantaṁ brāhmaṇaṁ etadavocuṁ: |
Then those brahmans said to the brahman Kūṭadanta: |
“kasmā pana bhavaṁ kūṭadanto samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodatī”ti? |
Why, venerable Kūṭadanta, do you not approve of the recluse Gotama's well-spoken words as well-spoken? |
“Nāhaṁ, bho, samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodāmi. |
"Friends, I do not disapprove of the recluse Gotama's well-spoken words as well-spoken. |
Muddhāpi tassa vipateyya, yo samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyya. |
His head would surely burst, whoever would disapprove of the recluse Gotama's well-spoken words as well-spoken. |
Api ca me, bho, evaṁ hoti—samaṇo gotamo na evamāha: |
But it occurred to me, friends—the recluse Gotama does not say: |
‘evaṁ me sutan’ti vā ‘evaṁ arahati bhavitun’ti vā; |
'Thus have I heard,' or 'Thus it ought to be'; |
api ca samaṇo gotamo: |
but the recluse Gotama speaks only: |
‘evaṁ tadā āsi, itthaṁ tadā āsi’ tveva bhāsati. |
'Thus it was then, thus it happened then.' |
Tassa mayhaṁ bho evaṁ hoti: |
So it occurred to me, friends: |
‘addhā samaṇo gotamo tena samayena rājā vā ahosi mahāvijito yaññassāmi purohito vā brāhmaṇo tassa yaññassa yājetā’ti. |
'Surely the recluse Gotama at that time was either King Mahāvijita, the lord of the sacrifice, or the Brahman chaplain, the officiant of that sacrifice.'" |
Abhijānāti pana bhavaṁ gotamo evarūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjitā”ti? |
Does Venerable Gotama recollect having performed such a sacrifice, or having officiated at it, and with the breaking up of the body, after death, having reappeared in a good destination, in the heavenly world? |
“Abhijānāmahaṁ, brāhmaṇa, evarūpaṁ yaññaṁ yajitvā vā yājetvā vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjitā, ahaṁ tena samayena purohito brāhmaṇo ahosiṁ tassa yaññassa yājetā”ti. |
I recollect, brahman, having performed such a sacrifice, or having officiated at it, and with the breaking up of the body, after death, having reappeared in a good destination, in the heavenly world. I was the Brahman chaplain at that time, the officiant of that sacrifice. |
5. Niccadānaanukulayañña |
5. Regular Offerings and Customary Sacrifices |
“Atthi pana, bho gotama, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? |
Is there, Venerable Gotama, another sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites, yet yielding greater fruit and greater benefit? |
“Atthi kho, brāhmaṇa, añño yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. |
There is, brahman, another sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites, yet yielding greater fruit and greater benefit. |
“Katamo pana so, bho gotama, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? |
What then, Venerable Gotama, is that sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites, yet yielding greater fruit and greater benefit? |
“Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti; |
"Those regular offerings, brahman, and customary sacrifices, given to virtuous renunciants; |
ayaṁ kho, brāhmaṇa, yañño imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. |
this, brahman, is a sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites, yet yielding greater fruit and greater benefit." |
“Ko nu kho, bho gotama, hetu ko paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti? |
What then, Venerable Gotama, is the reason, what is the cause, why those regular offerings and customary sacrifices are less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites, yet yielding greater fruit and greater benefit? |
“Na kho, brāhmaṇa, evarūpaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā. |
"Arahants or those who have entered the path to arahantship, brahman, do not approach such a sacrifice. |
Taṁ kissa hetu? |
Why is that? |
Dissanti hettha, brāhmaṇa, daṇḍappahārāpi galaggahāpi, tasmā evarūpaṁ yaññaṁ na upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā. |
Because here, brahman, blows with sticks and seizing by the throat are seen; therefore, Arahants or those who have entered the path to arahantship do not approach such a sacrifice. |
Yāni kho pana tāni, brāhmaṇa, niccadānāni anukulayaññāni sīlavante pabbajite uddissa diyyanti; |
But those regular offerings, brahman, and customary sacrifices, given to virtuous renunciants; |
evarūpaṁ kho, brāhmaṇa, yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā. |
Arahants or those who have entered the path to arahantship, brahman, do approach such a sacrifice. |
Taṁ kissa hetu? |
Why is that? |
Na hettha, brāhmaṇa, dissanti daṇḍappahārāpi galaggahāpi, tasmā evarūpaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā. |
Because here, brahman, no blows with sticks or seizing by the throat are seen; therefore, Arahants or those who have entered the path to arahantship do approach such a sacrifice. |
Ayaṁ kho, brāhmaṇa, hetu ayaṁ paccayo, yena taṁ niccadānaṁ anukulayaññaṁ imāya tividhāya yaññasampadāya soḷasaparikkhārāya appaṭṭhatarañca appasamārambhatarañca mahapphalatarañca mahānisaṁsatarañcā”ti. |
This, brahman, is the reason, this is the cause, why those regular offerings and customary sacrifices are less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites, yet yielding greater fruit and greater benefit." |
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? |
Is there, Venerable Gotama, another sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites and these regular offerings and customary sacrifices, yet yielding greater fruit and greater benefit? |
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. |
There is, brahman, another sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites and these regular offerings and customary sacrifices, yet yielding greater fruit and greater benefit. |
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? |
What then, Venerable Gotama, is that sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites and these regular offerings and customary sacrifices, yet yielding greater fruit and greater benefit? |
“Yo kho, brāhmaṇa, cātuddisaṁ saṅghaṁ uddissa vihāraṁ karoti, ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. |
When, brahman, one constructs a dwelling for the Saṅgha of the four directions, this, brahman, is a sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites and these regular offerings and customary sacrifices, yet yielding greater fruit and greater benefit. |
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? |
Is there, Venerable Gotama, another sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites, these regular offerings and customary sacrifices, and this gift of a dwelling, yet yielding greater fruit and greater benefit? |
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. |
There is, brahman, another sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites, these regular offerings and customary sacrifices, and this gift of a dwelling, yet yielding greater fruit and greater benefit. |
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? |
What then, Venerable Gotama, is that sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites, these regular offerings and customary sacrifices, and this gift of a dwelling, yet yielding greater fruit and greater benefit? |
“Yo kho, brāhmaṇa, pasannacitto buddhaṁ saraṇaṁ gacchati, dhammaṁ saraṇaṁ gacchati, saṅghaṁ saraṇaṁ gacchati; |
"When, brahman, with a mind of faith, one goes for refuge to the Buddha, to the Dhamma, and to the Saṅgha; |
ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. |
this, brahman, is a sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites, these regular offerings and customary sacrifices, and this gift of a dwelling, yet yielding greater fruit and greater benefit." |
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? |
Is there, Venerable Gotama, another sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites, these regular offerings and customary sacrifices, this gift of a dwelling, and these acts of going for refuge, yet yielding greater fruit and greater benefit? |
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. |
There is, brahman, another sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites, these regular offerings and customary sacrifices, this gift of a dwelling, and these acts of going for refuge, yet yielding greater fruit and greater benefit. |
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? |
What then, Venerable Gotama, is that sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites, these regular offerings and customary sacrifices, this gift of a dwelling, and these acts of going for refuge, yet yielding greater fruit and greater benefit? |
“Yo kho, brāhmaṇa, pasannacitto sikkhāpadāni samādiyati—pāṇātipātā veramaṇiṁ, adinnādānā veramaṇiṁ, kāmesumicchācārā veramaṇiṁ, musāvādā veramaṇiṁ, surāmerayamajjapamādaṭṭhānā veramaṇiṁ. |
"When, brahman, with a mind of faith, one undertakes the precepts—abstinence from killing living beings, abstinence from taking what is not given, abstinence from sexual misconduct, abstinence from false speech, abstinence from alcoholic drinks that cause heedlessness. |
Ayaṁ kho, brāhmaṇa, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. |
This, brahman, is a sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites, these regular offerings and customary sacrifices, this gift of a dwelling, and these acts of going for refuge, yet yielding greater fruit and greater benefit." |
“Atthi pana, bho gotama, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? |
Is there, Venerable Gotama, another sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites, these regular offerings and customary sacrifices, this gift of a dwelling, these acts of going for refuge, and these precepts, yet yielding greater fruit and greater benefit? |
“Atthi kho, brāhmaṇa, añño yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti. |
There is, brahman, another sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites, these regular offerings and customary sacrifices, this gift of a dwelling, these acts of going for refuge, and these precepts, yet yielding greater fruit and greater benefit. |
“Katamo pana so, bho gotama, yañño imāya ca tividhāya yaññasampadāya soḷasaparikkhārāya iminā ca niccadānena anukulayaññena iminā ca vihāradānena imehi ca saraṇagamanehi imehi ca sikkhāpadehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cā”ti? |
What then, Venerable Gotama, is that sacrifice less troublesome and less laborious than this threefold perfection of sacrifice with its sixteen requisites, these regular offerings and customary sacrifices, this gift of a dwelling, these acts of going for refuge, and these precepts, yet yielding greater fruit and greater benefit? |
“Idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho …pe… Evaṁ kho, brāhmaṇa, bhikkhu sīlasampanno hoti …pe… paṭhamaṁ jhānaṁ upasampajja viharati. |
"Here, brahman, a Tathāgata arises in the world, an Arahant, perfectly enlightened... etc... Thus, brahman, a bhikkhu is accomplished in virtue... etc... he enters and dwells in the first jhāna. |
Ayaṁ kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe… |
This, brahman, is a sacrifice less troublesome and less laborious than the previous sacrifices, yet yielding greater fruit and greater benefit... etc... |
Dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. |
He enters and dwells in the second jhāna... the third jhāna... the fourth jhāna. |
Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro cāti. |
This too, brahman, is a sacrifice less troublesome and less laborious than the previous sacrifices, yet yielding greater fruit and greater benefit. |
…pe… |
...etc... |
Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca …pe… |
He inclines and directs his mind to knowledge and vision... this too, brahman, is a sacrifice less troublesome and less laborious than the previous sacrifices, yet yielding greater fruit and greater benefit... etc... |
nāparaṁ itthattāyāti pajānāti. |
He understands: 'There is no more for this state of being.' |
Ayampi kho, brāhmaṇa, yañño purimehi yaññehi appaṭṭhataro ca appasamārambhataro ca mahapphalataro ca mahānisaṁsataro ca. |
This too, brahman, is a sacrifice less troublesome and less laborious than the previous sacrifices, yet yielding greater fruit and greater benefit. |
Imāya ca, brāhmaṇa, yaññasampadāya aññā yaññasampadā uttaritarā vā paṇītatarā vā natthī”ti. |
And there is no other sacrifice, brahman, higher or more excellent than this perfection of sacrifice." |
6. Kūṭadantaupāsakattapaṭivedanā |
6. Kūṭadanta Declares Himself a Lay Follower |
Evaṁ vutte, kūṭadanto brāhmaṇo bhagavantaṁ etadavoca: |
When this was said, the brahman Kūṭadanta said to the Blessed One: |
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
"Magnificent, Venerable Gotama! Magnificent, Venerable Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
Just as, Venerable Gotama, one might set upright what was overturned, or disclose what was hidden, or point out the path to one who had gone astray, or hold up a lamp in the darkness so that those with eyes can see forms— |
‘cakkhumanto rūpāni dakkhantī’ti; |
in the same way has Venerable Gotama made the Dhamma clear in many ways. |
evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
I go for refuge to that Venerable Gotama, and to the Dhamma, and to the Saṅgha of bhikkhus. |
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
May Venerable Gotama remember me as a lay follower who has gone for refuge from today onwards as long as I live. |
Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. |
|
Esāhaṁ, bho gotama, satta ca usabhasatāni satta ca vacchatarasatāni satta ca vacchatarīsatāni satta ca ajasatāni satta ca urabbhasatāni muñcāmi, jīvitaṁ demi, haritāni ceva tiṇāni khādantu, sītāni ca pānīyāni pivantu, sīto ca nesaṁ vāto upavāyatū”ti. |
And I, Venerable Gotama, release the seven hundred bulls, the seven hundred steers, the seven hundred heifers, the seven hundred goats, and the seven hundred rams. I grant them life; let them eat green grass, drink cool water, and let a cool wind blow upon them." |
7. Sotāpattiphalasacchikiriyā |
7. Realization of the Fruit of Stream-entry |
Atha kho bhagavā kūṭadantassa brāhmaṇassa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ; |
Then the Blessed One gave Kūṭadanta the brahman a progressive talk, that is, a talk on generosity, a talk on virtue, a talk on heaven; |
kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. |
he explained the danger, the degradation, and the defilement of sensual pleasures, and the benefit of renunciation. |
Yadā bhagavā aññāsi kūṭadantaṁ brāhmaṇaṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. |
When the Blessed One perceived that Kūṭadanta the brahman's mind was ready, receptive, free from hindrances, uplifted, and confident, then he expounded the teaching unique to the Buddhas—suffering, its origin, its cessation, and the path. |
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; |
Just as a clean cloth, rid of all stains, would perfectly absorb dye; |
evameva kūṭadantassa brāhmaṇassa tasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: |
so too, right on that very seat, Kūṭadanta the brahman's vision of the Dhamma, stainless and free from defilement, arose: |
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. |
Whatever is subject to arising is subject to cessation. |
Atha kho kūṭadanto brāhmaṇo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca: |
Then the brahman Kūṭadanta, having seen the Dhamma, attained the Dhamma, understood the Dhamma, penetrated the Dhamma, crossed over doubt, was without perplexity, attained to confidence, and became independent of others in the Teacher's Dispensation, said to the Blessed One: |
“adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. |
May Venerable Gotama assent to accept tomorrow's meal from me, together with the Saṅgha of bhikkhus. |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One assented by silence. |
Atha kho kūṭadanto brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then the brahman Kūṭadanta, knowing the Blessed One's assent, rose from his seat, bowed to the Blessed One, circumambulated him keeping his right side towards him, and departed. |
Atha kho kūṭadanto brāhmaṇo tassā rattiyā accayena sake yaññavāṭe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: |
Then, when that night had passed, the brahman Kūṭadanta had exquisite hard and soft food prepared in his sacrificial precinct and had the time announced to the Blessed One: |
“kālo, bho gotama; |
"It is time, Venerable Gotama; |
niṭṭhitaṁ bhattan”ti. |
the meal is ready." |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena kūṭadantassa brāhmaṇassa yaññavāṭo tenupasaṅkami; |
Then the Blessed One, having dressed in the forenoon, took his bowl and robe and went with the Saṅgha of bhikkhus to the sacrificial precinct of the brahman Kūṭadanta; |
upasaṅkamitvā paññatte āsane nisīdi. |
having approached, he sat down on the prepared seat. |
Atha kho kūṭadanto brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then the brahman Kūṭadanta personally served and satisfied the Saṅgha of bhikkhus, with the Buddha at its head, with exquisite hard and soft food. |
Atha kho kūṭadanto brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
Then, when the Blessed One had finished eating and had withdrawn his hand from the bowl, the brahman Kūṭadanta took a low seat and sat down to one side. |
Ekamantaṁ nisinnaṁ kho kūṭadantaṁ brāhmaṇaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti. |
Sitting to one side, the brahman Kūṭadanta was instructed, exhorted, inspired, and gladdened by the Blessed One with a Dhamma talk, and then the Blessed One rose from his seat and departed. |
Kūṭadantasuttaṁ niṭṭhitaṁ pañcamaṁ. |
The Kūṭadanta Sutta, the fifth, is finished. |
dn6 |
dn6 |
Dīgha Nikāya 6 |
Dīgha Nikāya 6 |
Mahālisutta |
Mahāli Sutta |
1. Brāhmaṇadūtavatthu |
1. On the Brahman Messengers |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
Thus have I heard. On one occasion the Blessed One was dwelling in Vesālī, in the Great Wood, at the Gabled Hall. |
Tena kho pana samayena sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā vesāliyaṁ paṭivasanti kenacideva karaṇīyena. |
At that time a number of Kosalan Brahman messengers and Magadhan Brahman messengers were staying in Vesālī on some business. |
Assosuṁ kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā: |
These Kosalan Brahman messengers and Magadhan Brahman messengers heard: |
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. |
"The recluse Gotama, a Sakyan son who has gone forth from the Sakyan clan, is dwelling in Vesālī, in the Great Wood, at the Gabled Hall. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Concerning that Blessed One, such a good report has spread: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. |
'The Blessed One is indeed an Arahant, perfectly enlightened, accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.' |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
Having realized for himself with direct knowledge this world with its devas, Māras, and Brahmās, this generation with its recluses and brahmans, its devas and humans, he 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, and good in the end, with the right meaning and phrasing; he proclaims the perfectly complete and purified holy life. |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. |
It is good to see such Arahants." |
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena mahāvanaṁ kūṭāgārasālā tenupasaṅkamiṁsu. |
Then those Kosalan Brahman messengers and Magadhan Brahman messengers went to the Great Wood, to the Gabled Hall. |
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. |
At that time, Venerable Nāgita was the Blessed One's attendant. |
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yenāyasmā nāgito tenupasaṅkamiṁsu. |
Then those Kosalan Brahman messengers and Magadhan Brahman messengers approached Venerable Nāgita. Having approached, they said to Venerable Nāgita: |
upasaṅkamitvā āyasmantaṁ nāgitaṁ etadavocuṁ: |
"Where, Venerable Nāgita, is that Blessed One now dwelling? |
“kahaṁ nu kho, bho nāgita, etarahi so bhavaṁ gotamo viharati? |
We wish to see that Blessed One." |
Dassanakāmā hi mayaṁ taṁ bhavantaṁ gotaman”ti. |
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“Akālo kho, āvuso, bhagavantaṁ dassanāya, paṭisallīno bhagavā”ti. |
It is not the time, friends, to see the Blessed One; the Blessed One is in retreat. |
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā tattheva ekamantaṁ nisīdiṁsu: |
Then those Kosalan Brahman messengers and Magadhan Brahman messengers sat down right there to one side, thinking: |
“disvāva mayaṁ taṁ bhavantaṁ gotamaṁ gamissāmā”ti. |
We will go only after we have seen that Blessed One. |
2. Oṭṭhaddhalicchavīvatthu |
2. On Oṭṭhaddha the Licchavi |
Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ yena mahāvanaṁ kūṭāgārasālā yenāyasmā nāgito tenupasaṅkami; |
Oṭṭhaddha the Licchavi, together with a large assembly of Licchavis, also approached Venerable Nāgita at the Great Wood, at the Gabled Hall; |
upasaṅkamitvā āyasmantaṁ nāgitaṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
having approached, he bowed to Venerable Nāgita and stood to one side. |
Ekamantaṁ ṭhito kho oṭṭhaddhopi licchavī āyasmantaṁ nāgitaṁ etadavoca: |
Standing to one side, Oṭṭhaddha the Licchavi said to Venerable Nāgita: |
“kahaṁ nu kho, bhante nāgita, etarahi so bhagavā viharati arahaṁ sammāsambuddho, dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti. |
"Where, Venerable Nāgita, is the Blessed One, the Arahant, perfectly enlightened, now dwelling? |
| We wish to see the Blessed One, the Arahant, perfectly enlightened." | |
“Akālo kho, mahāli, bhagavantaṁ dassanāya, paṭisallīno bhagavā”ti. |
It is not the time, Mahāli, to see the Blessed One; the Blessed One is in retreat. |
Oṭṭhaddhopi licchavī tattheva ekamantaṁ nisīdi: |
Oṭṭhaddha the Licchavi also sat down right there to one side, thinking: |
“disvāva ahaṁ taṁ bhagavantaṁ gamissāmi arahantaṁ sammāsambuddhan”ti. |
I will go only after I have seen the Blessed One, the Arahant, perfectly enlightened. |
Atha kho sīho samaṇuddeso yenāyasmā nāgito tenupasaṅkami; |
Then the novice Sīha approached Venerable Nāgita; |
upasaṅkamitvā āyasmantaṁ nāgitaṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
having approached, he bowed to Venerable Nāgita and stood to one side. |
Ekamantaṁ ṭhito kho sīho samaṇuddeso āyasmantaṁ nāgitaṁ etadavoca: |
Standing to one side, the novice Sīha said to Venerable Nāgita: |
“ete, bhante kassapa, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṁ dassanāya; |
"Here, Venerable Kassapa, are a number of Kosalan Brahman messengers and Magadhan Brahman messengers who have come here to see the Blessed One; |
oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ idhūpasaṅkanto bhagavantaṁ dassanāya, sādhu, bhante kassapa, labhataṁ esā janatā bhagavantaṁ dassanāyā”ti. |
Oṭṭhaddha the Licchavi, together with a large assembly of Licchavis, has also come here to see the Blessed One. It would be good, Venerable Kassapa, if this assembly of people could see the Blessed One." |
“Tena hi, sīha, tvaññeva bhagavato ārocehī”ti. |
Then, Sīha, you yourself should inform the Blessed One. |
“Evaṁ, bhante”ti kho sīho samaṇuddeso āyasmato nāgitassa paṭissutvā yena bhagavā tenupasaṅkami; |
"Yes, Venerable Sir," replied the novice Sīha to Venerable Nāgita, and he went to the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
having approached, he bowed to the Blessed One and stood to one side. |
Ekamantaṁ ṭhito kho sīho samaṇuddeso bhagavantaṁ etadavoca: |
Standing to one side, the novice Sīha said to the Blessed One: |
“ete, bhante, sambahulā kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā idhūpasaṅkantā bhagavantaṁ dassanāya, oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ idhūpasaṅkanto bhagavantaṁ dassanāya. |
"Here, Venerable Sir, are a number of Kosalan Brahman messengers and Magadhan Brahman messengers who have come here to see the Blessed One. Oṭṭhaddha the Licchavi, together with a large assembly of Licchavis, has also come here to see the Blessed One. |
Sādhu, bhante, labhataṁ esā janatā bhagavantaṁ dassanāyā”ti. |
It would be good, Venerable Sir, if this assembly of people could see the Blessed One." |
“Tena hi, sīha, vihārapacchāyāyaṁ āsanaṁ paññapehī”ti. |
Then, Sīha, prepare a seat in the shade behind the monastery. |
“Evaṁ, bhante”ti kho sīho samaṇuddeso bhagavato paṭissutvā vihārapacchāyāyaṁ āsanaṁ paññapesi. |
"Yes, Venerable Sir," replied the novice Sīha to the Blessed One, and he prepared a seat in the shade behind the monastery. |
Atha kho bhagavā vihārā nikkhamma vihārapacchāyāyaṁ paññatte āsane nisīdi. |
Then the Blessed One came out from the monastery and sat down on the prepared seat in the shade behind the monastery. |
Atha kho te kosalakā ca brāhmaṇadūtā māgadhakā ca brāhmaṇadūtā yena bhagavā tenupasaṅkamiṁsu; |
Then those Kosalan Brahman messengers and Magadhan Brahman messengers approached the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. |
having approached, they exchanged greetings with the Blessed One. After exchanging cordial greetings, they sat down to one side. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. |
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Oṭṭhaddhopi licchavī mahatiyā licchavīparisāya saddhiṁ yena bhagavā tenupasaṅkami; |
Oṭṭhaddha the Licchavi, together with a large assembly of Licchavis, also approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he bowed to the Blessed One and sat down to one side. |
Ekamantaṁ nisinno kho oṭṭhaddho licchavī bhagavantaṁ etadavoca: |
Sitting to one side, Oṭṭhaddha the Licchavi said to the Blessed One: |
“purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; |
"Some days ago, Venerable Sir, the Licchavi Sunakkhatta came to me; |
upasaṅkamitvā maṁ etadavoca: |
having approached, he said to me: |
‘yadagge ahaṁ, mahāli, bhagavantaṁ upanissāya viharāmi, na ciraṁ tīṇi vassāni, dibbāni hi kho rūpāni passāmi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāmi piyarūpāni kāmūpasaṁhitāni rajanīyānī’ti. |
'For as long as I have been dwelling in dependence on the Blessed One, not long, three years, I have indeed seen divine forms that are lovely, desirable, and alluring, but I have not heard divine sounds that are lovely, desirable, and alluring.' |
Santāneva nu kho, bhante, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, udāhu asantānī”ti? |
Were divine sounds, Venerable Sir, actually present, but Sunakkhatta the Licchavi did not hear them, lovely, desirable, and alluring, or were they not present?" |
2.1. Ekaṁsabhāvitasamādhi |
2.1. One-sided concentration |
“Santāneva kho, mahāli, sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no asantānī”ti. |
Divine sounds, Mahāli, were actually present, but Sunakkhatta the Licchavi did not hear them, lovely, desirable, and alluring; they were not not present. |
“Ko nu kho, bhante, hetu, ko paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no asantānī”ti? |
What, Venerable Sir, is the reason, what is the cause, why divine sounds were actually present, but Sunakkhatta the Licchavi did not hear them, lovely, desirable, and alluring; they were not not present? |
“Idha, mahāli, bhikkhuno puratthimāya disāya ekaṁsabhāvito samādhi hoti dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
"Here, Mahāli, a bhikkhu develops concentration in one aspect towards the eastern direction for the seeing of divine forms that are lovely, desirable, and alluring, but not for the hearing of divine sounds that are lovely, desirable, and alluring. |
So puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
So, when his concentration is developed in one aspect towards the eastern direction for the seeing of divine forms that are lovely, desirable, and alluring, but not for the hearing of divine sounds that are lovely, desirable, and alluring, he sees divine forms that are lovely, desirable, and alluring in the eastern direction, but he does not hear divine sounds that are lovely, desirable, and alluring. |
Puratthimāya disāya dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni. |
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Taṁ kissa hetu? |
What is the reason for this? |
Evañhetaṁ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
This is how it is, Mahāli, when a bhikkhu's concentration is developed in one aspect towards the eastern direction for the seeing of divine forms that are lovely, desirable, and alluring, but not for the hearing of divine sounds that are lovely, desirable, and alluring. |
Puna caparaṁ, mahāli, bhikkhuno dakkhiṇāya disāya …pe… pacchimāya disāya … uttarāya disāya … uddhamadho tiriyaṁ ekaṁsabhāvito samādhi hoti dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
Furthermore, Mahāli, a bhikkhu develops concentration in one aspect towards the southern direction... to the western direction... to the northern direction... upwards, downwards, across for the seeing of divine forms that are lovely, desirable, and alluring, but not for the hearing of divine sounds that are lovely, desirable, and alluring. |
So uddhamadho tiriyaṁ ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
So, when his concentration is developed in one aspect upwards, downwards, across for the seeing of divine forms that are lovely, desirable, and alluring, but not for the hearing of divine sounds that are lovely, desirable, and alluring, he sees divine forms that are lovely, desirable, and alluring upwards, downwards, across, but he does not hear divine sounds that are lovely, desirable, and alluring. |
Uddhamadho tiriyaṁ dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni. |
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Taṁ kissa hetu? |
What is the reason for this? |
Evañhetaṁ, mahāli, hoti bhikkhuno uddhamadho tiriyaṁ ekaṁsabhāvite samādhimhi dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
This is how it is, Mahāli, when a bhikkhu's concentration is developed in one aspect upwards, downwards, across for the seeing of divine forms that are lovely, desirable, and alluring, but not for the hearing of divine sounds that are lovely, desirable, and alluring. |
Idha, mahāli, bhikkhuno puratthimāya disāya ekaṁsabhāvito samādhi hoti dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
Here, Mahāli, a bhikkhu develops concentration in one aspect towards the eastern direction for the hearing of divine sounds that are lovely, desirable, and alluring, but not for the seeing of divine forms that are lovely, desirable, and alluring. |
So puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
So, when his concentration is developed in one aspect towards the eastern direction for the hearing of divine sounds that are lovely, desirable, and alluring, but not for the seeing of divine forms that are lovely, desirable, and alluring, he hears divine sounds that are lovely, desirable, and alluring in the eastern direction, but he does not see divine forms that are lovely, desirable, and alluring. |
Puratthimāya disāya dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni. |
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Taṁ kissa hetu? |
What is the reason for this? |
Evañhetaṁ, mahāli, hoti bhikkhuno puratthimāya disāya ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
This is how it is, Mahāli, when a bhikkhu's concentration is developed in one aspect towards the eastern direction for the hearing of divine sounds that are lovely, desirable, and alluring, but not for the seeing of divine forms that are lovely, desirable, and alluring. |
Puna caparaṁ, mahāli, bhikkhuno dakkhiṇāya disāya …pe… pacchimāya disāya … uttarāya disāya … uddhamadho tiriyaṁ ekaṁsabhāvito samādhi hoti dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
Furthermore, Mahāli, a bhikkhu develops concentration in one aspect towards the southern direction... to the western direction... to the northern direction... upwards, downwards, across for the hearing of divine sounds that are lovely, desirable, and alluring, but not for the seeing of divine forms that are lovely, desirable, and alluring. |
So uddhamadho tiriyaṁ ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
So, when his concentration is developed in one aspect upwards, downwards, across for the hearing of divine sounds that are lovely, desirable, and alluring, but not for the seeing of divine forms that are lovely, desirable, and alluring, he hears divine sounds that are lovely, desirable, and alluring upwards, downwards, across, but he does not see divine forms that are lovely, desirable, and alluring. |
Uddhamadho tiriyaṁ dibbāni saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni, no ca kho dibbāni rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni. |
What is the reason for this? |
Taṁ kissa hetu? |
This is how it is, Mahāli, when a bhikkhu's concentration is developed in one aspect upwards, downwards, across for the hearing of divine sounds that are lovely, desirable, and alluring, but not for the seeing of divine forms that are lovely, desirable, and alluring. |
Evañhetaṁ, mahāli, hoti bhikkhuno uddhamadho tiriyaṁ ekaṁsabhāvite samādhimhi dibbānaṁ saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, no ca kho dibbānaṁ rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
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Idha, mahāli, bhikkhuno puratthimāya disāya ubhayaṁsabhāvito samādhi hoti dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
Here, Mahāli, a bhikkhu develops concentration in both aspects towards the eastern direction for the seeing of divine forms that are lovely, desirable, and alluring and for the hearing of divine sounds that are lovely, desirable, and alluring. |
So puratthimāya disāya ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
So, when his concentration is developed in both aspects towards the eastern direction for the seeing of divine forms that are lovely, desirable, and alluring and for the hearing of divine sounds that are lovely, desirable, and alluring, he sees divine forms that are lovely, desirable, and alluring in the eastern direction and hears divine sounds that are lovely, desirable, and alluring. |
Puratthimāya disāya dibbāni ca rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni. |
What is the reason for this? |
Taṁ kissa hetu? |
This is how it is, Mahāli, when a bhikkhu's concentration is developed in both aspects towards the eastern direction for the seeing of divine forms that are lovely, desirable, and alluring and for the hearing of divine sounds that are lovely, desirable, and alluring. |
Evañhetaṁ, mahāli, hoti bhikkhuno puratthimāya disāya ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
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Puna caparaṁ, mahāli, bhikkhuno dakkhiṇāya disāya …pe… pacchimāya disāya … uttarāya disāya … uddhamadho tiriyaṁ ubhayaṁsabhāvito samādhi hoti dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
Furthermore, Mahāli, a bhikkhu develops concentration in both aspects towards the southern direction... to the western direction... to the northern direction... upwards, downwards, across for the seeing of divine forms that are lovely, desirable, and alluring and for the hearing of divine sounds that are lovely, desirable, and alluring. |
So uddhamadho tiriyaṁ ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
So, when his concentration is developed in both aspects upwards, downwards, across for the seeing of divine forms that are lovely, desirable, and alluring and for the hearing of divine sounds that are lovely, desirable, and alluring, he sees divine forms that are lovely, desirable, and alluring upwards, downwards, across, and hears divine sounds that are lovely, desirable, and alluring. |
Uddhamadho tiriyaṁ dibbāni ca rūpāni passati piyarūpāni kāmūpasaṁhitāni rajanīyāni, dibbāni ca saddāni suṇāti piyarūpāni kāmūpasaṁhitāni rajanīyāni. |
What is the reason for this? |
Taṁ kissa hetu? |
This is how it is, Mahāli, when a bhikkhu's concentration is developed in both aspects upwards, downwards, across for the seeing of divine forms that are lovely, desirable, and alluring and for the hearing of divine sounds that are lovely, desirable, and alluring. |
Evañhetaṁ, mahāli, hoti bhikkhuno uddhamadho tiriyaṁ ubhayaṁsabhāvite samādhimhi dibbānañca rūpānaṁ dassanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, dibbānañca saddānaṁ savanāya piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ. |
This, Mahāli, is the reason, this is the cause, why divine sounds were actually present, but Sunakkhatta the Licchavi did not hear them, lovely, desirable, and alluring; they were not not present." |
Ayaṁ kho, mahāli, hetu ayaṁ paccayo, yena santāneva sunakkhatto licchaviputto dibbāni saddāni nāssosi piyarūpāni kāmūpasaṁhitāni rajanīyāni, no asantānī”ti. |
|
“Etāsaṁ nūna, bhante, samādhibhāvanānaṁ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti. |
Is it then, Venerable Sir, for the realization of these developments of concentration that bhikkhus lead the holy life under the Blessed One? |
“Na kho, mahāli, etāsaṁ samādhibhāvanānaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. |
"No, Mahāli, it is not for the realization of these developments of concentration that bhikkhus lead the holy life under me. |
Atthi kho, mahāli, aññeva dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti. |
There are, Mahāli, other Dhammas that are higher and more excellent, for the realization of which bhikkhus lead the holy life under me." |
2.2. Catuariyaphala |
2.2. The Four Noble Fruits |
“Katame pana te, bhante, dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū bhagavati brahmacariyaṁ carantī”ti? |
What then, Venerable Sir, are those Dhammas that are higher and more excellent, for the realization of which bhikkhus lead the holy life under the Blessed One? |
“Idha, mahāli, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. |
"Here, Mahāli, a bhikkhu, with the destruction of the three fetters, becomes a stream-enterer, no longer subject to falling into lower realms, certain of liberation, bound for enlightenment. |
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. |
This, Mahāli, is also a Dhamma that is higher and more excellent, for the realization of which bhikkhus lead the holy life under me. |
Puna caparaṁ, mahāli, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. |
Furthermore, Mahāli, a bhikkhu, with the destruction of the three fetters and the attenuation of greed, aversion, and delusion, becomes a once-returner, returning to this world just once more to make an end of suffering. |
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. |
This, Mahāli, is also a Dhamma that is higher and more excellent, for the realization of which bhikkhus lead the holy life under me. |
Puna caparaṁ, mahāli, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. |
Furthermore, Mahāli, a bhikkhu, with the destruction of the five lower fetters, becomes one spontaneously reborn, there to attain final Nibbāna, not returning from that world. |
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. |
This, Mahāli, is also a Dhamma that is higher and more excellent, for the realization of which bhikkhus lead the holy life under me. |
Puna caparaṁ, mahāli, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
Furthermore, Mahāli, a bhikkhu, with the destruction of the taints, directly realizes for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and dwells therein. |
Ayampi kho, mahāli, dhammo uttaritaro ca paṇītataro ca, yassa sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ caranti. |
This, Mahāli, is also a Dhamma that is higher and more excellent, for the realization of which bhikkhus lead the holy life under me. |
Ime kho te, mahāli, dhammā uttaritarā ca paṇītatarā ca, yesaṁ sacchikiriyāhetu bhikkhū mayi brahmacariyaṁ carantī”ti. |
These, Mahāli, are those Dhammas that are higher and more excellent, for the realization of which bhikkhus lead the holy life under me." |
2.3. Ariyaaṭṭhaṅgikamagga |
2.3. The Noble Eightfold Path |
“Atthi pana, bhante, maggo atthi paṭipadā etesaṁ dhammānaṁ sacchikiriyāyā”ti? |
Is there, Venerable Sir, a path, is there a way for the realization of these Dhammas? |
“Atthi kho, mahāli, maggo atthi paṭipadā etesaṁ dhammānaṁ sacchikiriyāyā”ti. |
There is indeed, Mahāli, a path, there is a way for the realization of these Dhammas. |
“Katamo pana, bhante, maggo katamā paṭipadā etesaṁ dhammānaṁ sacchikiriyāyā”ti? |
What then, Venerable Sir, is that path, what is that way for the realization of these Dhammas? |
“Ayameva ariyo aṭṭhaṅgiko maggo. |
"It is this Noble Eightfold Path. |
Seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. |
That is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
Ayaṁ kho, mahāli, maggo ayaṁ paṭipadā etesaṁ dhammānaṁ sacchikiriyāya. |
This, Mahāli, is the path, this is the way for the realization of these Dhammas." |
2.4. Dvepabbajitavatthu |
2.4. On Two Ascetics |
Ekamidāhaṁ, mahāli, samayaṁ kosambiyaṁ viharāmi ghositārāme. |
On one occasion, Mahāli, I was dwelling in Kosambī, in Ghositārāma. |
Atha kho dve pabbajitā—muṇḍiyo ca paribbājako jāliyo ca dārupattikantevāsī yenāhaṁ tenupasaṅkamiṁsu. |
Then two ascetics—the wanderer Muṇḍiya and Jāliya, his disciple with the wooden bowl—approached me. |
upasaṅkamitvā mayā saddhiṁ sammodiṁsu. |
Having approached, they exchanged greetings with me. After exchanging cordial greetings, they stood to one side. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu. |
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Ekamantaṁ ṭhitā kho te dve pabbajitā maṁ etadavocuṁ: |
Standing to one side, those two ascetics said to me: |
‘kiṁ nu kho, āvuso gotama, taṁ jīvaṁ taṁ sarīraṁ, udāhu aññaṁ jīvaṁ aññaṁ sarīran’ti? |
Is it, friend Gotama, the same life and the same body, or is it a different life and a different body? |
‘Tena hāvuso, suṇātha sādhukaṁ manasi karotha bhāsissāmī’ti. |
Well then, friends, listen carefully, pay close attention, I will speak. |
‘Evamāvuso’ti kho te dve pabbajitā mama paccassosuṁ. |
"Yes, friend," replied those two ascetics to me. |
Ahaṁ etadavocaṁ: |
I said: |
‘idhāvuso tathāgato loke uppajjati arahaṁ sammāsambuddho …pe… Evaṁ kho, āvuso, bhikkhu sīlasampanno hoti. |
"Here, friends, a Tathāgata arises in the world, an Arahant, perfectly enlightened... |
| Thus, friends, a bhikkhu is accomplished in virtue. | |
| ... | |
…pe… Paṭhamaṁ jhānaṁ upasampajja viharati. |
He enters and dwells in the first jhāna. |
Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: |
If, friends, a bhikkhu knows and sees in this way, is it proper for him to say: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti? |
'It is the same life and the same body,' or 'It is a different life and a different body'?" |
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ tassetaṁ vacanāya: |
If, friends, a bhikkhu knows and sees in this way, it is proper for him to say: |
‘taṁ jīvaṁ taṁ sarīran’ti vā, ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti. |
'It is the same life and the same body,' or 'It is a different life and a different body.' |
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. |
But I, friends, know and see in this way. |
Atha ca panāhaṁ na vadāmi: |
Yet I do not say: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā …pe… |
'It is the same life and the same body,' or 'It is a different life and a different body.' |
| ... | |
dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. |
He enters and dwells in the second jhāna... the third jhāna... the fourth jhāna. |
Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: |
If, friends, a bhikkhu knows and sees in this way, is it proper for him to say: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti? |
'It is the same life and the same body,' or 'It is a different life and a different body'?" |
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ tassetaṁ vacanāya: |
If, friends, a bhikkhu knows and sees in this way, it is proper for him to say: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti. |
'It is the same life and the same body,' or 'It is a different life and a different body.' |
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. |
But I, friends, know and see in this way. |
Atha ca panāhaṁ na vadāmi: |
Yet I do not say: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā …pe… |
'It is the same life and the same body,' or 'It is a different life and a different body.' |
| ... | |
ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: |
He inclines and directs his mind to knowledge and vision... If, friends, a bhikkhu knows and sees in this way, is it proper for him to say: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti? |
'It is the same life and the same body,' or 'It is a different life and a different body'?" |
…pe… |
... |
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ tassetaṁ vacanāya: |
If, friends, a bhikkhu knows and sees in this way, it is proper for him to say: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti. |
'It is the same life and the same body,' or 'It is a different life and a different body.' |
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. |
But I, friends, know and see in this way. |
Atha ca panāhaṁ na vadāmi: |
Yet I do not say: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā. |
'It is the same life and the same body,' or 'It is a different life and a different body.' |
…pe… |
... |
Nāparaṁ itthattāyāti pajānāti. |
He understands: 'There is no more for this state of being.' |
Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: |
If, friends, a bhikkhu knows and sees in this way, is it proper for him to say: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti? |
'It is the same life and the same body,' or 'It is a different life and a different body'?" |
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati na kallaṁ tassetaṁ vacanāya: |
If, friends, a bhikkhu knows and sees in this way, it is not proper for him to say: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti. |
'It is the same life and the same body,' or 'It is a different life and a different body.' |
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. |
But I, friends, know and see in this way. |
Atha ca panāhaṁ na vadāmi: |
Yet I do not say: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā”ti. |
'It is the same life and the same body,' or 'It is a different life and a different body.'" |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamano oṭṭhaddho licchavī bhagavato bhāsitaṁ abhinandīti. |
Oṭṭhaddha the Licchavi was pleased and rejoiced at the Blessed One's words. |
Mahālisuttaṁ niṭṭhitaṁ chaṭṭhaṁ. |
Mahāli Sutta, the Sixth. |
dn7 |
|
Dīgha Nikāya 7 |
Long Discourses 7 |
Jāliyasutta |
Jāliya |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Kosambī in Ghosita’s Park. |
Tena kho pana samayena dve pabbajitā—muṇḍiyo ca paribbājako jāliyo ca dārupattikantevāsī yena bhagavā tenupasaṅkamiṁsu; |
Now on that occasion two wanderers—Muṇḍiya the wanderer and Jāliya, the pupil of the wood-platter ascetic—approached the Blessed One, |
upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. |
and exchanged greetings with him. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu. |
When they had concluded their greetings and cordial talk, they stood to one side. |
Ekamantaṁ ṭhitā kho te dve pabbajitā bhagavantaṁ etadavocuṁ: |
Standing to one side, the two wanderers said to the Blessed One: |
“kiṁ nu kho, āvuso gotama, taṁ jīvaṁ taṁ sarīraṁ, udāhu aññaṁ jīvaṁ aññaṁ sarīran”ti? |
“How is it, friend Gotama, is the soul the same as the body, or is the soul one thing and the body another?” |
“Tena hāvuso, suṇātha sādhukaṁ manasi karotha, bhāsissāmī”ti. |
“In that case, friends, listen and attend closely. I will speak.” |
“Evamāvuso”ti kho te dve pabbajitā bhagavato paccassosuṁ. |
“Yes, friend,” the two wanderers replied. |
Bhagavā etadavoca: |
The Blessed One said this: |
“idhāvuso, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe… Evaṁ kho, āvuso, bhikkhu sīlasampanno hoti. |
“Here, friends, a Tathāgata appears in the world, an arahant, a perfectly enlightened one ... a teacher of gods and humans, a blessed one, a fortunate one. ... Thus, friends, is a bhikkhu accomplished in virtue. |
…pe… Paṭhamaṁ jhānaṁ upasampajja viharati. |
… he enters and dwells in the first jhāna. |
Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: |
For a bhikkhu who knows and sees thus, friends, would it be fitting to declare: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti. |
‘The soul is the same as the body,’ or ‘The soul is one thing and the body another’?” |
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ tassetaṁ vacanāya: |
“For a bhikkhu who knows and sees thus, friends, it would be fitting to declare: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti. |
‘The soul is the same as the body,’ or ‘The soul is one thing and the body another.’” |
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. |
“But I, friends, know and see thus. |
Atha ca panāhaṁ na vadāmi: |
And yet I do not say: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā …pe… |
‘The soul is the same as the body,’ or ‘The soul is one thing and the body another.’ … |
dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. |
… he enters and dwells in the second jhāna … the third jhāna … the fourth jhāna. |
Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: |
For a bhikkhu who knows and sees thus, friends, would it be fitting to declare: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti? |
‘The soul is the same as the body,’ or ‘The soul is one thing and the body another’?” |
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati kallaṁ, tassetaṁ vacanāya: |
“For a bhikkhu who knows and sees thus, friends, it would be fitting to declare: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti. |
‘The soul is the same as the body,’ or ‘The soul is one thing and the body another.’” |
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. |
“But I, friends, know and see thus. |
Atha ca panāhaṁ na vadāmi: |
And yet I do not say: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā …pe… |
‘The soul is the same as the body,’ or ‘The soul is one thing and the body another.’ … |
ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: |
He directs and inclines his mind to knowledge and vision ... For a bhikkhu who knows and sees thus, friends, would it be fitting to declare: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti. |
‘The soul is the same as the body,’ or ‘The soul is one thing and the body another’?” |
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati kallaṁ tassetaṁ vacanāya: |
“For a bhikkhu who knows and sees thus, friends, it would be fitting to declare: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti. |
‘The soul is the same as the body,’ or ‘The soul is one thing and the body another.’” |
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. |
“But I, friends, know and see thus. |
Atha ca panāhaṁ na vadāmi: |
And yet I do not say: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā …pe…. |
‘The soul is the same as the body,’ or ‘The soul is one thing and the body another.’ … |
…pe… Nāparaṁ itthattāyāti pajānāti. |
… He understands: ‘… there is no more of this state of being.’ |
Yo kho, āvuso, bhikkhu evaṁ jānāti evaṁ passati, kallaṁ nu kho tassetaṁ vacanāya: |
For a bhikkhu who knows and sees thus, friends, would it be fitting to declare: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti? |
‘The soul is the same as the body,’ or ‘The soul is one thing and the body another’?” |
Yo so, āvuso, bhikkhu evaṁ jānāti evaṁ passati, na kallaṁ tassetaṁ vacanāya: |
“For a bhikkhu who knows and sees thus, it would not be fitting to declare: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vāti. |
‘The soul is the same as the body,’ or ‘The soul is one thing and the body another.’” |
Ahaṁ kho panetaṁ, āvuso, evaṁ jānāmi evaṁ passāmi. |
“But I, friends, know and see thus. |
Atha ca panāhaṁ na vadāmi: |
And yet I do not say: |
‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā”ti. |
‘The soul is the same as the body,’ or ‘The soul is one thing and the body another.’” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā te dve pabbajitā bhagavato bhāsitaṁ abhinandunti. |
Gratified, the two wanderers delighted in the Blessed One’s words. |
Jāliyasuttaṁ niṭṭhitaṁ sattamaṁ. |
The Discourse to Jāliya, the seventh. |
dn8 |
|
Dīgha Nikāya 8 |
Long Discourses 8 |
Mahāsīhanādasutta |
The Great Discourse on the Lion’s Roar |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye. |
Thus have I heard. On one occasion the Blessed One was dwelling in the country of the Uruññas, at a deer park named Kaṇṇakatthala. |
Atha kho acelo kassapo yena bhagavā tenupasaṅkami; |
Then the naked ascetic Kassapa approached the Blessed One, |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
and exchanged greetings with him. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. |
When they had concluded their greetings and cordial talk, he stood to one side. |
Ekamantaṁ ṭhito kho acelo kassapo bhagavantaṁ etadavoca: |
Standing to one side, the naked ascetic Kassapa said to the Blessed One: |
“sutaṁ metaṁ, bho gotama: |
“I have heard this, friend Gotama: |
‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī’ti. |
‘The ascetic Gotama criticizes all asceticism; he invariably censures and finds fault with every ascetic who leads a life of hardship.’ |
Ye te, bho gotama, evamāhaṁsu: |
Those, friend Gotama, who have said: |
‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī’ti, kacci te bhoto gotamassa vuttavādino, na ca bhavantaṁ gotamaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati? |
‘The ascetic Gotama criticizes all asceticism; he invariably censures and finds fault with every ascetic who leads a life of hardship’—are they quoting the Blessed One’s own words, not misrepresenting him with what is contrary to fact? Are they explaining in accordance with the Dhamma, so that no reasonable consequence of their assertion would give grounds for criticism? |
Anabbhakkhātukāmā hi mayaṁ bhavantaṁ gotaman”ti. |
For we do not want to misrepresent the Blessed Gotama.” |
“Ye te, kassapa, evamāhaṁsu: |
“Those, Kassapa, who have said: |
‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtena. |
‘The ascetic Gotama criticizes all asceticism; he invariably censures and finds fault with every ascetic who leads a life of hardship,’ are not quoting my own words, but are misrepresenting me with what is false and contrary to fact. |
Idhāhaṁ, kassapa, ekaccaṁ tapassiṁ lūkhājīviṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. |
Here, Kassapa, with the divine eye, which is purified and surpasses the human, I see a certain ascetic who leads a life of hardship being reborn, on the dissolution of the body, after death, in a state of deprivation, a bad destination, a lower realm, in hell. |
Idha panāhaṁ, kassapa, ekaccaṁ tapassiṁ lūkhājīviṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ. |
And here, Kassapa, with the divine eye, which is purified and surpasses the human, I see a certain ascetic who leads a life of hardship being reborn, on the dissolution of the body, after death, in a good destination, a heavenly world. |
Idhāhaṁ, kassapa, ekaccaṁ tapassiṁ appadukkhavihāriṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. |
Here, Kassapa, with the divine eye, which is purified and surpasses the human, I see a certain ascetic who lives with little affliction being reborn, on the dissolution of the body, after death, in a state of deprivation, a bad destination, a lower realm, in hell. |
Idha panāhaṁ, kassapa, ekaccaṁ tapassiṁ appadukkhavihāriṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ. |
And here, Kassapa, with the divine eye, which is purified and surpasses the human, I see a certain ascetic who lives with little affliction being reborn, on the dissolution of the body, after death, in a good destination, a heavenly world. |
Yohaṁ, kassapa, imesaṁ tapassīnaṁ evaṁ āgatiñca gatiñca cutiñca upapattiñca yathābhūtaṁ pajānāmi, sohaṁ kiṁ sabbaṁ tapaṁ garahissāmi, sabbaṁ vā tapassiṁ lūkhājīviṁ ekaṁsena upakkosissāmi upavadissāmi? |
Since I, Kassapa, know as it really is the coming-to-be and the passing-away, the disappearance and the reappearance of these ascetics in this way, how could I criticize all asceticism, or invariably censure and find fault with every ascetic who leads a life of hardship? |
Santi, kassapa, eke samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā. |
There are, Kassapa, some ascetics and brahmins who are wise, clever, skilled in debate, sharp as hair-splitters. |
Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. |
They go about, it seems, demolishing the views of others with their wisdom. |
Tehipi me saddhiṁ ekaccesu ṭhānesu sameti, ekaccesu ṭhānesu na sameti. |
With them I agree on some points and disagree on others. |
Yaṁ te ekaccaṁ vadanti ‘sādhū’ti, mayampi taṁ ekaccaṁ vadema ‘sādhū’ti. |
What they declare to be ‘good,’ we too on occasion declare to be ‘good.’ |
Yaṁ te ekaccaṁ vadanti ‘na sādhū’ti, mayampi taṁ ekaccaṁ vadema ‘na sādhū’ti. |
What they declare to be ‘not good,’ we too on occasion declare to be ‘not good.’ |
Yaṁ te ekaccaṁ vadanti ‘sādhū’ti, mayaṁ taṁ ekaccaṁ vadema ‘na sādhū’ti. |
What they declare to be ‘good,’ we on occasion declare to be ‘not good.’ |
Yaṁ te ekaccaṁ vadanti ‘na sādhū’ti, mayaṁ taṁ ekaccaṁ vadema ‘sādhū’ti. |
What they declare to be ‘not good,’ we on occasion declare to be ‘good.’ |
Yaṁ mayaṁ ekaccaṁ vadema ‘sādhū’ti, parepi taṁ ekaccaṁ vadanti ‘sādhū’ti. |
What we on occasion declare to be ‘good,’ others too on occasion declare to be ‘good.’ |
Yaṁ mayaṁ ekaccaṁ vadema ‘na sādhū’ti, parepi taṁ ekaccaṁ vadanti ‘na sādhū’ti. |
What we on occasion declare to be ‘not good,’ others too on occasion declare to be ‘not good.’ |
Yaṁ mayaṁ ekaccaṁ vadema ‘na sādhū’ti, pare taṁ ekaccaṁ vadanti ‘sādhū’ti. |
What we on occasion declare to be ‘not good,’ others on occasion declare to be ‘good.’ |
Yaṁ mayaṁ ekaccaṁ vadema ‘sādhū’ti, pare taṁ ekaccaṁ vadanti ‘na sādhū’ti. |
What we on occasion declare to be ‘good,’ others on occasion declare to be ‘not good.’ |
1. Samanuyuñjāpanakathā |
1. The Discussion of Interrogation |
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
I approach them and say: |
‘yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni. |
‘Friends, as to those points on which we do not agree, let us leave them aside. |
Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ: |
As to those points on which we do agree, let the wise question, investigate, and discuss them, comparing teacher with teacher, community with community: |
“ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. |
“Those things of yours which are unwholesome, considered unwholesome, blameworthy, considered blameworthy, to be avoided, considered to be avoided, not befitting a noble one, considered not befitting a noble one, dark, considered dark— |
Ko ime dhamme anavasesaṁ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā”ti? |
who is it that lives having abandoned these things completely, the ascetic Gotama, or the other venerable teachers of communities?”’ |
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: |
It is possible, Kassapa, that the wise, questioning, investigating, and discussing, would say: |
‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. |
‘Those things of yours which are unwholesome, considered unwholesome, blameworthy, considered blameworthy, to be avoided, considered to be avoided, not befitting a noble one, considered not befitting a noble one, dark, considered dark— |
Samaṇo gotamo ime dhamme anavasesaṁ pahāya vattati, yaṁ vā pana bhonto pare gaṇācariyā’ti. |
the ascetic Gotama lives having abandoned these things completely, or the other venerable teachers of communities.’ |
Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ. |
Thus, Kassapa, the wise, questioning, investigating, and discussing, would for the most part praise us in this matter. |
Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ: |
“And further, Kassapa, let the wise question, investigate, and discuss, comparing teacher with teacher, community with community: |
‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. |
‘Those things of yours which are wholesome, considered wholesome, blameless, considered blameless, to be cultivated, considered to be cultivated, befitting a noble one, considered befitting a noble one, bright, considered bright— |
Ko ime dhamme anavasesaṁ samādāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ti? |
who is it that lives having undertaken these things completely, the ascetic Gotama, or the other venerable teachers of communities?’ |
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: |
It is possible, Kassapa, that the wise, questioning, investigating, and discussing, would say: |
‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. |
‘Those things of yours which are wholesome, considered wholesome, blameless, considered blameless, to be cultivated, considered to be cultivated, befitting a noble one, considered befitting a noble one, bright, considered bright— |
Samaṇo gotamo ime dhamme anavasesaṁ samādāya vattati, yaṁ vā pana bhonto pare gaṇācariyā’ti. |
the ascetic Gotama lives having undertaken these things completely, or the other venerable teachers of communities.’ |
Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ. |
Thus, Kassapa, the wise, questioning, investigating, and discussing, would for the most part praise us in this matter. |
Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ: |
“And further, Kassapa, let the wise question, investigate, and discuss, comparing teacher with teacher, community with community: |
‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. |
‘Those things of yours which are unwholesome, considered unwholesome, blameworthy, considered blameworthy, to be avoided, considered to be avoided, not befitting a noble one, considered not befitting a noble one, dark, considered dark— |
Ko ime dhamme anavasesaṁ pahāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti? |
who lives having abandoned these things completely, the community of the disciples of Gotama, or the communities of the disciples of the other venerable teachers of communities?’ |
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: |
It is possible, Kassapa, that the wise, questioning, investigating, and discussing, would say: |
‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. |
‘Those things of yours which are unwholesome, considered unwholesome, blameworthy, considered blameworthy, to be avoided, considered to be avoided, not befitting a noble one, considered not befitting a noble one, dark, considered dark— |
Gotamasāvakasaṅgho ime dhamme anavasesaṁ pahāya vattati, yaṁ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. |
the community of the disciples of Gotama lives having abandoned these things completely, or the communities of the disciples of the other venerable teachers of communities.’ |
Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ. |
Thus, Kassapa, the wise, questioning, investigating, and discussing, would for the most part praise us in this matter. |
Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ. |
“And further, Kassapa, let the wise question, investigate, and discuss, comparing teacher with teacher, community with community. |
‘Ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. |
‘Those things of yours which are wholesome, considered wholesome, blameless, considered blameless, to be cultivated, considered to be cultivated, befitting a noble one, considered befitting a noble one, bright, considered bright— |
Ko ime dhamme anavasesaṁ samādāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti? |
who lives having undertaken these things completely, the community of the disciples of Gotama, or the communities of the disciples of the other venerable teachers of communities?’ |
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: |
It is possible, Kassapa, that the wise, questioning, investigating, and discussing, would say: |
‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. |
‘Those things of yours which are wholesome, considered wholesome, blameless, considered blameless, to be cultivated, considered to be cultivated, befitting a noble one, considered befitting a noble one, bright, considered bright— |
Gotamasāvakasaṅgho ime dhamme anavasesaṁ samādāya vattati, yaṁ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. |
the community of the disciples of Gotama lives having undertaken these things completely, or the communities of the disciples of the other venerable teachers of communities.’ |
Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ. |
Thus, Kassapa, the wise, questioning, investigating, and discussing, would for the most part praise us in this matter. |
2. Ariyaaṭṭhaṅgikamagga |
2. The Noble Eightfold Path |
Atthi, kassapa, maggo atthi paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati: |
There is, Kassapa, a path, a way, by following which one will know for oneself and see for oneself: |
‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti. |
‘The ascetic Gotama speaks at the right time, speaks what is true, speaks what is beneficial, speaks the Dhamma, speaks the Vinaya.’ |
Katamo ca, kassapa, maggo, katamā ca paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati: |
And what, Kassapa, is that path, what is that way, by following which one will know for oneself and see for oneself: |
‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti? |
‘The ascetic Gotama speaks at the right time, speaks what is true, speaks what is beneficial, speaks the Dhamma, speaks the Vinaya’? |
Ayameva ariyo aṭṭhaṅgiko maggo. |
It is this Noble Eightfold Path. |
Seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. |
That is—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
Ayaṁ kho, kassapa, maggo, ayaṁ paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’”ti. |
This, Kassapa, is the path, this is the way, by following which one will know for oneself and see for oneself: ‘The ascetic Gotama speaks at the right time, speaks what is true, speaks what is beneficial, speaks the Dhamma, speaks the Vinaya.’” |
3. Tapopakkamakathā |
3. The Talk on Ascetic Practices |
Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: |
When this was said, the naked ascetic Kassapa said to the Blessed One: |
“imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. |
“These, friend Gotama, are the ascetic practices that are considered by these ascetics and brahmins to be samaṇaship and brahminhood. |
Acelako hoti, muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati. |
He is naked, of loose habits, licks his hands clean; he is not one to be told ‘Come, venerable sir,’ nor ‘Stay, venerable sir’; he does not accept food brought or food specially prepared, nor does he accept 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. |
He does not accept from the mouth of a pot, nor from the mouth of a pan, nor across a threshold, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from one giving suck, nor from one in the midst of men, nor where it is stipulated, nor where a dog is waiting, nor where flies are swarming; he accepts no fish, no meat, no liquor, no wine, and drinks no fermented brew. |
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … sattāgāriko vā hoti sattālopiko; |
He is a one-house man, a one-morsel man; a two-house man, a two-morsel man … a seven-house man, a seven-morsel man; |
ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti; |
he maintains himself on one saucer-full a day, on two saucers-full a day … on seven saucers-full a day; |
ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti. |
he takes food once a day, once every two days … once every seven days. |
Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. |
Thus he dwells committed to the practice of eating food at intervals up to half a month. |
Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. |
These too, friend Gotama, are the ascetic practices that are considered by these ascetics and brahmins to be samaṇaship and brahminhood. |
Sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. |
He is a leaf-eater, a millet-eater, a rice-bran-eater, a wild-rice-eater, a moss-eater, a husk-eater, a rice-scum-eater, an oil-cake-eater, a grass-eater, a cow-dung-eater; he maintains himself on forest roots and fruits, he eats fallen fruit. |
Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. |
These too, friend Gotama, are the ascetic practices that are considered by these ascetics and brahmins to be samaṇaship and brahminhood. |
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, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti, phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, ekapassayikopi hoti rajojalladharo, abbhokāsikopi hoti yathāsanthatiko, vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, apānakopi hoti apānakattamanuyutto, sāyatatiyakampi udakorohanānuyogamanuyutto viharatī”ti. |
He wears hemp, he wears coarse cloth, he wears shrouds, he wears rags from a rubbish heap, he wears tree bark, he wears antelope hide, he wears strips of antelope hide, he wears kusa-grass cloth, he wears bark-cloth, he wears wood-shavings cloth, he wears a blanket of human hair, he wears a blanket of horse-hair, he wears a garment of owls’ wings; he is a hair-and-beard puller, committed to the practice of pulling out hair and beard; he is a stander, rejecting a seat; he is a squatter, committed to the practice of squatting; he is a thorn-bed man, he makes his bed on a bed of thorns; he makes his bed on a plank; he makes his bed on the bare ground; he is a one-sider, a dust-and-dirt wearer; he is an open-air man, a whatever-seat-is-offered man; he is a filth-eater, committed to the practice of eating filth; he is a non-drinker, committed to the practice of not drinking; he dwells committed to the practice of bathing three times a day, including the evening.” |
4. Tapopakkamaniratthakathā |
4. The Worthlessness of Ascetic Practices |
“Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. |
“Even if, Kassapa, one is naked, of loose habits, licks his hands clean … and dwells committed to the practice of eating food at intervals up to half a month— |
Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. |
if his accomplishment in virtue, his accomplishment in mind, his accomplishment in wisdom are undeveloped and not realized, |
Atha kho so ārakāva sāmaññā ārakāva brahmaññā. |
then he is far from samaṇaship, far from brahminhood. |
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
But when, Kassapa, a bhikkhu develops a mind of loving-kindness, free from enmity and ill will, and by 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, abides in it— |
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. |
this one, Kassapa, is called a bhikkhu, a samaṇa, and a brahmin. |
Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. |
And even if, Kassapa, one is a leaf-eater, a millet-eater … and maintains himself on forest roots and fruits, eating fallen fruit— |
Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. |
if his accomplishment in virtue, his accomplishment in mind, his accomplishment in wisdom are undeveloped and not realized, |
Atha kho so ārakāva sāmaññā ārakāva brahmaññā. |
then he is far from samaṇaship, far from brahminhood. |
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
But when, Kassapa, a bhikkhu develops a mind of loving-kindness, free from enmity and ill will, and by 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, abides in it— |
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. |
this one, Kassapa, is called a bhikkhu, a samaṇa, and a brahmin. |
Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. |
And even if, Kassapa, one wears hemp, wears coarse cloth … and dwells committed to the practice of bathing three times a day, including the evening— |
Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. |
if his accomplishment in virtue, his accomplishment in mind, his accomplishment in wisdom are undeveloped and not realized, |
Atha kho so ārakāva sāmaññā ārakāva brahmaññā. |
then he is far from samaṇaship, far from brahminhood. |
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
But when, Kassapa, a bhikkhu develops a mind of loving-kindness, free from enmity and ill will, and by 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, abides in it— |
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti. |
this one, Kassapa, is called a bhikkhu, a samaṇa, and a brahmin.” |
Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: |
When this was said, the naked ascetic Kassapa said to the Blessed One: |
“dukkaraṁ, bho gotama, sāmaññaṁ dukkaraṁ brahmaññan”ti. |
“It is difficult, friend Gotama, to be a samaṇa, difficult to be a brahmin.” |
“Pakati kho esā, kassapa, lokasmiṁ ‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. |
“That is a common saying in the world, Kassapa: ‘It is difficult to be a samaṇa, difficult to be a brahmin.’ |
Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. |
Even if, Kassapa, one is naked, of loose habits, licks his hands clean … and dwells committed to the practice of eating food at intervals up to half a month— |
Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya: |
if by this measure, by this ascetic practice, samaṇaship or brahminhood were difficult, extremely difficult, it would not be fitting to say: |
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. |
‘It is difficult to be a samaṇa, difficult to be a brahmin.’ |
Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: |
For it would be possible for a householder or a householder’s son, or even a water-pot slave girl, to do this: |
‘handāhaṁ acelako homi, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmī’ti. |
‘Well now, I will be naked, of loose habits, licking my hands clean … and I will dwell committed to the practice of eating food at intervals up to half a month.’ |
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya: |
But because, Kassapa, it is apart from this measure, apart from this ascetic practice, that samaṇaship and brahminhood are difficult, extremely difficult, therefore it is fitting to say: |
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. |
‘It is difficult to be a samaṇa, difficult to be a brahmin.’ |
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
When, Kassapa, a bhikkhu develops a mind of loving-kindness, free from enmity and ill will, and by 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, abides in it— |
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. |
this one, Kassapa, is called a bhikkhu, a samaṇa, and a brahmin. |
Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. |
And even if, Kassapa, one is a leaf-eater, a millet-eater … and maintains himself on forest roots and fruits, eating fallen fruit— |
Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya: |
if by this measure, by this ascetic practice, samaṇaship or brahminhood were difficult, extremely difficult, it would not be fitting to say: |
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. |
‘It is difficult to be a samaṇa, difficult to be a brahmin.’ |
Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: |
For it would be possible for a householder or a householder’s son, or even a water-pot slave girl, to do this: |
‘handāhaṁ sākabhakkho vā homi, sāmākabhakkho vā …pe… vanamūlaphalāhāro yāpemi pavattaphalabhojī’ti. |
‘Well now, I will be a leaf-eater, or a millet-eater … and I will maintain myself on forest roots and fruits, eating fallen fruit.’ |
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya: |
But because, Kassapa, it is apart from this measure, apart from this ascetic practice, that samaṇaship and brahminhood are difficult, extremely difficult, therefore it is fitting to say: |
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. |
‘It is difficult to be a samaṇa, difficult to be a brahmin.’ |
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
When, Kassapa, a bhikkhu develops a mind of loving-kindness, free from enmity and ill will, and by 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, abides in it— |
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. |
this one, Kassapa, is called a bhikkhu, a samaṇa, and a brahmin. |
Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. |
And even if, Kassapa, one wears hemp, wears coarse cloth … and dwells committed to the practice of bathing three times a day, including the evening— |
Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya: |
if by this measure, by this ascetic practice, samaṇaship or brahminhood were difficult, extremely difficult, it would not be fitting to say: |
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. |
‘It is difficult to be a samaṇa, difficult to be a brahmin.’ |
Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: |
For it would be possible for a householder or a householder’s son, or even a water-pot slave girl, to do this: |
‘handāhaṁ sāṇānipi dhāremi, masāṇānipi dhāremi …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharāmī’ti. |
‘Well now, I will wear hemp, and I will wear coarse cloth … and I will dwell committed to the practice of bathing three times a day, including the evening.’ |
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya: |
But because, Kassapa, it is apart from this measure, apart from this ascetic practice, that samaṇaship and brahminhood are difficult, extremely difficult, therefore it is fitting to say: |
‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. |
‘It is difficult to be a samaṇa, difficult to be a brahmin.’ |
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
When, Kassapa, a bhikkhu develops a mind of loving-kindness, free from enmity and ill will, and by 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, abides in it— |
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti. |
this one, Kassapa, is called a bhikkhu, a samaṇa, and a brahmin.” |
Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: |
When this was said, the naked ascetic Kassapa said to the Blessed One: |
“dujjāno, bho gotama, samaṇo, dujjāno brāhmaṇo”ti. |
“It is difficult, friend Gotama, to know a samaṇa, difficult to know a brahmin.” |
“Pakati kho esā, kassapa, lokasmiṁ ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. |
“That is a common saying in the world, Kassapa: ‘It is difficult to know a samaṇa, difficult to know a brahmin.’ |
Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. |
Even if, Kassapa, one is naked, of loose habits, licks his hands clean … and dwells committed to the practice of eating food at intervals up to half a month— |
Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya: |
if by this measure, by this ascetic practice, a samaṇa or a brahmin were difficult to know, extremely difficult to know, it would not be fitting to say: |
‘dujjāno samaṇo dujjāno brāhmaṇo’ti. |
‘It is difficult to know a samaṇa, difficult to know a brahmin.’ |
Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: |
For it would be possible for a householder or a householder’s son, or even a water-pot slave girl, to know this: |
‘ayaṁ acelako hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharatī’ti. |
‘This one is naked, of loose habits, licks his hands clean … and dwells committed to the practice of eating food at intervals up to half a month.’ |
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya: |
But because, Kassapa, it is apart from this measure, apart from this ascetic practice, that a samaṇa or a brahmin is difficult to know, extremely difficult to know, therefore it is fitting to say: |
‘dujjāno samaṇo dujjāno brāhmaṇo’ti. |
‘It is difficult to know a samaṇa, difficult to know a brahmin.’ |
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
When, Kassapa, a bhikkhu develops a mind of loving-kindness, free from enmity and ill will, and by 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, abides in it— |
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. |
this one, Kassapa, is called a bhikkhu, a samaṇa, and a brahmin. |
Sākabhakkho cepi, kassapa, hoti sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. |
And even if, Kassapa, one is a leaf-eater, a millet-eater … and maintains himself on forest roots and fruits, eating fallen fruit— |
Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya: |
if by this measure, by this ascetic practice, a samaṇa or a brahmin were difficult to know, extremely difficult to know, it would not be fitting to say: |
‘dujjāno samaṇo dujjāno brāhmaṇo’ti. |
‘It is difficult to know a samaṇa, difficult to know a brahmin.’ |
Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: |
For it would be possible for a householder or a householder’s son, or even a water-pot slave girl, to know this: |
‘ayaṁ sākabhakkho vā hoti sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī’ti. |
‘This one is a leaf-eater or a millet-eater … and maintains himself on forest roots and fruits, eating fallen fruit.’ |
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya: |
But because, Kassapa, it is apart from this measure, apart from this ascetic practice, that a samaṇa or a brahmin is difficult to know, extremely difficult to know, therefore it is fitting to say: |
‘dujjāno samaṇo dujjāno brāhmaṇo’ti. |
‘It is difficult to know a samaṇa, difficult to know a brahmin.’ |
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
When, Kassapa, a bhikkhu develops a mind of loving-kindness, free from enmity and ill will, and by 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, abides in it— |
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi. |
this one, Kassapa, is called a bhikkhu, a samaṇa, and a brahmin. |
Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. |
And even if, Kassapa, one wears hemp, wears coarse cloth … and dwells committed to the practice of bathing three times a day, including the evening— |
Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya: |
if by this measure, by this ascetic practice, a samaṇa or a brahmin were difficult to know, extremely difficult to know, it would not be fitting to say: |
‘dujjāno samaṇo dujjāno brāhmaṇo’ti. |
‘It is difficult to know a samaṇa, difficult to know a brahmin.’ |
Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: |
For it would be possible for a householder or a householder’s son, or even a water-pot slave girl, to know this: |
‘ayaṁ sāṇānipi dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharatī’ti. |
‘This one wears hemp, and wears coarse cloth … and dwells committed to the practice of bathing three times a day, including the evening.’ |
Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya: |
But because, Kassapa, it is apart from this measure, apart from this ascetic practice, that a samaṇa or a brahmin is difficult to know, extremely difficult to know, therefore it is fitting to say: |
‘dujjāno samaṇo dujjāno brāhmaṇo’ti. |
‘It is difficult to know a samaṇa, difficult to know a brahmin.’ |
Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
When, Kassapa, a bhikkhu develops a mind of loving-kindness, free from enmity and ill will, and by 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, abides in it— |
Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti. |
this one, Kassapa, is called a bhikkhu, a samaṇa, and a brahmin.” |
5. Sīlasamādhipaññāsampadā |
5. Accomplishment in Virtue, Concentration, and Wisdom |
Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: |
When this was said, the naked ascetic Kassapa said to the Blessed One: |
“katamā pana sā, bho gotama, sīlasampadā, katamā cittasampadā, katamā paññāsampadā”ti? |
“What, friend Gotama, is accomplishment in virtue, what is accomplishment in mind, what is accomplishment in wisdom?” |
“Idha, kassapa, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe… bhayadassāvī samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena parisuddhājīvo sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho. |
“Here, Kassapa, a Tathāgata appears in the world, an arahant, a perfectly enlightened one … seeing danger in the slightest faults, he undertakes and trains himself in the training rules; he is endowed with wholesome bodily and verbal action, his livelihood is pure, he is accomplished in virtue, he guards the doors of his sense faculties, he is endowed with mindfulness and clear comprehension, and he is content. |
Kathañca, kassapa, bhikkhu sīlasampanno hoti? |
And how, Kassapa, is a bhikkhu accomplished in virtue? |
Idha, kassapa, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. |
Here, Kassapa, having abandoned the destruction of life, a bhikkhu abstains from the destruction of life; with rod and weapon laid aside, conscientious, merciful, he dwells compassionate for the welfare of all living beings. |
Idampissa hoti sīlasampadāya …pe… |
This is a part of his accomplishment in virtue … |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. |
Or just as some ascetics and brahmins, while living on food given in faith, engage in such a wrong means of livelihood, such an animal art. |
Seyyathidaṁ—santikammaṁ paṇidhikammaṁ …pe… osadhīnaṁ patimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. |
That is to say—pacifying rites, rites for prosperity … the administering of emetics and purgatives. He refrains from such wrong means of livelihood, such an animal art. |
Idampissa hoti sīlasampadāya. |
This is a part of his accomplishment in virtue. |
Sa kho so, kassapa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. |
That bhikkhu, Kassapa, thus accomplished in virtue, sees no danger from any side, that is, from restraint in virtue. |
Seyyathāpi, kassapa, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; |
Just as, Kassapa, a king, an anointed khattiya, who has crushed his enemies, sees no danger from any side, that is, from his enemies; |
evameva kho, kassapa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. |
so too, Kassapa, that bhikkhu thus accomplished in virtue sees no danger from any side, that is, from restraint in virtue. |
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. |
Endowed with this noble aggregate of virtue, he experiences within himself a blameless happiness. |
Evaṁ kho, kassapa, bhikkhu sīlasampanno hoti. |
Thus, Kassapa, is a bhikkhu accomplished in virtue. |
Ayaṁ kho, kassapa, sīlasampadā …pe… paṭhamaṁ jhānaṁ upasampajja viharati. |
This, Kassapa, is accomplishment in virtue … he enters and dwells in the first jhāna. |
Idampissa hoti cittasampadāya …pe… dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. |
This is a part of his accomplishment in mind … he enters and dwells in the second jhāna … the third jhāna … the fourth jhāna. |
Idampissa hoti cittasampadāya. |
This is a part of his accomplishment in mind. |
Ayaṁ kho, kassapa, cittasampadā. |
This, Kassapa, is accomplishment in mind. |
So evaṁ samāhite citte …pe… ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … idampissa hoti paññāsampadāya …pe… nāparaṁ itthattāyāti pajānāti. |
With his mind thus concentrated … he directs and inclines his mind to knowledge and vision … this is a part of his accomplishment in wisdom … he understands: ‘… there is no more of this state of being.’ |
Idampissa hoti paññāsampadāya. |
This is a part of his accomplishment in wisdom. |
Ayaṁ kho, kassapa, paññāsampadā. |
This, Kassapa, is accomplishment in wisdom. |
Imāya ca, kassapa, sīlasampadāya cittasampadāya paññāsampadāya aññā sīlasampadā cittasampadā paññāsampadā uttaritarā vā paṇītatarā vā natthi. |
And beyond this accomplishment in virtue, this accomplishment in mind, and this accomplishment in wisdom, Kassapa, there is no other accomplishment in virtue, accomplishment in mind, or accomplishment in wisdom that is higher or more excellent. |
6. Sīhanādakathā |
6. The Lion’s Roar |
Santi, kassapa, eke samaṇabrāhmaṇā sīlavādā. |
There are, Kassapa, some ascetics and brahmins who are exponents of virtue. |
Te anekapariyāyena sīlassa vaṇṇaṁ bhāsanti. |
They praise virtue in many ways. |
Yāvatā, kassapa, ariyaṁ paramaṁ sīlaṁ, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. |
As far, Kassapa, as the noble, supreme virtue extends, I do not see my equal, let alone my superior. |
Atha kho ahameva tattha bhiyyo, yadidaṁ adhisīlaṁ. |
Rather, I am the one who is superior, that is, in regard to higher virtue. |
Santi, kassapa, eke samaṇabrāhmaṇā tapojigucchāvādā. |
There are, Kassapa, some ascetics and brahmins who are exponents of asceticism and scrupulousness. |
Te anekapariyāyena tapojigucchāya vaṇṇaṁ bhāsanti. |
They praise asceticism and scrupulousness in many ways. |
Yāvatā, kassapa, ariyā paramā tapojigucchā, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. |
As far, Kassapa, as the noble, supreme asceticism and scrupulousness extend, I do not see my equal, let alone my superior. |
Atha kho ahameva tattha bhiyyo, yadidaṁ adhijegucchaṁ. |
Rather, I am the one who is superior, that is, in regard to higher scrupulousness. |
Santi, kassapa, eke samaṇabrāhmaṇā paññāvādā. |
There are, Kassapa, some ascetics and brahmins who are exponents of wisdom. |
Te anekapariyāyena paññāya vaṇṇaṁ bhāsanti. |
They praise wisdom in many ways. |
Yāvatā, kassapa, ariyā paramā paññā, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. |
As far, Kassapa, as the noble, supreme wisdom extends, I do not see my equal, let alone my superior. |
Atha kho ahameva tattha bhiyyo, yadidaṁ adhipaññaṁ. |
Rather, I am the one who is superior, that is, in regard to higher wisdom. |
Santi, kassapa, eke samaṇabrāhmaṇā vimuttivādā. |
There are, Kassapa, some ascetics and brahmins who are exponents of liberation. |
Te anekapariyāyena vimuttiyā vaṇṇaṁ bhāsanti. |
They praise liberation in many ways. |
Yāvatā, kassapa, ariyā paramā vimutti, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. |
As far, Kassapa, as the noble, supreme liberation extends, I do not see my equal, let alone my superior. |
Atha kho ahameva tattha bhiyyo, yadidaṁ adhivimutti. |
Rather, I am the one who is superior, that is, in regard to higher liberation. |
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
It is possible, Kassapa, that wanderers of other sects might say: |
‘sīhanādaṁ kho samaṇo gotamo nadati, tañca kho suññāgāre nadati, no parisāsū’ti. |
‘The ascetic Gotama roars a lion’s roar, but he roars it in empty places, not in assemblies.’ |
Te: |
They should be told: |
‘mā hevan’tissu vacanīyā. |
‘Do not say so.’ |
‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadatī’ti evamassu, kassapa, vacanīyā. |
‘The ascetic Gotama roars a lion’s roar, and he roars it in assemblies.’ Thus, Kassapa, they should be told. |
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
It is possible, Kassapa, that wanderers of other sects might say: |
‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, no ca kho visārado nadatī’ti. |
‘The ascetic Gotama roars a lion’s roar, and he roars it in assemblies, but he does not roar it with confidence.’ |
Te: |
They should be told: |
‘mā hevan’tissu vacanīyā. |
‘Do not say so.’ |
‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadatī’ti evamassu, kassapa, vacanīyā. |
‘The ascetic Gotama roars a lion’s roar, and he roars it in assemblies, and he roars it with confidence.’ Thus, Kassapa, they should be told. |
Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
It is possible, Kassapa, that wanderers of other sects might say: |
‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, no ca kho naṁ pañhaṁ pucchanti …pe… pañhañca naṁ pucchanti; |
‘The ascetic Gotama roars a lion’s roar, and he roars it in assemblies, and he roars it with confidence, but they do not ask him questions … they do ask him questions; |
no ca kho nesaṁ pañhaṁ puṭṭho byākaroti …pe… pañhañca nesaṁ puṭṭho byākaroti; |
but when asked a question, he does not answer it … when asked a question, he does answer it; |
no ca kho pañhassa veyyākaraṇena cittaṁ ārādheti …pe… pañhassa ca veyyākaraṇena cittaṁ ārādheti; |
but he does not win the minds of others with his explanation of the question … he does win the minds of others with his explanation of the question; |
no ca kho sotabbaṁ maññanti …pe… sotabbañcassa maññanti; |
but they do not think him worth listening to … they do think him worth listening to; |
no ca kho sutvā pasīdanti …pe… sutvā cassa pasīdanti; |
but having heard him, they do not become confident … having heard him, they do become confident; |
no ca kho pasannākāraṁ karonti …pe… pasannākārañca karonti; |
but they do not show signs of confidence … they do show signs of confidence; |
no ca kho tathattāya paṭipajjanti …pe… tathattāya ca paṭipajjanti; |
but they do not practice for the attainment of the goal … they do practice for the attainment of the goal; |
no ca kho paṭipannā ārādhentī’ti. |
but having practiced, they do not succeed.’ |
Te: |
They should be told: |
‘mā hevan’tissu vacanīyā. |
‘Do not say so.’ |
‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, pañhañca naṁ pucchanti, pañhañca nesaṁ puṭṭho byākaroti, pañhassa ca veyyākaraṇena cittaṁ ārādheti, sotabbañcassa maññanti, sutvā cassa pasīdanti, pasannākārañca karonti, tathattāya ca paṭipajjanti, paṭipannā ca ārādhentī’ti evamassu, kassapa, vacanīyā. |
‘The ascetic Gotama roars a lion’s roar, and he roars it in assemblies, and he roars it with confidence, and they do ask him questions, and when asked a question, he does answer it, and he does win the minds of others with his explanation of the question, and they do think him worth listening to, and having heard him, they do become confident, and they do show signs of confidence, and they do practice for the attainment of the goal, and having practiced, they do succeed.’ Thus, Kassapa, they should be told. |
7. Titthiyaparivāsakathā |
7. The Probationary Period for Those of Other Sects |
Ekamidāhaṁ, kassapa, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate. |
On one occasion, Kassapa, I was dwelling at Rājagaha, on the mountain Vulture’s Peak. |
Tatra maṁ aññataro tapabrahmacārī nigrodho nāma adhijegucche pañhaṁ apucchi. |
There a certain ascetic who had been a brahmin, named Nigrodha, asked me a question about higher scrupulousness. |
Tassāhaṁ adhijegucche pañhaṁ puṭṭho byākāsiṁ. |
Being asked a question about higher scrupulousness by him, I explained it. |
Byākate ca pana me attamano ahosi paraṁ viya mattāyā”ti. |
And when I explained it, he was pleased beyond measure, as it were.” |
“Ko hi, bhante, bhagavato dhammaṁ sutvā na attamano assa paraṁ viya mattāya? |
“Who, venerable sir, having heard the Blessed One’s Dhamma, would not be pleased beyond measure? |
Ahampi hi, bhante, bhagavato dhammaṁ sutvā attamano paraṁ viya mattāya. |
I too, venerable sir, having heard the Blessed One’s Dhamma, am pleased beyond measure. |
Abhikkantaṁ, bhante, abhikkantaṁ, bhante. |
Excellent, venerable sir, excellent, venerable sir! |
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
It is as if, venerable sir, one were to set upright what was overturned, or to reveal what was hidden, or to show the way to one who was lost, or to hold up a lamp in the darkness, so that |
‘cakkhumanto rūpāni dakkhantī’ti; |
‘those with eyes might see forms’; |
evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. |
even so, the Dhamma has been made clear in many ways by the Blessed One. |
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca bhikkhusaṅghañca. |
I go, venerable sir, to the Blessed One for refuge, and to the Dhamma and to the Sangha of bhikkhus. |
Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. |
May I, venerable sir, receive the going forth in the Blessed One’s presence, may I receive the full admission.” |
“Yo kho, kassapa, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. |
“Whoever, Kassapa, having formerly belonged to another sect, desires the going forth, desires the full admission in this Dhamma and Vinaya, he has to live on probation for four months; at the end of four months, the bhikkhus, being satisfied, give him the going forth, they give him the full admission to the state of a bhikkhu. |
Api ca mettha puggalavemattatā viditā”ti. |
But I recognize the difference in persons.” |
“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhanti pabbajjaṁ, ākaṅkhanti upasampadaṁ, cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. |
“If, venerable sir, those who have formerly belonged to another sect, desiring the going forth, desiring the full admission in this Dhamma and Vinaya, have to live on probation for four months, and at the end of four months the bhikkhus, being satisfied, give them the going forth, give them the full admission to the state of a bhikkhu— |
Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu, upasampādentu bhikkhubhāvāyā”ti. |
I will live on probation for four years, and at the end of four years let the bhikkhus, being satisfied, give me the going forth, give me the full admission to the state of a bhikkhu.” |
Alattha kho acelo kassapo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. |
The naked ascetic Kassapa received the going forth in the Blessed One’s presence, he received the full admission. |
Acirūpasampanno kho panāyasmā kassapo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. |
And not long after his full admission, the venerable Kassapa, 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 supreme goal of the holy life—realized for himself with direct knowledge, in this very life, and having entered upon it, he abode in it. |
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. |
He knew: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.” |
Aññataro kho panāyasmā kassapo arahataṁ ahosīti. |
And the venerable Kassapa became one of the arahants. |
Mahāsīhanādasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. |
The Great Discourse on the Lion’s Roar, the eighth. |
dn9 |
|
Dīgha Nikāya 9 |
Long Discourses 9 |
Poṭṭhapādasutta |
About Poṭṭhapāda |
1. Poṭṭhapādaparibbājakavatthu |
1. The Story of the Wanderer Poṭṭhapāda |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. |
Tena kho pana samayena poṭṭhapādo paribbājako samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi. |
Now on that occasion the wanderer Poṭṭhapāda was dwelling with a large assembly of wanderers, with about three hundred wanderers, in the debating hall in the single-sal-tree park of Queen Mallikā. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. |
Then the Blessed One, having dressed in the morning, taking his bowl and robe, entered Sāvatthī for alms. |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“atippago kho tāva sāvatthiyaṁ piṇḍāya carituṁ. |
“It is still too early to walk for alms in Sāvatthī. |
Yannūnāhaṁ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo, yena poṭṭhapādo paribbājako tenupasaṅkameyyan”ti. |
Why don’t I go to the debating hall in the single-sal-tree park of Queen Mallikā, to see the wanderer Poṭṭhapāda?” |
Atha kho bhagavā yena samayappavādako tindukācīro ekasālako mallikāya ārāmo tenupasaṅkami. |
Then the Blessed One went to the debating hall in the single-sal-tree park of Queen Mallikā. |
Tena kho pana samayena poṭṭhapādo paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā. |
Now on that occasion Poṭṭhapāda the wanderer was sitting with a large assembly of wanderers, all making a great noise and racket, engaged in many kinds of pointless talk. |
Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā. |
Such as talk about kings, robbers, ministers, armies, fears, and battles; talk about food, drink, clothing, beds, garlands, and perfumes; talk about relatives, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about those departed in former times; miscellaneous talk; speculations about the world and the sea; talk about becoming and non-becoming. |
Addasā kho poṭṭhapādo paribbājako bhagavantaṁ dūratova āgacchantaṁ; |
Poṭṭhapāda the wanderer saw the Blessed One coming from a distance, |
disvāna sakaṁ parisaṁ saṇṭhapesi: |
and having seen him, he quieted his own assembly, saying: |
“appasaddā bhonto hontu, mā bhonto saddamakattha. |
“Let the venerables be quiet, let the venerables make no sound. |
Ayaṁ samaṇo gotamo āgacchati. |
The ascetic Gotama is coming. |
Appasaddakāmo kho so āyasmā appasaddassa vaṇṇavādī. |
That venerable one is fond of quiet and speaks in praise of quiet. |
Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. |
Perhaps, if he sees a quiet assembly, he will think of visiting.” |
Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ. |
When this was said, those wanderers became silent. |
Atha kho bhagavā yena poṭṭhapādo paribbājako tenupasaṅkami. |
Then the Blessed One approached the wanderer Poṭṭhapāda. |
Atha kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca: |
Then Poṭṭhapāda the wanderer said to the Blessed One: |
“etu kho, bhante, bhagavā. |
“Let the Blessed One come, venerable sir. |
Svāgataṁ, bhante, bhagavato. |
Welcome to the Blessed One, venerable sir. |
Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi, yadidaṁ idhāgamanāya. |
It has been a long time, venerable sir, since the Blessed One has made the occasion to come here. |
Nisīdatu, bhante, bhagavā, idaṁ āsanaṁ paññattan”ti. |
Let the Blessed One be seated, venerable sir, this seat is prepared.” |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the prepared seat. |
Poṭṭhapādopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
Poṭṭhapāda the wanderer also took a certain low seat and sat down to one side. |
Ekamantaṁ nisinnaṁ kho poṭṭhapādaṁ paribbājakaṁ bhagavā etadavoca: |
The Blessed One said to the wanderer Poṭṭhapāda, who was sitting to one side: |
“kāya nuttha, poṭṭhapāda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? |
“For what talk are you now gathered here, Poṭṭhapāda, and what was the topic of your conversation that was interrupted?” |
1.1. Abhisaññānirodhakathā |
1.1. The Talk on the Cessation of Perception |
Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca: |
When this was said, the wanderer Poṭṭhapāda said to the Blessed One: |
“tiṭṭhatesā, bhante, kathā, yāya mayaṁ etarahi kathāya sannisinnā. |
“Let that talk be, venerable sir, for which we are now gathered. |
Nesā, bhante, kathā bhagavato dullabhā bhavissati pacchāpi savanāya. |
It will not be difficult for the Blessed One to hear that talk later. |
Purimāni, bhante, divasāni purimatarāni, nānātitthiyānaṁ samaṇabrāhmaṇānaṁ kotūhalasālāya sannisinnānaṁ sannipatitānaṁ abhisaññānirodhe kathā udapādi: |
On previous days, venerable sir, in the past, a discussion arose among the ascetics and brahmins of various sects, who had gathered and were seated together in the debating hall: |
‘kathaṁ nu kho, bho, abhisaññānirodho hotī’ti? |
‘How, indeed, sirs, does the cessation of perception come about?’ |
Tatrekacce evamāhaṁsu: |
There, some said this: |
‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipi. |
‘Without a cause and without a condition, a person’s perceptions arise and cease. |
Yasmiṁ samaye uppajjanti, saññī tasmiṁ samaye hoti. |
At the time when they arise, he is percipient at that time. |
Yasmiṁ samaye nirujjhanti, asaññī tasmiṁ samaye hotī’ti. |
At the time when they cease, he is non-percipient at that time.’ |
Ittheke abhisaññānirodhaṁ paññapenti. |
In this way, some explain the cessation of perception. |
Tamañño evamāha: |
Another said to him: |
‘na kho pana metaṁ, bho, evaṁ bhavissati. |
‘That will not be so, sir. |
Saññā hi, bho, purisassa attā. |
Perception, sir, is a person’s self. |
Sā ca kho upetipi apetipi. |
And it comes and goes. |
Yasmiṁ samaye upeti, saññī tasmiṁ samaye hoti. |
At the time when it comes, he is percipient at that time. |
Yasmiṁ samaye apeti, asaññī tasmiṁ samaye hotī’ti. |
At the time when it goes, he is non-percipient at that time.’ |
Ittheke abhisaññānirodhaṁ paññapenti. |
In this way, some explain the cessation of perception. |
Tamañño evamāha: |
Another said to him: |
‘na kho pana metaṁ, bho, evaṁ bhavissati. |
‘That will not be so, sir. |
Santi hi, bho, samaṇabrāhmaṇā mahiddhikā mahānubhāvā. |
There are, sir, ascetics and brahmins of great power and great influence. |
Te imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi. |
They draw in and draw out this person’s perception. |
Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti. |
At the time when they draw it in, he is percipient at that time. |
Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti. |
At the time when they draw it out, he is non-percipient at that time.’ |
Ittheke abhisaññānirodhaṁ paññapenti. |
In this way, some explain the cessation of perception. |
Tamañño evamāha: |
Another said to him: |
‘na kho pana metaṁ, bho, evaṁ bhavissati. |
‘That will not be so, sir. |
Santi hi, bho, devatā mahiddhikā mahānubhāvā. |
There are, sir, deities of great power and great influence. |
Tā imassa purisassa saññaṁ upakaḍḍhantipi apakaḍḍhantipi. |
They draw in and draw out this person’s perception. |
Yasmiṁ samaye upakaḍḍhanti, saññī tasmiṁ samaye hoti. |
At the time when they draw it in, he is percipient at that time. |
Yasmiṁ samaye apakaḍḍhanti, asaññī tasmiṁ samaye hotī’ti. |
At the time when they draw it out, he is non-percipient at that time.’ |
Ittheke abhisaññānirodhaṁ paññapenti. |
In this way, some explain the cessation of perception. |
Tassa mayhaṁ, bhante, bhagavantaṁyeva ārabbha sati udapādi: |
Then, venerable sir, the thought arose in me concerning the Blessed One: |
‘aho nūna bhagavā, aho nūna sugato, yo imesaṁ dhammānaṁ sukusalo’ti. |
‘Oh, surely the Blessed One, surely the Fortunate One, is one who is skilled in these things!’ |
Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa. |
The Blessed One, venerable sir, is skilled, the Blessed One is an expert in the cessation of perception. |
Kathaṁ nu kho, bhante, abhisaññānirodho hotī”ti? |
How then, venerable sir, does the cessation of perception come about?” |
1.2. Sahetukasaññuppādanirodhakathā |
1.2. The Talk on the Arising and Ceasing of Perception with a Cause |
“Tatra, poṭṭhapāda, ye te samaṇabrāhmaṇā evamāhaṁsu: |
“In that regard, Poṭṭhapāda, those ascetics and brahmins who said: |
‘ahetū appaccayā purisassa saññā uppajjantipi nirujjhantipī’ti, āditova tesaṁ aparaddhaṁ. |
‘Without a cause and without a condition, a person’s perceptions arise and cease,’ are wrong from the very beginning. |
Taṁ kissa hetu? |
For what reason? |
Sahetū hi, poṭṭhapāda, sappaccayā purisassa saññā uppajjantipi nirujjhantipi. |
With a cause, Poṭṭhapāda, and with a condition, a person’s perceptions arise and cease. |
Sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. |
Through training, one perception arises, through training, one perception ceases. |
Kā ca sikkhā”ti? |
And what is the training?” |
Bhagavā avoca. |
the Blessed One said. |
“Idha, poṭṭhapāda, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe… Evaṁ kho, poṭṭhapāda, bhikkhu sīlasampanno hoti …pe… |
“Here, Poṭṭhapāda, a Tathāgata appears in the world, an arahant, a perfectly enlightened one … Thus, Poṭṭhapāda, a bhikkhu is accomplished in virtue … |
tassime pañcanīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. |
When he sees in himself that these five hindrances have been abandoned, gladness is born; in one who is glad, joy is born; with a joyful mind, the body becomes tranquil; one with a tranquil body feels happiness; the mind of one who is happy becomes concentrated. |
So vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
He, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by thought and examination, with joy and happiness born of seclusion. |
Tassa yā purimā kāmasaññā, sā nirujjhati. |
His former perception of sensual pleasure ceases. |
Vivekajapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, vivekajapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. |
A subtle, true perception of joy and happiness born of seclusion arises at that time, and he becomes one who has a subtle, true perception of joy and happiness born of seclusion at that time. |
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. |
Thus, through training, one perception arises, through training, one perception ceases. |
Ayaṁ sikkhā”ti bhagavā avoca. |
This is the training,” the Blessed One said. |
“Puna caparaṁ, poṭṭhapāda, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
“And further, Poṭṭhapāda, with the stilling of thought and examination, a bhikkhu enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and examination, and has joy and happiness born of concentration. |
Tassa yā purimā vivekajapītisukhasukhumasaccasaññā, sā nirujjhati. |
His former subtle, true perception of joy and happiness born of seclusion ceases. |
Samādhijapītisukhasukhumasaccasaññā tasmiṁ samaye hoti, samādhijapītisukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. |
A subtle, true perception of joy and happiness born of concentration arises at that time, and he becomes one who has a subtle, true perception of joy and happiness born of concentration at that time. |
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. |
Thus, through training, one perception arises, through training, one perception ceases. |
Ayampi sikkhā”ti bhagavā avoca. |
This too is the training,” the Blessed One said. |
“Puna caparaṁ, poṭṭhapāda, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: |
“And further, Poṭṭhapāda, with the fading away of joy, a bhikkhu dwells in equanimity, mindful and clearly comprehending, and he feels happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare: |
‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. |
‘He is equanimous, mindful, and dwells happily.’ |
Tassa yā purimā samādhijapītisukhasukhumasaccasaññā, sā nirujjhati. |
His former subtle, true perception of joy and happiness born of concentration ceases. |
Upekkhāsukhasukhumasaccasaññā tasmiṁ samaye hoti, upekkhāsukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. |
A subtle, true perception of happiness with equanimity arises at that time, and he becomes one who has a subtle, true perception of happiness with equanimity at that time. |
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. |
Thus, through training, one perception arises, through training, one perception ceases. |
Ayampi sikkhā”ti bhagavā avoca. |
This too is the training,” the Blessed One said. |
“Puna caparaṁ, poṭṭhapāda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
“And further, Poṭṭhapāda, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. |
Tassa yā purimā upekkhāsukhasukhumasaccasaññā, sā nirujjhati. |
His former subtle, true perception of happiness with equanimity ceases. |
Adukkhamasukhasukhumasaccasaññā tasmiṁ samaye hoti, adukkhamasukhasukhumasaccasaññīyeva tasmiṁ samaye hoti. |
A subtle, true perception of neither-pain-nor-pleasure arises at that time, and he becomes one who has a subtle, true perception of neither-pain-nor-pleasure at that time. |
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. |
Thus, through training, one perception arises, through training, one perception ceases. |
Ayampi sikkhā”ti bhagavā avoca. |
This too is the training,” the Blessed One said. |
“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. |
“And further, Poṭṭhapāda, 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,’ a bhikkhu enters and dwells in the sphere of infinite space. |
Tassa yā purimā rūpasaññā, sā nirujjhati. |
His former perception of form ceases. |
Ākāsānañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākāsānañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. |
A subtle, true perception of the sphere of infinite space arises at that time, and he becomes one who has a subtle, true perception of the sphere of infinite space at that time. |
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. |
Thus, through training, one perception arises, through training, one perception ceases. |
Ayampi sikkhā”ti bhagavā avoca. |
This too is the training,” the Blessed One said. |
“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. |
“And further, Poṭṭhapāda, by completely transcending the sphere of infinite space, thinking ‘consciousness is infinite,’ a bhikkhu enters and dwells in the sphere of infinite consciousness. |
Tassa yā purimā ākāsānañcāyatanasukhumasaccasaññā, sā nirujjhati. |
His former subtle, true perception of the sphere of infinite space ceases. |
Viññāṇañcāyatanasukhumasaccasaññā tasmiṁ samaye hoti, viññāṇañcāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. |
A subtle, true perception of the sphere of infinite consciousness arises at that time, and he becomes one who has a subtle, true perception of the sphere of infinite consciousness at that time. |
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. |
Thus, through training, one perception arises, through training, one perception ceases. |
Ayampi sikkhā”ti bhagavā avoca. |
This too is the training,” the Blessed One said. |
“Puna caparaṁ, poṭṭhapāda, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. |
“And further, Poṭṭhapāda, by completely transcending the sphere of infinite consciousness, thinking ‘there is nothing,’ a bhikkhu enters and dwells in the sphere of nothingness. |
Tassa yā purimā viññāṇañcāyatanasukhumasaccasaññā, sā nirujjhati. |
His former subtle, true perception of the sphere of infinite consciousness ceases. |
Ākiñcaññāyatanasukhumasaccasaññā tasmiṁ samaye hoti, ākiñcaññāyatanasukhumasaccasaññīyeva tasmiṁ samaye hoti. |
A subtle, true perception of the sphere of nothingness arises at that time, and he becomes one who has a subtle, true perception of the sphere of nothingness at that time. |
Evampi sikkhā ekā saññā uppajjati, sikkhā ekā saññā nirujjhati. |
Thus, through training, one perception arises, through training, one perception ceases. |
Ayampi sikkhā”ti bhagavā avoca. |
This too is the training,” the Blessed One said. |
“Yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati. |
“When, Poṭṭhapāda, a bhikkhu here has his own perception, he then, from there to there, from here to here, gradually attains the peak of perception. |
Tassa saññagge ṭhitassa evaṁ hoti: |
When he is standing at the peak of perception, it occurs to him: |
‘cetayamānassa me pāpiyo, acetayamānassa me seyyo. |
‘To be thinking is worse for me, not to be thinking is better for me. |
Ahañceva kho pana ceteyyaṁ, abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ; |
If I were to think and will, these perceptions of mine would cease, and other, coarser perceptions would arise. |
yannūnāhaṁ na ceva ceteyyaṁ na ca abhisaṅkhareyyan’ti. |
Why don’t I not think and not will?’ |
So na ceva ceteti, na ca abhisaṅkharoti. |
He neither thinks nor wills. |
Tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. |
For him who neither thinks nor wills, those perceptions cease, and other, coarser perceptions do not arise. |
So nirodhaṁ phusati. |
He touches cessation. |
Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hoti. |
Thus, Poṭṭhapāda, is the attainment of the cessation of perception in gradual stages with full awareness. |
Taṁ kiṁ maññasi, poṭṭhapāda, api nu te ito pubbe evarūpā anupubbābhisaññānirodhasampajānasamāpatti sutapubbā”ti? |
What do you think, Poṭṭhapāda, have you ever heard before of such an attainment of the cessation of perception in gradual stages with full awareness?” |
“No hetaṁ, bhante. |
“No, venerable sir. |
Evaṁ kho ahaṁ, bhante, bhagavato bhāsitaṁ ājānāmi: |
But I understand the Blessed One’s words thus: |
‘yato kho, poṭṭhapāda, bhikkhu idha sakasaññī hoti, so tato amutra tato amutra anupubbena saññaggaṁ phusati, tassa saññagge ṭhitassa evaṁ hoti: |
‘When, Poṭṭhapāda, a bhikkhu here has his own perception, he then, from there to there, from here to here, gradually attains the peak of perception. When he is standing at the peak of perception, it occurs to him: |
“cetayamānassa me pāpiyo, acetayamānassa me seyyo. |
“To be thinking is worse for me, not to be thinking is better for me. |
Ahañceva kho pana ceteyyaṁ abhisaṅkhareyyaṁ, imā ca me saññā nirujjheyyuṁ, aññā ca oḷārikā saññā uppajjeyyuṁ; |
If I were to think and will, these perceptions of mine would cease, and other, coarser perceptions would arise. |
yannūnāhaṁ na ceva ceteyyaṁ, na ca abhisaṅkhareyyan”ti. |
Why don’t I not think and not will?” |
So na ceva ceteti, na cābhisaṅkharoti, tassa acetayato anabhisaṅkharoto tā ceva saññā nirujjhanti, aññā ca oḷārikā saññā na uppajjanti. |
He neither thinks nor wills. For him who neither thinks nor wills, those perceptions cease, and other, coarser perceptions do not arise. |
So nirodhaṁ phusati. |
He touches cessation. |
Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hotī’”ti. |
Thus, Poṭṭhapāda, is the attainment of the cessation of perception in gradual stages with full awareness.’” |
“Evaṁ, poṭṭhapādā”ti. |
“So it is, Poṭṭhapāda.” |
“Ekaññeva nu kho, bhante, bhagavā saññaggaṁ paññapeti, udāhu puthūpi saññagge paññapetī”ti? |
“Does the Blessed One, venerable sir, teach one peak of perception, or does he teach many peaks of perception?” |
“Ekampi kho ahaṁ, poṭṭhapāda, saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti. |
“I, Poṭṭhapāda, teach one peak of perception, and I also teach many peaks of perception.” |
“Yathā kathaṁ pana, bhante, bhagavā ekampi saññaggaṁ paññapeti, puthūpi saññagge paññapetī”ti? |
“But how, venerable sir, does the Blessed One teach one peak of perception, and also many peaks of perception?” |
“Yathā yathā kho, poṭṭhapāda, nirodhaṁ phusati tathā tathāhaṁ saññaggaṁ paññapemi. |
“In whatever way, Poṭṭhapāda, one touches cessation, in that way I teach the peak of perception. |
Evaṁ kho ahaṁ, poṭṭhapāda, ekampi saññaggaṁ paññapemi, puthūpi saññagge paññapemī”ti. |
Thus, Poṭṭhapāda, I teach one peak of perception, and I also teach many peaks of perception.” |
“Saññā nu kho, bhante, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, udāhu ñāṇaṁ paṭhamaṁ uppajjati, pacchā saññā, udāhu saññā ca ñāṇañca apubbaṁ acarimaṁ uppajjantī”ti? |
“Does perception, venerable sir, arise first, and knowledge afterwards; or does knowledge arise first, and perception afterwards; or do perception and knowledge arise together, neither before nor after?” |
“Saññā kho, poṭṭhapāda, paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hoti. |
“Perception, Poṭṭhapāda, arises first, and knowledge afterwards; and from the arising of perception there is the arising of knowledge. |
So evaṁ pajānāti: |
He understands thus: |
‘idappaccayā kira me ñāṇaṁ udapādī’ti. |
‘It is because of this condition that knowledge has arisen in me.’ |
Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ—yathā saññā paṭhamaṁ uppajjati, pacchā ñāṇaṁ, saññuppādā ca pana ñāṇuppādo hotī”ti. |
By this method, Poṭṭhapāda, it can be known how perception arises first, and knowledge afterwards, and how from the arising of perception there is the arising of knowledge.” |
1.3. Saññāattakathā |
1.3. The Talk on Perception and the Self |
“Saññā nu kho, bhante, purisassa attā, udāhu aññā saññā añño attā”ti? |
“Is perception, venerable sir, a person’s self, or is perception one thing and the self another?” |
“Kaṁ pana tvaṁ, poṭṭhapāda, attānaṁ paccesī”ti? |
“What do you, Poṭṭhapāda, take the self to be?” |
“Oḷārikaṁ kho ahaṁ, bhante, attānaṁ paccemi rūpiṁ cātumahābhūtikaṁ kabaḷīkārāhārabhakkhan”ti. |
“I, venerable sir, take the self to be gross, made of the four great elements, and feeding on solid food.” |
“Oḷāriko ca hi te, poṭṭhapāda, attā abhavissa rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho. |
“If, Poṭṭhapāda, your self were gross, made of the four great elements, and feeding on solid food, |
Evaṁ santaṁ kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. |
then in that case, Poṭṭhapāda, your perception would be one thing and your self another. |
Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. |
This can be understood by this method, how perception would be one thing and the self another. |
Tiṭṭhateva sāyaṁ, poṭṭhapāda, oḷāriko attā rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. |
Let this gross self of yours, made of the four great elements and feeding on solid food, remain, Poṭṭhapāda, and still other perceptions arise for this person, and other perceptions cease. |
Iminā kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti. |
By this method, Poṭṭhapāda, it can be understood how perception would be one thing and the self another.” |
“Manomayaṁ kho ahaṁ, bhante, attānaṁ paccemi sabbaṅgapaccaṅgiṁ ahīnindriyan”ti. |
“I, venerable sir, take the self to be mind-made, with all its limbs and parts, not lacking any faculty.” |
“Manomayo ca hi te, poṭṭhapāda, attā abhavissa sabbaṅgapaccaṅgī ahīnindriyo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. |
“If, Poṭṭhapāda, your self were mind-made, with all its limbs and parts, not lacking any faculty, even in that case, Poṭṭhapāda, your perception would be one thing and your self another. |
Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. |
This can be understood by this method, how perception would be one thing and the self another. |
Tiṭṭhateva sāyaṁ, poṭṭhapāda, manomayo attā sabbaṅgapaccaṅgī ahīnindriyo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. |
Let this mind-made self of yours, with all its limbs and parts, not lacking any faculty, remain, Poṭṭhapāda, and still other perceptions arise for this person, and other perceptions cease. |
Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti. |
By this method too, Poṭṭhapāda, it can be understood how perception would be one thing and the self another.” |
“Arūpiṁ kho ahaṁ, bhante, attānaṁ paccemi saññāmayan”ti. |
“I, venerable sir, take the self to be formless, made of perception.” |
“Arūpī ca hi te, poṭṭhapāda, attā abhavissa saññāmayo, evaṁ santampi kho te, poṭṭhapāda, aññāva saññā bhavissati añño attā. |
“If, Poṭṭhapāda, your self were formless, made of perception, even in that case, Poṭṭhapāda, your perception would be one thing and your self another. |
Tadamināpetaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā. |
This can be understood by this method, how perception would be one thing and the self another. |
Tiṭṭhateva sāyaṁ, poṭṭhapāda, arūpī attā saññāmayo, atha imassa purisassa aññā ca saññā uppajjanti, aññā ca saññā nirujjhanti. |
Let this formless self of yours, made of perception, remain, Poṭṭhapāda, and still other perceptions arise for this person, and other perceptions cease. |
Imināpi kho etaṁ, poṭṭhapāda, pariyāyena veditabbaṁ yathā aññāva saññā bhavissati añño attā”ti. |
By this method too, Poṭṭhapāda, it can be understood how perception would be one thing and the self another.” |
“Sakkā panetaṁ, bhante, mayā ñātuṁ: |
“Is it possible, venerable sir, for me to know whether |
‘saññā purisassa attā’ti vā ‘aññāva saññā añño attā’ti vā”ti? |
‘perception is a person’s self’ or ‘perception is one thing and the self another’?” |
“Dujjānaṁ kho etaṁ, poṭṭhapāda, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena: |
“It is difficult, Poṭṭhapāda, for you, who have a different view, a different inclination, a different preference, a different practice, and a different teacher, to know whether |
‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attāti’ vā”ti. |
‘perception is a person’s self’ or ‘perception is one thing and the self another.’” |
“Sacetaṁ, bhante, mayā dujjānaṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena: |
“If, venerable sir, it is difficult for me, with a different view, a different inclination, a different preference, a different practice, and a different teacher, to know whether |
‘saññā purisassa attā’ti vā, ‘aññāva saññā añño attā’ti vā; |
‘perception is a person’s self’ or ‘perception is one thing and the self another’; |
kiṁ pana, bhante, ‘sassato loko, idameva saccaṁ moghamaññan’”ti? |
then, venerable sir, is it the case that ‘the world is eternal; this alone is true, anything else is foolish’?” |
“Abyākataṁ kho etaṁ, poṭṭhapāda, mayā: |
“This, Poṭṭhapāda, has not been declared by me: |
‘sassato loko, idameva saccaṁ moghamaññan’”ti. |
‘The world is eternal; this alone is true, anything else is foolish.’” |
“Kiṁ pana, bhante, ‘asassato loko, idameva saccaṁ moghamaññan’”ti? |
“Then, venerable sir, is it the case that ‘the world is not eternal; this alone is true, anything else is foolish’?” |
“Etampi kho, poṭṭhapāda, mayā abyākataṁ: |
“This too, Poṭṭhapāda, has not been declared by me: |
‘asassato loko, idameva saccaṁ moghamaññan’”ti. |
‘The world is not eternal; this alone is true, anything else is foolish.’” |
“Kiṁ pana, bhante, ‘antavā loko …pe… ‘anantavā loko … ‘taṁ jīvaṁ taṁ sarīraṁ … ‘aññaṁ jīvaṁ aññaṁ sarīraṁ … ‘hoti tathāgato paraṁ maraṇā … ‘na hoti tathāgato paraṁ maraṇā … ‘hoti ca na ca hoti tathāgato paraṁ maraṇā … ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti? |
“Then, venerable sir, is it the case that ‘the world is finite… ‘the world is infinite… ‘the soul is the same as the body… ‘the soul is one thing and the body another… ‘the Tathāgata exists after death… ‘the Tathāgata does not exist after death… ‘the Tathāgata both exists and does not exist after death… ‘the Tathāgata neither exists nor does not exist after death; this alone is true, anything else is foolish’?” |
“Etampi kho, poṭṭhapāda, mayā abyākataṁ: |
“This too, Poṭṭhapāda, 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, anything else is foolish.’” |
“Kasmā panetaṁ, bhante, bhagavatā abyākatan”ti? |
“But why has this not been declared by the Blessed One, venerable sir?” |
“Na hetaṁ, poṭṭhapāda, atthasaṁhitaṁ na dhammasaṁhitaṁ nādibrahmacariyakaṁ, na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, tasmā etaṁ mayā abyākatan”ti. |
“This, Poṭṭhapāda, is not connected with the goal, not connected with the Dhamma, not fundamental to the holy life; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore it has not been declared by me.” |
“Kiṁ pana, bhante, bhagavatā byākatan”ti? |
“Then what, venerable sir, has been declared by the Blessed One?” |
“Idaṁ dukkhanti kho, poṭṭhapāda, mayā byākataṁ. |
“‘This is suffering,’ Poṭṭhapāda, has been declared by me. |
Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā byākataṁ. |
‘This is the origin of suffering,’ Poṭṭhapāda, has been declared by me. |
Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā byākataṁ. |
‘This is the cessation of suffering,’ Poṭṭhapāda, has been declared by me. |
Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā byākatan”ti. |
‘This is the way leading to the cessation of suffering,’ Poṭṭhapāda, has been declared by me.” |
“Kasmā panetaṁ, bhante, bhagavatā byākatan”ti? |
“And why, venerable sir, has this been declared by the Blessed One?” |
“Etañhi, poṭṭhapāda, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ, etaṁ nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati; |
“Because this, Poṭṭhapāda, is connected with the goal, this is connected with the Dhamma, this is fundamental to the holy life, this leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
tasmā etaṁ mayā byākatan”ti. |
Therefore this has been declared by me.” |
“Evametaṁ, bhagavā, evametaṁ, sugata. |
“So it is, Blessed One, so it is, Fortunate One. |
Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. |
Now, venerable sir, let the Blessed One do what he thinks it is time for.” |
Atha kho bhagavā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, rising from his seat, departed. |
Atha kho te paribbājakā acirapakkantassa bhagavato poṭṭhapādaṁ paribbājakaṁ samantato vācā sannitodakena sañjhabbharimakaṁsu: |
Then, not long after the Blessed One had departed, those wanderers assailed the wanderer Poṭṭhapāda from all sides with a torrent of words: |
“evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati: |
“So this venerable Poṭṭhapāda just applauds whatever the ascetic Gotama says: |
‘evametaṁ, bhagavā, evametaṁ, sugatā’ti. |
‘So it is, Blessed One, so it is, Fortunate One.’ |
Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma: |
But we do not know any definite teaching taught by the ascetic Gotama: |
‘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”ti. |
whether ‘the world is eternal,’ or ‘the world is not eternal,’ or ‘the world is finite,’ or ‘the world is infinite,’ or ‘the soul is the same as the body,’ or ‘the soul is one thing and the body another,’ or ‘the Tathāgata exists after death,’ or ‘the Tathāgata does not exist after death,’ or ‘the Tathāgata both exists and does not exist after death,’ or ‘the Tathāgata neither exists nor does not exist after death.’” |
Evaṁ vutte, poṭṭhapādo paribbājako te paribbājake etadavoca: |
When this was said, the wanderer Poṭṭhapāda said to those wanderers: |
“ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi: |
“I too, sirs, do not know any definite teaching taught by the ascetic Gotama: |
‘sassato loko’ti vā, ‘asassato loko’ti vā …pe… ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā; |
whether ‘the world is eternal,’ or ‘the world is not eternal,’ … or ‘the Tathāgata neither exists nor does not exist after death’; |
api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ. |
but the ascetic Gotama teaches a practice that is real, true, and actual, founded on the Dhamma and regulated by the Dhamma. |
Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā”ti? |
And when he teaches a practice that is real, true, and actual, founded on the Dhamma and regulated by the Dhamma, how could a wise person like me not applaud the well-spoken words of the ascetic Gotama as well-spoken?” |
2. Cittahatthisāriputtapoṭṭhapādavatthu |
2. The Story of Citta Hatthisāriputta and Poṭṭhapāda |
Atha kho dvīhatīhassa accayena citto ca hatthisāriputto poṭṭhapādo ca paribbājako yena bhagavā tenupasaṅkamiṁsu; |
Then, after two or three days, Citta Hatthisāriputta and the wanderer Poṭṭhapāda approached the Blessed One. |
upasaṅkamitvā citto hatthisāriputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached, Citta Hatthisāriputta paid homage to the Blessed One and sat down to one side. |
Poṭṭhapādo pana paribbājako bhagavatā saddhiṁ sammodi. |
But the wanderer Poṭṭhapāda exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
When they had concluded their greetings and cordial talk, he sat down to one side. |
Ekamantaṁ nisinno kho poṭṭhapādo paribbājako bhagavantaṁ etadavoca: |
Seated to one side, the wanderer Poṭṭhapāda said to the Blessed One: |
“tadā maṁ, bhante, te paribbājakā acirapakkantassa bhagavato samantato vācāsannitodakena sañjhabbharimakaṁsu: |
“Then, venerable sir, not long after the Blessed One had departed, those wanderers assailed me from all sides with a torrent of words: |
‘evameva panāyaṁ bhavaṁ poṭṭhapādo yaññadeva samaṇo gotamo bhāsati, taṁ tadevassa abbhanumodati: |
‘So this venerable Poṭṭhapāda just applauds whatever the ascetic Gotama says: |
“evametaṁ, bhagavā, evametaṁ, sugatā”ti. |
“So it is, Blessed One, so it is, Fortunate One.” |
Na kho pana mayaṁ kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāma: |
But we do not know any definite teaching taught by the ascetic Gotama: |
“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’ti. |
whether “the world is eternal,” or “the world is not eternal,” or “the world is finite,” or “the world is infinite,” or “the soul is the same as the body,” or “the soul is one thing and the body another,” or “the Tathāgata exists after death,” or “the Tathāgata does not exist after death,” or “the Tathāgata both exists and does not exist after death,” or “the Tathāgata neither exists nor does not exist after death.”’ |
Evaṁ vuttāhaṁ, bhante, te paribbājake etadavocaṁ: |
When this was said, venerable sir, I said to those wanderers: |
‘ahampi kho, bho, na kiñci samaṇassa gotamassa ekaṁsikaṁ dhammaṁ desitaṁ ājānāmi: |
‘I too, sirs, do not know any definite teaching taught by the ascetic Gotama: |
“sassato loko”ti vā, “asassato loko”ti vā …pe… “neva hoti na na hoti tathāgato paraṁ maraṇā”ti vā; |
whether “the world is eternal,” or “the world is not eternal,” … or “the Tathāgata neither exists nor does not exist after death”; |
api ca samaṇo gotamo bhūtaṁ tacchaṁ tathaṁ paṭipadaṁ paññapeti dhammaṭṭhitataṁ dhammaniyāmataṁ. |
but the ascetic Gotama teaches a practice that is real, true, and actual, founded on the Dhamma and regulated by the Dhamma. |
Bhūtaṁ kho pana tacchaṁ tathaṁ paṭipadaṁ paññapentassa dhammaṭṭhitataṁ dhammaniyāmataṁ, kathañhi nāma mādiso viññū samaṇassa gotamassa subhāsitaṁ subhāsitato nābbhanumodeyyā’”ti? |
And when he teaches a practice that is real, true, and actual, founded on the Dhamma and regulated by the Dhamma, how could a wise person like me not applaud the well-spoken words of the ascetic Gotama as well-spoken?’” |
“Sabbeva kho ete, poṭṭhapāda, paribbājakā andhā acakkhukā; |
“All those wanderers, Poṭṭhapāda, are blind and without eyes; |
tvaṁyeva nesaṁ eko cakkhumā. |
you are the only one among them with eyes. |
Ekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā; |
For, Poṭṭhapāda, some things have been taught and laid down by me as definite, |
anekaṁsikāpi hi kho, poṭṭhapāda, mayā dhammā desitā paññattā. |
and some things have been taught and laid down by me as indefinite. |
Katame ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā? |
And what, Poṭṭhapāda, are the things taught and laid down by me as indefinite? |
‘Sassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto; |
‘The world is eternal,’ Poṭṭhapāda, has been taught and laid down by me as an indefinite matter; |
‘asassato loko’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto; |
‘the world is not eternal,’ Poṭṭhapāda, has been taught and laid down by me as an indefinite matter; |
‘antavā loko’ti kho, poṭṭhapāda …pe… ‘anantavā loko’ti kho, poṭṭhapāda … ‘taṁ jīvaṁ taṁ sarīran’ti kho, poṭṭhapāda … ‘aññaṁ jīvaṁ aññaṁ sarīran’ti kho, poṭṭhapāda … ‘hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda … ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti kho, poṭṭhapāda, mayā anekaṁsiko dhammo desito paññatto. |
‘the world is finite,’ Poṭṭhapāda … ‘the world is infinite,’ Poṭṭhapāda … ‘the soul is the same as the body,’ Poṭṭhapāda … ‘the soul is one thing and the body another,’ Poṭṭhapāda … ‘the Tathāgata exists after death,’ Poṭṭhapāda … ‘the Tathāgata does not exist after death,’ Poṭṭhapāda … ‘the Tathāgata both exists and does not exist after death,’ Poṭṭhapāda … ‘the Tathāgata neither exists nor does not exist after death,’ Poṭṭhapāda, has been taught and laid down by me as an indefinite matter. |
Kasmā ca te, poṭṭhapāda, mayā anekaṁsikā dhammā desitā paññattā? |
And why, Poṭṭhapāda, have these things been taught and laid down by me as indefinite? |
Na hete, poṭṭhapāda, atthasaṁhitā na dhammasaṁhitā na ādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti. |
Because, Poṭṭhapāda, they are not connected with the goal, not connected with the Dhamma, not fundamental to the holy life, they do not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Tasmā te mayā anekaṁsikā dhammā desitā paññattā. |
Therefore, they have been taught and laid down by me as indefinite. |
2.1. Ekaṁsikadhammā |
2.1. Definite Teachings |
Katame ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā? |
And what, Poṭṭhapāda, are the things taught and laid down by me as definite? |
Idaṁ dukkhanti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. |
‘This is suffering,’ Poṭṭhapāda, has been taught and laid down by me as a definite matter. |
Ayaṁ dukkhasamudayoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. |
‘This is the origin of suffering,’ Poṭṭhapāda, has been taught and laid down by me as a definite matter. |
Ayaṁ dukkhanirodhoti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. |
‘This is the cessation of suffering,’ Poṭṭhapāda, has been taught and laid down by me as a definite matter. |
Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. |
‘This is the way leading to the cessation of suffering,’ Poṭṭhapāda, has been taught and laid down by me as a definite matter. |
Kasmā ca te, poṭṭhapāda, mayā ekaṁsikā dhammā desitā paññattā? |
And why, Poṭṭhapāda, have these things been taught and laid down by me as definite? |
Ete hi, poṭṭhapāda, atthasaṁhitā, ete dhammasaṁhitā, ete ādibrahmacariyakā ete nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. |
Because, Poṭṭhapāda, these are connected with the goal, these are connected with the Dhamma, these are fundamental to the holy life, these lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Tasmā te mayā ekaṁsikā dhammā desitā paññattā. |
Therefore, they have been taught and laid down by me as definite. |
Santi, poṭṭhapāda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, Poṭṭhapāda, some ascetics and brahmins who hold such a doctrine and view: |
‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti. |
‘The self is completely happy and healthy after death.’ |
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
I approach them and say: |
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: |
‘Is it true that you venerables hold such a doctrine and view: |
“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti? |
“The self is completely happy and healthy after death”?’ |
Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. |
And if, when asked by me, they acknowledge it, saying ‘Yes,’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti? |
‘But do you venerables dwell knowing and seeing a world that is completely happy?’ |
Iti puṭṭhā ‘no’ti vadanti. |
When asked this, they say ‘No.’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti? |
‘But do you venerables perceive a self that is completely happy for a single night, or a single day, or half a night, or half a day?’ |
Iti puṭṭhā ‘no’ti vadanti. |
When asked this, they say ‘No.’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘api pana tumhe āyasmanto jānātha: |
‘But do you venerables know: |
“ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti? |
“This is the path, this is the practice for the realization of a completely happy world”?’ |
Iti puṭṭhā ‘no’ti vadanti. |
When asked this, they say ‘No.’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha: |
‘But do you venerables hear the sound of the devas who have been reborn in a completely happy world, speaking, saying: |
“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; |
“You have practiced well, sirs, you have practiced rightly, sirs, for the realization of a completely happy world; |
mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti? |
for we too, sirs, having practiced thus, have been reborn in a completely happy world”?’ |
Iti puṭṭhā ‘no’ti vadanti. |
When asked this, they say ‘No.’ |
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? |
What do you think, Poṭṭhapāda, this being so, does not the talk of those ascetics and brahmins turn out to be groundless?” |
“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. |
“Certainly, venerable sir, this being so, the talk of those ascetics and brahmins turns out to be groundless.” |
“Seyyathāpi, poṭṭhapāda, puriso evaṁ vadeyya: |
“It is as if, Poṭṭhapāda, a man were to say: |
‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti. |
‘I desire and I love the most beautiful woman in this country.’ |
Tamenaṁ evaṁ vadeyyuṁ: |
And they were to say to him: |
‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? |
‘My good man, this most beautiful woman in this country whom you desire and love, do you know whether this most beautiful woman is a noblewoman, a brahmin woman, a merchant’s wife, or a servant?’ |
Iti puṭṭho ‘no’ti vadeyya. |
When asked this, he would say ‘No.’ |
Tamenaṁ evaṁ vadeyyuṁ: |
And they were to say to him: |
‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā’ti? |
‘My good man, this most beautiful woman in this country whom you desire and love, do you know her name and her clan, whether she is tall, short, or of medium height, dark, brown, or golden-skinned, or in what village, town, or city she lives?’ |
Iti puṭṭho ‘no’ti vadeyya. |
When asked this, he would say ‘No.’ |
Tamenaṁ evaṁ vadeyyuṁ: |
And they were to say to him: |
‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti? |
‘My good man, you desire and love her whom you do not know and do not see?’ |
Iti puṭṭho ‘āmā’ti vadeyya. |
When asked this, he would say ‘Yes.’ |
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? |
What do you think, Poṭṭhapāda, this being so, does not the talk of that man turn out to be groundless?” |
“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. |
“Certainly, venerable sir, this being so, the talk of that man turns out to be groundless.” |
“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
“In the same way, Poṭṭhapāda, there are those ascetics and brahmins who hold such a doctrine and view: |
‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti. |
‘The self is completely happy and healthy after death.’ |
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
I approach them and say: |
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: |
‘Is it true that you venerables hold such a doctrine and view: |
“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti? |
“The self is completely happy and healthy after death”?’ |
Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. |
And if, when asked by me, they acknowledge it, saying ‘Yes,’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti? |
‘But do you venerables dwell knowing and seeing a world that is completely happy?’ |
Iti puṭṭhā ‘no’ti vadanti. |
When asked this, they say ‘No.’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti? |
‘But do you venerables perceive a self that is completely happy for a single night, or a single day, or half a night, or half a day?’ |
Iti puṭṭhā ‘no’ti vadanti. |
When asked this, they say ‘No.’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘api pana tumhe āyasmanto jānātha: |
‘But do you venerables know: |
“ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā”’ti? |
“This is the path, this is the practice for the realization of a completely happy world”?’ |
Iti puṭṭhā ‘no’ti vadanti. |
When asked this, they say ‘No.’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā, tāsaṁ bhāsamānānaṁ saddaṁ suṇātha: |
‘But do you venerables hear the sound of the devas who have been reborn in a completely happy world, speaking, saying: |
“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; |
“You have practiced well, sirs, you have practiced rightly, sirs, for the realization of a completely happy world; |
mayampi hi, mārisā, evaṁpaṭipannā ekantasukhaṁ lokaṁ upapannā”’ti? |
for we too, sirs, having practiced thus, have been reborn in a completely happy world”?’ |
Iti puṭṭhā ‘no’ti vadanti. |
When asked this, they say ‘No.’ |
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? |
What do you think, Poṭṭhapāda, this being so, does not the talk of those ascetics and brahmins turn out to be groundless?” |
“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. |
“Certainly, venerable sir, this being so, the talk of those ascetics and brahmins turns out to be groundless.” |
“Seyyathāpi, poṭṭhapāda, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya. |
“It is as if, Poṭṭhapāda, a man were to build a staircase at a crossroads for ascending to a palace. |
Tamenaṁ evaṁ vadeyyuṁ: |
And they were to say to him: |
‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? |
‘My good man, this palace for which you are building a staircase to ascend, do you know whether that palace is in the eastern, southern, western, or northern direction, whether it is high, low, or of medium height?’ |
Iti puṭṭho ‘no’ti vadeyya. |
When asked this, he would say ‘No.’ |
Tamenaṁ evaṁ vadeyyuṁ: |
And they were to say to him: |
‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti? |
‘My good man, you are building a staircase to ascend to a palace which you do not know and do not see?’ |
Iti puṭṭho ‘āmā’ti vadeyya. |
When asked this, he would say ‘Yes.’ |
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? |
What do you think, Poṭṭhapāda, this being so, does not the talk of that man turn out to be groundless?” |
“Addhā kho, bhante, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. |
“Certainly, venerable sir, this being so, the talk of that man turns out to be groundless.” |
“Evameva kho, poṭṭhapāda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
“In the same way, Poṭṭhapāda, there are those ascetics and brahmins who hold such a doctrine and view: |
‘ekantasukhī attā hoti arogo paraṁ maraṇā’ti. |
‘The self is completely happy and healthy after death.’ |
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
I approach them and say: |
‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: |
‘Is it true that you venerables hold such a doctrine and view: |
“ekantasukhī attā hoti arogo paraṁ maraṇā”’ti? |
“The self is completely happy and healthy after death”?’ |
Te ce me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. |
And if, when asked by me, they acknowledge it, saying ‘Yes,’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘api pana tumhe āyasmanto ekantasukhaṁ lokaṁ jānaṁ passaṁ viharathā’ti? |
‘But do you venerables dwell knowing and seeing a world that is completely happy?’ |
Iti puṭṭhā ‘no’ti vadanti. |
When asked this, they say ‘No.’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘api pana tumhe āyasmanto ekaṁ vā rattiṁ ekaṁ vā divasaṁ upaḍḍhaṁ vā rattiṁ upaḍḍhaṁ vā divasaṁ ekantasukhiṁ attānaṁ sañjānāthā’ti? |
‘But do you venerables perceive a self that is completely happy for a single night, or a single day, or half a night, or half a day?’ |
Iti puṭṭhā ‘no’ti vadanti. |
When asked this, they say ‘No.’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘api pana tumhe āyasmanto jānātha ayaṁ maggo ayaṁ paṭipadā ekantasukhassa lokassa sacchikiriyāyā’ti? |
‘But do you venerables know this is the path, this is the practice for the realization of a completely happy world?’ |
Iti puṭṭhā ‘no’ti vadanti. |
When asked this, they say ‘No.’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘api pana tumhe āyasmanto yā tā devatā ekantasukhaṁ lokaṁ upapannā tāsaṁ devatānaṁ bhāsamānānaṁ saddaṁ suṇātha: |
‘But do you venerables hear the sound of those devas who have been reborn in a completely happy world, speaking, saying: |
“suppaṭipannāttha, mārisā, ujuppaṭipannāttha, mārisā, ekantasukhassa lokassa sacchikiriyāya; |
“You have practiced well, sirs, you have practiced rightly, sirs, for the realization of a completely happy world; |
mayampi hi, mārisā, evaṁ paṭipannā ekantasukhaṁ lokaṁ upapannā”’ti? |
for we too, sirs, having practiced thus, have been reborn in a completely happy world”?’ |
Iti puṭṭhā ‘no’ti vadanti. |
When asked this, they say ‘No.’ |
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? |
What do you think, Poṭṭhapāda, this being so, does not the talk of those ascetics and brahmins turn out to be groundless?” |
“Addhā kho, bhante, evaṁ sante tesaṁ samaṇabrāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. |
“Certainly, venerable sir, this being so, the talk of those ascetics and brahmins turns out to be groundless.” |
2.2. Tayoattapaṭilābha |
2.2. The Three Acquired Selves |
“Tayo kho me, poṭṭhapāda, attapaṭilābhā—oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho. |
“There are, Poṭṭhapāda, these three acquired selves of mine—the gross acquired self, the mind-made acquired self, and the formless acquired self. |
Katamo ca, poṭṭhapāda, oḷāriko attapaṭilābho? |
And which, Poṭṭhapāda, is the gross acquired self? |
Rūpī cātumahābhūtiko kabaḷīkārāhārabhakkho, ayaṁ oḷāriko attapaṭilābho. |
Made of form, composed of the four great elements, feeding on solid food, this is the gross acquired self. |
Katamo manomayo attapaṭilābho? |
Which is the mind-made acquired self? |
Rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṁ manomayo attapaṭilābho. |
Made of form, mind-made, with all its limbs and parts, not lacking any faculty, this is the mind-made acquired self. |
Katamo arūpo attapaṭilābho? |
And which is the formless acquired self? |
Arūpī saññāmayo, ayaṁ arūpo attapaṭilābho. |
Formless, made of perception, this is the formless acquired self. |
Oḷārikassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: |
I teach the Dhamma, Poṭṭhapāda, for the abandoning of the gross acquired self, so that |
‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. |
‘practicing accordingly, your defiling states will be abandoned, your cleansing states will grow, and you will enter and dwell in the fullness and greatness of wisdom, having realized it for yourselves with direct knowledge in this very life.’ |
Siyā kho pana te, poṭṭhapāda, evamassa: |
It might occur to you, Poṭṭhapāda: |
‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. |
‘Defiling states will be abandoned, cleansing states will grow, and one will enter and dwell in the fullness and greatness of wisdom, having realized it for oneself with direct knowledge in this very life, but the dwelling will be painful.’ |
Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. |
But it should not be seen like that, Poṭṭhapāda. |
Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro. |
Defiling states will be abandoned, cleansing states will grow, and one will enter and dwell in the fullness and greatness of wisdom, having realized it for oneself with direct knowledge in this very life, and there will be gladness, and joy, and tranquility, and mindfulness, and clear comprehension, and a happy dwelling. |
Manomayassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: |
I teach the Dhamma, Poṭṭhapāda, for the abandoning of the mind-made acquired self, so that |
‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. |
‘practicing accordingly, your defiling states will be abandoned, your cleansing states will grow, and you will enter and dwell in the fullness and greatness of wisdom, having realized it for yourselves with direct knowledge in this very life.’ |
Siyā kho pana te, poṭṭhapāda, evamassa: |
It might occur to you, Poṭṭhapāda: |
‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. |
‘Defiling states will be abandoned, cleansing states will grow, and one will enter and dwell in the fullness and greatness of wisdom, having realized it for oneself with direct knowledge in this very life, but the dwelling will be painful.’ |
Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. |
But it should not be seen like that, Poṭṭhapāda. |
Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro. |
Defiling states will be abandoned, cleansing states will grow, and one will enter and dwell in the fullness and greatness of wisdom, having realized it for oneself with direct knowledge in this very life, and there will be gladness, and joy, and tranquility, and mindfulness, and clear comprehension, and a happy dwelling. |
Arūpassapi kho ahaṁ, poṭṭhapāda, attapaṭilābhassa pahānāya dhammaṁ desemi: |
I teach the Dhamma, Poṭṭhapāda, for the abandoning of the formless acquired self, so that |
‘yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. |
‘practicing accordingly, your defiling states will be abandoned, your cleansing states will grow, and you will enter and dwell in the fullness and greatness of wisdom, having realized it for yourselves with direct knowledge in this very life.’ |
Siyā kho pana te, poṭṭhapāda, evamassa: |
It might occur to you, Poṭṭhapāda: |
‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. |
‘Defiling states will be abandoned, cleansing states will grow, and one will enter and dwell in the fullness and greatness of wisdom, having realized it for oneself with direct knowledge in this very life, but the dwelling will be painful.’ |
Na kho panetaṁ, poṭṭhapāda, evaṁ daṭṭhabbaṁ. |
But it should not be seen like that, Poṭṭhapāda. |
Saṅkilesikā ceva dhammā pahīyissanti, vodāniyā ca dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro. |
Defiling states will be abandoned, cleansing states will grow, and one will enter and dwell in the fullness and greatness of wisdom, having realized it for oneself with direct knowledge in this very life, and there will be gladness, and joy, and tranquility, and mindfulness, and clear comprehension, and a happy dwelling. |
Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: |
If others were to ask us, Poṭṭhapāda: |
‘katamo pana so, āvuso, oḷāriko attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti, tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: |
‘Which, friend, is that gross acquired self, for the abandoning of which you teach the Dhamma, so that practicing accordingly, your defiling states will be abandoned, your cleansing states will grow, and you will enter and dwell in the fullness and greatness of wisdom, having realized it for yourselves with direct knowledge in this very life?’—if they were to ask us this, we would explain it to them thus: |
‘ayaṁ vā so, āvuso, oḷāriko attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. |
‘This, friends, is that gross acquired self, for the abandoning of which we teach the Dhamma, so that practicing accordingly, your defiling states will be abandoned, your cleansing states will grow, and you will enter and dwell in the fullness and greatness of wisdom, having realized it for yourselves with direct knowledge in this very life.’ |
Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: |
If others were to ask us, Poṭṭhapāda: |
‘katamo pana so, āvuso, manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti? |
‘Which, friend, is that mind-made acquired self, for the abandoning of which you teach the Dhamma, so that practicing accordingly, your defiling states will be abandoned, your cleansing states will grow, and you will enter and dwell in the fullness and greatness of wisdom, having realized it for yourselves with direct knowledge in this very life?’ |
Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: |
If they were to ask us this, we would explain it to them thus: |
‘ayaṁ vā so, āvuso, manomayo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. |
‘This, friends, is that mind-made acquired self for the abandoning of which we teach the Dhamma, so that practicing accordingly, your defiling states will be abandoned, your cleansing states will grow, and you will enter and dwell in the fullness and greatness of wisdom, having realized it for yourselves with direct knowledge in this very life.’ |
Pare ce, poṭṭhapāda, amhe evaṁ puccheyyuṁ: |
If others were to ask us, Poṭṭhapāda: |
‘katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti? |
‘Which, friend, is that formless acquired self, for the abandoning of which you teach the Dhamma, so that practicing accordingly, your defiling states will be abandoned, your cleansing states will grow, and you will enter and dwell in the fullness and greatness of wisdom, having realized it for yourselves with direct knowledge in this very life?’ |
Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: |
If they were to ask us this, we would explain it to them thus: |
‘ayaṁ vā so, āvuso, arūpo attapaṭilābho yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. |
‘This, friends, is that formless acquired self for the abandoning of which we teach the Dhamma, so that practicing accordingly, your defiling states will be abandoned, your cleansing states will grow, and you will enter and dwell in the fullness and greatness of wisdom, having realized it for yourselves with direct knowledge in this very life.’ |
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? |
What do you think, Poṭṭhapāda, this being so, does not the talk turn out to be well-grounded?” |
“Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. |
“Certainly, venerable sir, this being so, the talk turns out to be well-grounded.” |
“Seyyathāpi, poṭṭhapāda, puriso nisseṇiṁ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā. |
“It is as if, Poṭṭhapāda, a man were to build a staircase for ascending to a palace at the very foot of that palace. |
Tamenaṁ evaṁ vadeyyuṁ: |
And they were to say to him: |
‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ, puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? |
‘My good man, this palace for which you are building a staircase to ascend, do you know whether that palace is in the eastern, southern, western, or northern direction, whether it is high, low, or of medium height?’ |
So evaṁ vadeyya: |
And he would say: |
‘ayaṁ vā so, āvuso, pāsādo, yassāhaṁ ārohaṇāya nisseṇiṁ karomi, tasseva pāsādassa heṭṭhā’ti. |
‘This, friends, is the palace for which I am building a staircase to ascend, at the very foot of this palace.’ |
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? |
What do you think, Poṭṭhapāda, this being so, does not the talk of that man turn out to be well-grounded?” |
“Addhā kho, bhante, evaṁ sante tassa purisassa sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. |
“Certainly, venerable sir, this being so, the talk of that man turns out to be well-grounded.” |
“Evameva kho, poṭṭhapāda, pare ce amhe evaṁ puccheyyuṁ: |
“In the same way, Poṭṭhapāda, if others were to ask us: |
‘katamo pana so, āvuso, oḷāriko attapaṭilābho …pe… katamo pana so, āvuso, manomayo attapaṭilābho …pe… katamo pana so, āvuso, arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṁ desetha, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti? |
‘Which, friend, is that gross acquired self … which, friend, is that mind-made acquired self … which, friend, is that formless acquired self, for the abandoning of which you teach the Dhamma, so that practicing accordingly, your defiling states will be abandoned, your cleansing states will grow, and you will enter and dwell in the fullness and greatness of wisdom, having realized it for yourselves with direct knowledge in this very life?’ |
Tesaṁ mayaṁ evaṁ puṭṭhā evaṁ byākareyyāma: |
If they were to ask us this, we would explain it to them thus: |
‘ayaṁ vā so, āvuso, arūpo attapaṭilābho, yassa mayaṁ pahānāya dhammaṁ desema, yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti. |
‘This, friends, is that formless acquired self, for the abandoning of which we teach the Dhamma, so that practicing accordingly, your defiling states will be abandoned, your cleansing states will grow, and you will enter and dwell in the fullness and greatness of wisdom, having realized it for yourselves with direct knowledge in this very life.’ |
Taṁ kiṁ maññasi, poṭṭhapāda, nanu evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? |
What do you think, Poṭṭhapāda, this being so, does not the talk turn out to be well-grounded?” |
“Addhā kho, bhante, evaṁ sante sappāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. |
“Certainly, venerable sir, this being so, the talk turns out to be well-grounded.” |
Evaṁ vutte, citto hatthisāriputto bhagavantaṁ etadavoca: |
When this was said, Citta Hatthisāriputta said to the Blessed One: |
“yasmiṁ, bhante, samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṁ samaye manomayo attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; |
“When, venerable sir, the gross acquired self is present, at that time the mind-made acquired self is void, the formless acquired self is void; |
oḷāriko vāssa attapaṭilābho tasmiṁ samaye sacco hoti. |
only the gross acquired self is true at that time. |
Yasmiṁ, bhante, samaye manomayo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho hoti; |
When, venerable sir, the mind-made acquired self is present, at that time the gross acquired self is void, the formless acquired self is void; |
manomayo vāssa attapaṭilābho tasmiṁ samaye sacco hoti. |
only the mind-made acquired self is true at that time. |
Yasmiṁ, bhante, samaye arūpo attapaṭilābho hoti, moghassa tasmiṁ samaye oḷāriko attapaṭilābho hoti, mogho manomayo attapaṭilābho hoti; |
When, venerable sir, the formless acquired self is present, at that time the gross acquired self is void, the mind-made acquired self is void; |
arūpo vāssa attapaṭilābho tasmiṁ samaye sacco hotī”ti. |
only the formless acquired self is true at that time.” |
“Yasmiṁ, citta, samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; |
“When, Citta, the gross acquired self is present, it is not then reckoned as the mind-made acquired self, nor is it reckoned as the formless acquired self; |
oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. |
it is reckoned only as the gross acquired self at that time. |
Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati; |
When, Citta, the mind-made acquired self is present, it is not then reckoned as the gross acquired self, nor is it reckoned as the formless acquired self; |
manomayo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. |
it is reckoned only as the mind-made acquired self at that time. |
Yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati; |
When, Citta, the formless acquired self is present, it is not then reckoned as the gross acquired self, nor is it reckoned as the mind-made acquired self; |
arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. |
it is reckoned only as the formless acquired self at that time. |
Sace taṁ, citta, evaṁ puccheyyuṁ: |
If they were to ask you this, Citta: |
‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ nāhosi; |
‘Were you in the past, were you not not? |
bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi; |
Will you be in the future, will you not not be? |
atthi tvaṁ etarahi, na tvaṁ natthī’ti. |
Are you now, are you not not?’ |
Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti? |
Being asked this, Citta, what would you answer?” |
“Sace maṁ, bhante, evaṁ puccheyyuṁ: |
“If, venerable sir, they were to ask me this: |
‘ahosi tvaṁ atītamaddhānaṁ, na tvaṁ na ahosi; |
‘Were you in the past, were you not not? |
bhavissasi tvaṁ anāgatamaddhānaṁ, na tvaṁ na bhavissasi; |
Will you be in the future, will you not not be? |
atthi tvaṁ etarahi, na tvaṁ natthī’ti. |
Are you now, are you not not?’ |
Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ: |
Being asked this, venerable sir, I would answer thus: |
‘ahosāhaṁ atītamaddhānaṁ, nāhaṁ na ahosiṁ; |
‘I was in the past, I was not not. |
bhavissāmahaṁ anāgatamaddhānaṁ, nāhaṁ na bhavissāmi; |
I will be in the future, I will not not be. |
atthāhaṁ etarahi, nāhaṁ natthī’ti. |
I am now, I am not not.’ |
Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti. |
Being asked this, venerable sir, I would answer thus.” |
“Sace pana taṁ, citta, evaṁ puccheyyuṁ: |
“But if they were to ask you this, Citta: |
‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno? |
‘Was your past acquired self the only true one, the future one void, the present one void? |
Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno? |
Will your future acquired self be the only true one, the past one void, the present one void? |
Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. |
Is your present acquired self the only true one, the past one void, the future one void?’ |
Evaṁ puṭṭho tvaṁ, citta, kinti byākareyyāsī”ti? |
Being asked this, Citta, what would you answer?” |
“Sace pana maṁ, bhante, evaṁ puccheyyuṁ: |
“But if, venerable sir, they were to ask me this: |
‘yo te ahosi atīto attapaṭilābho, sova te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno. |
‘Was your past acquired self the only true one, the future one void, the present one void? |
Yo te bhavissati anāgato attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho paccuppanno. |
Will your future acquired self be the only true one, the past one void, the present one void? |
Yo te etarahi paccuppanno attapaṭilābho, sova te attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. |
Is your present acquired self the only true one, the past one void, the future one void?’ |
Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ: |
Being asked this, venerable sir, I would answer thus: |
‘yo me ahosi atīto attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco ahosi, mogho anāgato, mogho paccuppanno. |
‘My past acquired self was the only true one at that time, the future one void, the present one void. |
Yo me bhavissati anāgato attapaṭilābho, sova me attapaṭilābho tasmiṁ samaye sacco bhavissati, mogho atīto, mogho paccuppanno. |
My future acquired self will be the only true one at that time, the past one void, the present one void. |
Yo me etarahi paccuppanno attapaṭilābho, sova me attapaṭilābho sacco, mogho atīto, mogho anāgato’ti. |
My present acquired self is the only true one, the past one void, the future one void.’ |
Evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyan”ti. |
Being asked this, venerable sir, I would answer thus.” |
“Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti, neva tasmiṁ samaye manomayo attapaṭilābhoti saṅkhaṁ gacchati, na arūpo attapaṭilābhoti saṅkhaṁ gacchati. |
“In the same way, Citta, when the gross acquired self is present, it is not then reckoned as the mind-made acquired self, nor is it reckoned as the formless acquired self. |
Oḷāriko attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. |
It is reckoned only as the gross acquired self at that time. |
Yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe… yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati; |
When, Citta, the mind-made acquired self is present … when, Citta, the formless acquired self is present, it is not then reckoned as the gross acquired self, nor is it reckoned as the mind-made acquired self; |
arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. |
it is reckoned only as the formless acquired self at that time. |
Seyyathāpi, citta, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo. |
It is like, Citta, milk from a cow, from milk curds, from curds butter, from butter ghee, from ghee the cream of ghee. |
Yasmiṁ samaye khīraṁ hoti, neva tasmiṁ samaye dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati, na sappimaṇḍoti saṅkhaṁ gacchati; |
When it is milk, it is not reckoned as curds, nor as butter, nor as ghee, nor as the cream of ghee; |
khīrantveva tasmiṁ samaye saṅkhaṁ gacchati. |
it is reckoned only as milk at that time. |
Yasmiṁ samaye dadhi hoti …pe… navanītaṁ hoti … sappi hoti … sappimaṇḍo hoti, neva tasmiṁ samaye khīranti saṅkhaṁ gacchati, na dadhīti saṅkhaṁ gacchati, na navanītanti saṅkhaṁ gacchati, na sappīti saṅkhaṁ gacchati; |
When it is curds … butter … ghee … the cream of ghee, it is not then reckoned as milk, nor as curds, nor as butter, nor as ghee; |
sappimaṇḍotveva tasmiṁ samaye saṅkhaṁ gacchati. |
it is reckoned only as the cream of ghee at that time. |
Evameva kho, citta, yasmiṁ samaye oḷāriko attapaṭilābho hoti …pe… yasmiṁ, citta, samaye manomayo attapaṭilābho hoti …pe… yasmiṁ, citta, samaye arūpo attapaṭilābho hoti, neva tasmiṁ samaye oḷāriko attapaṭilābhoti saṅkhaṁ gacchati, na manomayo attapaṭilābhoti saṅkhaṁ gacchati; |
In the same way, Citta, when the gross acquired self is present … when, Citta, the mind-made acquired self is present … when, Citta, the formless acquired self is present, it is not then reckoned as the gross acquired self, nor as the mind-made acquired self; |
arūpo attapaṭilābhotveva tasmiṁ samaye saṅkhaṁ gacchati. |
it is reckoned only as the formless acquired self at that time. |
Imā kho, citta, lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi tathāgato voharati aparāmasan”ti. |
These, Citta, are worldly conventions, worldly terms, worldly ways of speaking, worldly designations, which the Tathāgata uses without clinging to them.” |
Evaṁ vutte, poṭṭhapādo paribbājako bhagavantaṁ etadavoca: |
When this was said, the wanderer Poṭṭhapāda said to the Blessed One: |
“abhikkantaṁ, bhante, abhikkantaṁ, bhante. |
“Excellent, venerable sir, excellent, venerable sir! |
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
It is as if, venerable sir, one were to set upright what was overturned, or to reveal what was hidden, or to show the way to one who was lost, or to hold up a lamp in the darkness, so that |
‘cakkhumanto rūpāni dakkhantī’ti; |
‘those with eyes might see forms’; |
evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. |
even so, the Dhamma has been made clear in many ways by the Blessed One. |
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go, venerable sir, to the Blessed One for refuge, and to the Dhamma and to the Sangha of bhikkhus. |
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
May the Blessed One remember me as a lay follower who has gone for refuge from this day forth as long as life lasts.” |
2.3. Cittahatthisāriputtaupasampadā |
2.3. The Ordination of Citta Hatthisāriputta |
Citto pana hatthisāriputto bhagavantaṁ etadavoca: |
But Citta Hatthisāriputta said to the Blessed One: |
“abhikkantaṁ, bhante, abhikkantaṁ, bhante. |
“Excellent, venerable sir, excellent, venerable sir! |
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
It is as if, venerable sir, one were to set upright what was overturned, or to reveal what was hidden, or to show the way to one who was lost, or to hold up a lamp in the darkness, so that |
‘cakkhumanto rūpāni dakkhantī’ti; |
‘those with eyes might see forms’; |
evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. |
even so, the Dhamma has been made clear in many ways by the Blessed One. |
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go, venerable sir, to the Blessed One for refuge, and to the Dhamma and to the Sangha of bhikkhus. |
Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. |
May I, venerable sir, receive the going forth in the Blessed One’s presence, may I receive the full admission.” |
Alattha kho citto hatthisāriputto bhagavato santike pabbajjaṁ, alattha upasampadaṁ. |
Citta Hatthisāriputta received the going forth in the Blessed One’s presence, he received the full admission. |
Acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. |
And not long after his full admission, 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 supreme goal of the holy life—realized for himself with direct knowledge, in this very life, and having entered upon it, he abode in it. |
“khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthAttāyā”ti abbhaññāsi. |
He knew: “Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more of this state of being.” |
Aññataro kho panāyasmā citto hatthisāriputto arahataṁ ahosīti. |
And the venerable Citta Hatthisāriputta became one of the arahants. |
Poṭṭhapādasuttaṁ niṭṭhitaṁ navamaṁ. |
The Discourse to Poṭṭhapāda, the ninth. |
dn10 |
dn10 |
Dīgha Nikāya 10 |
Dīgha Nikāya 10 |
Subhasutta |
Subhasutta |
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā ānando sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavati. |
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā ānando sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavati. |
Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṁ paṭivasati kenacideva karaṇīyena. |
Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṁ paṭivasati kenacideva karaṇīyena. |
Atha kho subho māṇavo todeyyaputto aññataraṁ māṇavakaṁ āmantesi: |
Atha kho subho māṇavo todeyyaputto aññataraṁ māṇavakaṁ āmantesi: |
“ehi tvaṁ, māṇavaka, yena samaṇo ānando tenupasaṅkama; |
“ehi tvaṁ, māṇavaka, yena samaṇo ānando tenupasaṅkama; |
upasaṅkamitvā mama vacanena samaṇaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: |
upasaṅkamitvā mama vacanena samaṇaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: |
‘subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. |
‘subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. |
Evañca vadehi: |
Evañca vadehi: |
‘sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. |
‘sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. |
“Evaṁ, bho”ti kho so māṇavako subhassa māṇavassa todeyyaputtassa paṭissutvā yenāyasmā ānando tenupasaṅkami; |
“Evaṁ, bho”ti kho so māṇavako subhassa māṇavassa todeyyaputtassa paṭissutvā yenāyasmā ānando tenupasaṅkami; |
upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. |
upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Ekamantaṁ nisinno kho so māṇavako āyasmantaṁ ānandaṁ etadavoca: |
Ekamantaṁ nisinno kho so māṇavako āyasmantaṁ ānandaṁ etadavoca: |
“subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; |
“subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; |
evañca vadeti: |
evañca vadeti: |
‘sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. |
‘sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. |
Evaṁ vutte, āyasmā ānando taṁ māṇavakaṁ etadavoca: |
Evaṁ vutte, āyasmā ānando taṁ māṇavakaṁ etadavoca: |
“akālo kho, māṇavaka. |
“akālo kho, māṇavaka. |
Atthi me ajja bhesajjamattā pītā. |
Atthi me ajja bhesajjamattā pītā. |
Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā”ti. |
Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā”ti. |
“Evaṁ, bho”ti kho so māṇavako āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena subho māṇavo todeyyaputto tenupasaṅkami; |
“Evaṁ, bho”ti kho so māṇavako āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena subho māṇavo todeyyaputto tenupasaṅkami; |
upasaṅkamitvā subhaṁ māṇavaṁ todeyyaputtaṁ etadavoca: |
upasaṅkamitvā subhaṁ māṇavaṁ todeyyaputtaṁ etadavoca: |
“avocumhā kho mayaṁ bhoto vacanena taṁ bhavantaṁ ānandaṁ: |
“avocumhā kho mayaṁ bhoto vacanena taṁ bhavantaṁ ānandaṁ: |
‘subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati, evañca vadeti: |
‘subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati, evañca vadeti: |
“sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā”’ti. |
“sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā”’ti. |
Evaṁ vutte, bho, samaṇo ānando maṁ etadavoca: |
Evaṁ vutte, bho, samaṇo ānando maṁ etadavoca: |
‘akālo kho, māṇavaka. |
‘akālo kho, māṇavaka. |
Atthi me ajja bhesajjamattā pītā. |
Atthi me ajja bhesajjamattā pītā. |
Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’ti. |
Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’ti. |
Ettāvatāpi kho, bho, katameva etaṁ, yato kho so bhavaṁ ānando okāsamakāsi svātanāyapi upasaṅkamanāyā”ti. |
Ettāvatāpi kho, bho, katameva etaṁ, yato kho so bhavaṁ ānando okāsamakāsi svātanāyapi upasaṅkamanāyā”ti. |
Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya cetakena bhikkhunā pacchāsamaṇena yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkami; |
Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya cetakena bhikkhunā pacchāsamaṇena yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkami; |
upasaṅkamitvā paññatte āsane nisīdi. |
upasaṅkamitvā paññatte āsane nisīdi. |
Atha kho subho māṇavo todeyyaputto yenāyasmā ānando tenupasaṅkami; |
Atha kho subho māṇavo todeyyaputto yenāyasmā ānando tenupasaṅkami; |
upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. |
upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Ekamantaṁ nisinno kho subho māṇavo todeyyaputto āyasmantaṁ ānandaṁ etadavoca: |
Ekamantaṁ nisinno kho subho māṇavo todeyyaputto āyasmantaṁ ānandaṁ etadavoca: |
“bhavañhi ānando tassa bhoto gotamassa dīgharattaṁ upaṭṭhāko santikāvacaro samīpacārī. |
“bhavañhi ānando tassa bhoto gotamassa dīgharattaṁ upaṭṭhāko santikāvacaro samīpacārī. |
Bhavametaṁ ānando jāneyya, yesaṁ so bhavaṁ gotamo dhammānaṁ vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. |
Bhavametaṁ ānando jāneyya, yesaṁ so bhavaṁ gotamo dhammānaṁ vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. |
Katamesānaṁ kho, bho ānanda, dhammānaṁ so bhavaṁ gotamo vaṇṇavādī ahosi; |
Katamesānaṁ kho, bho ānanda, dhammānaṁ so bhavaṁ gotamo vaṇṇavādī ahosi; |
kattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti? |
kattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti? |
“Tiṇṇaṁ kho, māṇava, khandhānaṁ so bhagavā vaṇṇavādī ahosi; |
“Tiṇṇaṁ kho, māṇava, khandhānaṁ so bhagavā vaṇṇavādī ahosi; |
ettha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. |
ettha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. |
Katamesaṁ tiṇṇaṁ? |
Katamesaṁ tiṇṇaṁ? |
Ariyassa sīlakkhandhassa, ariyassa samādhikkhandhassa, ariyassa paññākkhandhassa. |
Ariyassa sīlakkhandhassa, ariyassa samādhikkhandhassa, ariyassa paññākkhandhassa. |
Imesaṁ kho, māṇava, tiṇṇaṁ khandhānaṁ so bhagavā vaṇṇavādī ahosi; |
Imesaṁ kho, māṇava, tiṇṇaṁ khandhānaṁ so bhagavā vaṇṇavādī ahosi; |
ettha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti. |
ettha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti. |
1. Sīlakkhandha |
1. Sīlakkhandha |
“Katamo pana so, bho ānanda, ariyo sīlakkhandho, yassa so bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti? |
“Katamo pana so, bho ānanda, ariyo sīlakkhandho, yassa so bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti? |
“Idha, māṇava, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
“Idha, māṇava, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. |
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. |
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. |
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. |
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: |
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: |
‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. |
‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. |
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. |
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. |
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 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 evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, anumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo, sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho. |
So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, anumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo, sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho. |
Kathañca, māṇava, bhikkhu sīlasampanno hoti? |
Kathañca, māṇava, bhikkhu sīlasampanno hoti? |
Idha, māṇava, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. |
Idha, māṇava, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. |
Yampi, māṇava, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati; |
Yampi, māṇava, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati; |
idampissa hoti sīlasmiṁ. |
idampissa hoti sīlasmiṁ. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. |
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. |
Yampi, māṇava, bhikkhu yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—santikammaṁ paṇidhikammaṁ …pe… osadhīnaṁ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. |
Yampi, māṇava, bhikkhu yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—santikammaṁ paṇidhikammaṁ …pe… osadhīnaṁ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. |
Idampissa hoti sīlasmiṁ. |
Idampissa hoti sīlasmiṁ. |
Sa kho so, māṇava, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. |
Sa kho so, māṇava, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. |
Seyyathāpi, māṇava, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; |
Seyyathāpi, māṇava, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; |
evameva kho, māṇava, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. |
evameva kho, māṇava, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. |
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. |
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. |
Evaṁ kho, māṇava, bhikkhu sīlasampanno hoti. |
Evaṁ kho, māṇava, bhikkhu sīlasampanno hoti. |
Ayaṁ kho so, māṇava, ariyo sīlakkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. |
Ayaṁ kho so, māṇava, ariyo sīlakkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. |
Atthi cevettha uttarikaraṇīyan”ti. |
Atthi cevettha uttarikaraṇīyan”ti. |
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. |
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. |
So cāyaṁ, bho ānanda, ariyo sīlakkhandho paripuṇṇo, no aparipuṇṇo. |
So cāyaṁ, bho ānanda, ariyo sīlakkhandho paripuṇṇo, no aparipuṇṇo. |
Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ sīlakkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. |
Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ sīlakkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. |
Evaṁ paripuṇṇañca, bho ānanda, ariyaṁ sīlakkhandhaṁ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṁ, te tāvatakeneva attamanā assu: |
Evaṁ paripuṇṇañca, bho ānanda, ariyaṁ sīlakkhandhaṁ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṁ, te tāvatakeneva attamanā assu: |
‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti. |
‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti. |
Atha ca pana bhavaṁ ānando evamāha: |
Atha ca pana bhavaṁ ānando evamāha: |
‘atthi cevettha uttarikaraṇīyan’”ti. |
‘atthi cevettha uttarikaraṇīyan’”ti. |
2. Samādhikkhandha |
2. Samādhikkhandha |
“Katamo pana so, bho ānanda, ariyo samādhikkhandho, yassa so bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti? |
“Katamo pana so, bho ānanda, ariyo samādhikkhandho, yassa so bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti? |
“Kathañca, māṇava, bhikkhu indriyesu guttadvāro hoti? |
“Kathañca, māṇava, bhikkhu indriyesu guttadvāro hoti? |
Idha, māṇava, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī; |
Idha, māṇava, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī; |
yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ; |
yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ; |
tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. |
tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. |
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; |
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; |
yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ; |
yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ; |
tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. |
tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. |
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. |
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. |
Evaṁ kho, māṇava, bhikkhu indriyesu guttadvāro hoti. |
Evaṁ kho, māṇava, bhikkhu indriyesu guttadvāro hoti. |
Kathañca, māṇava, bhikkhu satisampajaññena samannāgato hoti? |
Kathañca, māṇava, bhikkhu satisampajaññena samannāgato hoti? |
Idha, māṇava, bhikkhu 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. |
Idha, māṇava, bhikkhu 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. |
Evaṁ kho, māṇava, bhikkhu satisampajaññena samannāgato hoti. |
Evaṁ kho, māṇava, bhikkhu satisampajaññena samannāgato hoti. |
Kathañca, māṇava, bhikkhu santuṭṭho hoti? |
Kathañca, māṇava, bhikkhu santuṭṭho hoti? |
Idha, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. |
Idha, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. |
So yena yeneva pakkamati, samādāyeva pakkamati. |
So yena yeneva pakkamati, samādāyeva pakkamati. |
Seyyathāpi, māṇava, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; |
Seyyathāpi, māṇava, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; |
evameva kho, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. |
evameva kho, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. |
So yena yeneva pakkamati, samādāyeva pakkamati. |
So yena yeneva pakkamati, samādāyeva pakkamati. |
Evaṁ kho, māṇava, bhikkhu santuṭṭho hoti. |
Evaṁ kho, māṇava, bhikkhu santuṭṭho hoti. |
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. |
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. |
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati abhijjhāya cittaṁ parisodheti. |
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati abhijjhāya cittaṁ parisodheti. |
Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti. |
Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti. |
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. |
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. |
Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti. |
Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti. |
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. |
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. |
Seyyathāpi, māṇava, puriso iṇaṁ ādāya kammante payojeyya. |
Seyyathāpi, māṇava, puriso iṇaṁ ādāya kammante payojeyya. |
Tassa te kammantā samijjheyyuṁ. |
Tassa te kammantā samijjheyyuṁ. |
So yāni ca porāṇāni iṇamūlāni tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. |
So yāni ca porāṇāni iṇamūlāni tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. |
Tassa evamassa: |
Tassa evamassa: |
‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. |
‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. |
Tassa me te kammantā samijjhiṁsu. |
Tassa me te kammantā samijjhiṁsu. |
Sohaṁ yāni ca porāṇāni iṇamūlāni tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. |
Sohaṁ yāni ca porāṇāni iṇamūlāni tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
Seyyathāpi, māṇava, puriso ābādhiko assa dukkhito bāḷhagilāno; |
Seyyathāpi, māṇava, puriso ābādhiko assa dukkhito bāḷhagilāno; |
bhattañcassa nacchādeyya, na cassa kāye balamattā. |
bhattañcassa nacchādeyya, na cassa kāye balamattā. |
So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. |
So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. |
Tassa evamassa: |
Tassa evamassa: |
‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā. |
‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā. |
Somhi etarahi tamhā ābādhā mutto bhattañca me chādeti, atthi ca me kāye balamattā’ti. |
Somhi etarahi tamhā ābādhā mutto bhattañca me chādeti, atthi ca me kāye balamattā’ti. |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
Seyyathāpi, māṇava, puriso bandhanāgāre baddho assa. |
Seyyathāpi, māṇava, puriso bandhanāgāre baddho assa. |
So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. |
So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. |
Tassa evamassa: |
Tassa evamassa: |
‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ. |
‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ. |
Somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti. |
Somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti. |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
Seyyathāpi, māṇava, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. |
Seyyathāpi, māṇava, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. |
So aparena samayena tamhā dāsabyā mucceyya, attādhīno aparādhīno bhujisso yenakāmaṅgamo. |
So aparena samayena tamhā dāsabyā mucceyya, attādhīno aparādhīno bhujisso yenakāmaṅgamo. |
Tassa evamassa: |
Tassa evamassa: |
‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. |
‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. |
Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. |
Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
Seyyathāpi, māṇava, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. |
Seyyathāpi, māṇava, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. |
So aparena samayena taṁ kantāraṁ nitthareyya, sotthinā gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. |
So aparena samayena taṁ kantāraṁ nitthareyya, sotthinā gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. |
Tassa evamassa: |
Tassa evamassa: |
‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. |
‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. |
Somhi etarahi taṁ kantāraṁ nitthiṇṇo, sotthinā gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. |
Somhi etarahi taṁ kantāraṁ nitthiṇṇo, sotthinā gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. |
Evameva kho, māṇava, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati. |
Evameva kho, māṇava, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati. |
Seyyathāpi, māṇava, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ. |
Seyyathāpi, māṇava, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ. |
Evameva kho bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati. |
Evameva kho bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati. |
Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. |
Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. |
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. |
So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. |
Seyyathāpi, māṇava, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. |
Seyyathāpi, māṇava, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. |
Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī. |
Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī. |
Evameva kho, māṇava, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. |
Evameva kho, māṇava, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. |
Yampi, māṇava, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Yampi, māṇava, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. |
So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. |
Idampissa hoti samādhismiṁ. |
Idampissa hoti samādhismiṁ. |
Puna caparaṁ, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
Puna caparaṁ, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. |
So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. |
Seyyathāpi, māṇava, udakarahado gambhīro ubbhidodako. |
Seyyathāpi, māṇava, udakarahado gambhīro ubbhidodako. |
Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammā dhāraṁ anupaveccheyya. |
Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammā dhāraṁ anupaveccheyya. |
Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa. |
Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. |
So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. |
So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. |
Idampissa hoti samādhismiṁ. |
Idampissa hoti samādhismiṁ. |
Puna caparaṁ, māṇava, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: |
Puna caparaṁ, māṇava, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: |
‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. |
‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. |
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. |
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. |
Seyyathāpi, māṇava, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa. |
Seyyathāpi, māṇava, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. |
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. |
So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. |
Idampissa hoti samādhismiṁ. |
Idampissa hoti samādhismiṁ. |
Puna caparaṁ, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Puna caparaṁ, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; |
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; |
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. |
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. |
Seyyathāpi, māṇava, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa. |
Seyyathāpi, māṇava, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; |
So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; |
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. |
nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. |
Idampissa hoti samādhismiṁ. |
Idampissa hoti samādhismiṁ. |
Ayaṁ kho so, māṇava, ariyo samādhikkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. |
Ayaṁ kho so, māṇava, ariyo samādhikkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. |
Atthi cevettha uttarikaraṇīyan”ti. |
Atthi cevettha uttarikaraṇīyan”ti. |
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. |
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. |
So cāyaṁ, bho ānanda, ariyo samādhikkhandho paripuṇṇo, no aparipuṇṇo. |
So cāyaṁ, bho ānanda, ariyo samādhikkhandho paripuṇṇo, no aparipuṇṇo. |
Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ samādhikkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. |
Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ samādhikkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. |
Evaṁ paripuṇṇañca, bho ānanda, ariyaṁ samādhikkhandhaṁ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṁ, te tāvatakeneva attamanā assu: |
Evaṁ paripuṇṇañca, bho ānanda, ariyaṁ samādhikkhandhaṁ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṁ, te tāvatakeneva attamanā assu: |
‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti. |
‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti. |
Atha ca pana bhavaṁ ānando evamāha: |
Atha ca pana bhavaṁ ānando evamāha: |
‘atthi cevettha uttarikaraṇīyan’ti. |
‘atthi cevettha uttarikaraṇīyan’ti. |
3. Paññākkhandha |
3. Paññākkhandha |
Katamo pana so, bho ānanda, ariyo paññākkhandho, yassa bho bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti? |
Katamo pana so, bho ānanda, ariyo paññākkhandho, yassa bho bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti? |
“So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. |
“So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. |
So evaṁ pajānāti: |
So evaṁ pajānāti: |
‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; |
‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; |
idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. |
idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. |
Seyyathāpi, māṇava, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. |
Seyyathāpi, māṇava, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. |
Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. |
Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. |
Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: |
Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: |
‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. |
‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. |
Tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti. |
Tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti. |
Evameva kho, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. |
Evameva kho, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. |
So evaṁ pajānāti: |
So evaṁ pajānāti: |
‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo. |
‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo. |
Idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. |
Idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. |
Yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. |
Yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. |
So evaṁ pajānāti …pe… ettha paṭibaddhanti. |
So evaṁ pajānāti …pe… ettha paṭibaddhanti. |
Idampissa hoti paññāya. |
Idampissa hoti paññāya. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. |
So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. |
So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. |
Seyyathāpi, māṇava, puriso muñjamhā īsikaṁ pavāheyya. |
Seyyathāpi, māṇava, puriso muñjamhā īsikaṁ pavāheyya. |
Tassa evamassa: |
Tassa evamassa: |
‘ayaṁ muñjo ayaṁ īsikā; |
‘ayaṁ muñjo ayaṁ īsikā; |
añño muñjo aññā īsikā; |
añño muñjo aññā īsikā; |
muñjamhā tveva īsikā pavāḷhā’ti. |
muñjamhā tveva īsikā pavāḷhā’ti. |
Seyyathā vā pana, māṇava, puriso asiṁ kosiyā pavāheyya. |
Seyyathā vā pana, māṇava, puriso asiṁ kosiyā pavāheyya. |
Tassa evamassa: |
Tassa evamassa: |
‘ayaṁ asi, ayaṁ kosi; |
‘ayaṁ asi, ayaṁ kosi; |
añño asi, aññā kosi; |
añño asi, aññā kosi; |
kosiyā tveva asi pavāḷho’ti. |
kosiyā tveva asi pavāḷho’ti. |
Seyyathā vā pana, māṇava, puriso ahiṁ karaṇḍā uddhareyya. |
Seyyathā vā pana, māṇava, puriso ahiṁ karaṇḍā uddhareyya. |
Tassa evamassa: |
Tassa evamassa: |
‘ayaṁ ahi, ayaṁ karaṇḍo; |
‘ayaṁ ahi, ayaṁ karaṇḍo; |
añño ahi, añño karaṇḍo; |
añño ahi, añño karaṇḍo; |
karaṇḍā tveva ahi ubbhato’ti. |
karaṇḍā tveva ahi ubbhato’ti. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti …pe…. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti …pe…. |
Idampissa hoti paññāya. |
Idampissa hoti paññāya. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. |
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; |
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; |
āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; |
āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; |
pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; |
pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; |
udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; |
udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; |
ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; |
ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; |
imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; |
imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; |
yāva brahmalokāpi kāyena vasaṁ vatteti. |
yāva brahmalokāpi kāyena vasaṁ vatteti. |
Seyyathāpi, māṇava, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaññadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. |
Seyyathāpi, māṇava, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaññadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. |
Seyyathā vā pana, māṇava, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaññadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. |
Seyyathā vā pana, māṇava, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaññadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. |
Seyyathā vā pana, māṇava, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaññadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. |
Seyyathā vā pana, māṇava, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaññadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. |
Evameva kho, māṇava, bhikkhu …pe… yampi māṇava bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. |
Evameva kho, māṇava, bhikkhu …pe… yampi māṇava bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. |
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti. |
So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti. |
Idampissa hoti paññāya. |
Idampissa hoti paññāya. |
So evaṁ samāhite citte …pe… āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. |
So evaṁ samāhite citte …pe… āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. |
Seyyathāpi, māṇava, puriso addhānamaggappaṭipanno. |
Seyyathāpi, māṇava, puriso addhānamaggappaṭipanno. |
So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. |
So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. |
Tassa evamassa—bherisaddo itipi mudiṅgasaddo itipi saṅkhapaṇavadindimasaddo itipi. |
Tassa evamassa—bherisaddo itipi mudiṅgasaddo itipi saṅkhapaṇavadindimasaddo itipi. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. |
So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. |
So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. |
Idampissa hoti paññāya. |
Idampissa hoti paññāya. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. |
So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti, sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. |
So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti, sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. |
Seyyathāpi, māṇava, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā sakaṇikanti jāneyya, akaṇikaṁ vā akaṇikanti jāneyya. |
Seyyathāpi, māṇava, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā sakaṇikanti jāneyya, akaṇikaṁ vā akaṇikanti jāneyya. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite …pe… āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite …pe… āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. |
So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti, sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti …pe… avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti. |
So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti, sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti …pe… avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti. |
Idampissa hoti paññāya. |
Idampissa hoti paññāya. |
So evaṁ samāhite citte …pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti So anekavihitaṁ pubbenivāsaṁ anussarati. |
So evaṁ samāhite citte …pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti So 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: |
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. |
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. |
So tato cuto amutra udapādiṁ; |
So tato cuto amutra udapādiṁ; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; |
so tato cuto idhūpapanno’ti. |
so tato cuto idhūpapanno’ti. |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Seyyathāpi, māṇava, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya; |
Seyyathāpi, māṇava, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya; |
tamhāpi gāmā aññaṁ gāmaṁ gaccheyya; |
tamhāpi gāmā aññaṁ gāmaṁ gaccheyya; |
so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. |
so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. |
Tassa evamassa: |
Tassa evamassa: |
‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. |
‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. |
So tamhāpi gāmā amuṁ gāmaṁ gacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. |
So tamhāpi gāmā amuṁ gāmaṁ gacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. |
Somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. |
Somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. |
So anekavihitaṁ pubbenivāsaṁ anussarati. |
So anekavihitaṁ pubbenivāsaṁ anussarati. |
Seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Idampissa hoti paññāya. |
Idampissa hoti paññāya. |
So evaṁ samāhite citte …pe… āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. |
So evaṁ samāhite citte …pe… āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: |
So 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. |
‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. |
Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
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. |
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. |
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. |
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. |
Seyyathāpi, māṇava, majjhesiṅghāṭake pāsādo, tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhesiṅghāṭake nisinnepi. |
Seyyathāpi, māṇava, majjhesiṅghāṭake pāsādo, tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhesiṅghāṭake nisinnepi. |
Tassa evamassa: |
Tassa evamassa: |
‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhesiṅghāṭake nisinnā’ti. |
‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhesiṅghāṭake nisinnā’ti. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. |
Idampissa hoti paññāya. |
Idampissa hoti paññāya. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. |
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. |
So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti; |
So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti; |
ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. |
ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
Seyyathāpi, māṇava, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. |
Seyyathāpi, māṇava, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. |
Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. |
Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. |
Tassa evamassa: |
Tassa evamassa: |
‘ayaṁ kho udakarahado accho vippasanno anāvilo. |
‘ayaṁ kho udakarahado accho vippasanno anāvilo. |
Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. |
Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. |
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. |
So idaṁ dukkhanti yathābhūtaṁ pajānāti …pe… āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. |
So idaṁ dukkhanti yathābhūtaṁ pajānāti …pe… āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
Idampissa hoti paññāya. |
Idampissa hoti paññāya. |
Ayaṁ kho so, māṇava, ariyo paññākkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. |
Ayaṁ kho so, māṇava, ariyo paññākkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. |
Natthi cevettha uttarikaraṇīyan”ti. |
Natthi cevettha uttarikaraṇīyan”ti. |
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. |
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. |
So cāyaṁ, bho ānanda, ariyo paññākkhandho paripuṇṇo, no aparipuṇṇo. |
So cāyaṁ, bho ānanda, ariyo paññākkhandho paripuṇṇo, no aparipuṇṇo. |
Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ paññākkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. |
Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ paññākkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. |
Natthi cevettha uttarikaraṇīyaṁ. |
Natthi cevettha uttarikaraṇīyaṁ. |
Abhikkantaṁ, bho ānanda, abhikkantaṁ, bho ānanda. |
Abhikkantaṁ, bho ānanda, abhikkantaṁ, bho ānanda. |
Seyyathāpi, bho ānanda, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
Seyyathāpi, bho ānanda, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
‘cakkhumanto rūpāni dakkhantī’ti; |
‘cakkhumanto rūpāni dakkhantī’ti; |
evamevaṁ bhotā ānandena anekapariyāyena dhammo pakāsito. |
evamevaṁ bhotā ānandena anekapariyāyena dhammo pakāsito. |
Esāhaṁ, bho ānanda, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
Esāhaṁ, bho ānanda, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
Upāsakaṁ maṁ bhavaṁ ānando dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
Upāsakaṁ maṁ bhavaṁ ānando dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
Subhasuttaṁ niṭṭhitaṁ dasamaṁ. |
Subhasuttaṁ niṭṭhitaṁ dasamaṁ. |
dn11 |
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Dīgha Nikāya 11 |
Long Discourses 11 |
Kevaṭṭasutta |
To Kevaṭṭa |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. |
Thus have I heard. On one occasion the Blessed One was dwelling at Nāḷandā in Pāvārika’s Mango Grove. |
Atha kho kevaṭṭo gahapatiputto yena bhagavā tenupasaṅkami; |
Then Kevaṭṭa, a householder’s son, approached the Blessed One, paid homage to him, and sat down to one side. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Seated to one side, Kevaṭṭa the householder’s son said to the Blessed One: |
Ekamantaṁ nisinno kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: |
“Venerable sir, this Nāḷandā is successful and prosperous, populous, crowded with people, devoted to the Blessed One. |
“ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. |
It would be good, venerable sir, if the Blessed One were to appoint a bhikkhu who could perform a wonder of psychic power, a marvel of the superhuman sort. |
Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati; |
In that way, this Nāḷandā would become even more devoted to the Blessed One.” |
evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī”ti. |
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Evaṁ vutte, bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca: |
When this was said, the Blessed One said to Kevaṭṭa the householder’s son: |
“na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi: |
“I do not, Kevaṭṭa, teach the Dhamma to bhikkhus in this way: |
‘etha tumhe, bhikkhave, gihīnaṁ odātavasanānaṁ uttari manussadhammā iddhipāṭihāriyaṁ karothā’”ti. |
‘Come, bhikkhus, and perform a wonder of psychic power, a marvel of the superhuman sort for the white-robed laity.’” |
Dutiyampi kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: |
For a second time, Kevaṭṭa the householder’s son said to the Blessed One: |
“nāhaṁ, bhante, bhagavantaṁ dhaṁsemi; |
“I am not trying to pressure the Blessed One, venerable sir; |
api ca evaṁ vadāmi: |
but I am saying this: |
‘ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. |
‘Venerable sir, this Nāḷandā is successful and prosperous, populous, crowded with people, devoted to the Blessed One. |
Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati; |
It would be good, venerable sir, if the Blessed One were to appoint a bhikkhu who could perform a wonder of psychic power, a marvel of the superhuman sort. |
evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti. |
In that way, this Nāḷandā would become even more devoted to the Blessed One.’” |
Dutiyampi kho bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca: |
For a second time, the Blessed One said to Kevaṭṭa the householder’s son: |
“na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi: |
“I do not, Kevaṭṭa, teach the Dhamma to bhikkhus in this way: |
‘etha tumhe, bhikkhave, gihīnaṁ odātavasanānaṁ uttari manussadhammā iddhipāṭihāriyaṁ karothā’”ti. |
‘Come, bhikkhus, and perform a wonder of psychic power, a marvel of the superhuman sort for the white-robed laity.’” |
Tatiyampi kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: |
For a third time, Kevaṭṭa the householder’s son said to the Blessed One: |
“nāhaṁ, bhante, bhagavantaṁ dhaṁsemi; |
“I am not trying to pressure the Blessed One, venerable sir; |
api ca evaṁ vadāmi: |
but I am saying this: |
‘ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. |
‘Venerable sir, this Nāḷandā is successful and prosperous, populous, crowded with people, devoted to the Blessed One. |
Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati. |
It would be good, venerable sir, if the Blessed One were to appoint a bhikkhu who could perform a wonder of psychic power, a marvel of the superhuman sort. |
Evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti. |
In that way, this Nāḷandā would become even more devoted to the Blessed One.’” |
1. Iddhipāṭihāriya |
1. The Wonder of Psychic Power |
“Tīṇi kho imāni, kevaṭṭa, pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni. |
“There are, Kevaṭṭa, these three wonders that I have made known, having realized them for myself with direct knowledge. |
Katamāni tīṇi? |
Which three? |
Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ. |
The wonder of psychic power, the wonder of telepathy, and the wonder of instruction. |
Katamañca, kevaṭṭa, iddhipāṭihāriyaṁ? |
And what, Kevaṭṭa, is the wonder of psychic power? |
Idha, kevaṭṭa, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; |
Here, Kevaṭṭa, a bhikkhu wields the various kinds of psychic power: having been one, he becomes many; having been many, he becomes one; |
āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; |
he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain as if through space; |
pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; |
he dives in and out of the earth as if it were water; |
udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; |
he walks on water without sinking as if it were earth; |
ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; |
seated cross-legged, he travels in space like a winged bird; |
imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; |
with his hand he touches and strokes the moon and sun, so mighty and powerful; |
yāva brahmalokāpi kāyena vasaṁ vatteti. |
he exercises mastery with his body even as far as the Brahmā world. |
Tamenaṁ aññataro saddho pasanno passati taṁ bhikkhuṁ anekavihitaṁ iddhividhaṁ paccanubhontaṁ—ekopi hutvā bahudhā hontaṁ, bahudhāpi hutvā eko hontaṁ; |
Then some faithful, believing person sees that bhikkhu wielding the various kinds of psychic power: having been one, becoming many; having been many, becoming one; |
āvibhāvaṁ tirobhāvaṁ; |
appearing and vanishing; |
tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānaṁ gacchantaṁ seyyathāpi ākāse; |
going unhindered through a wall, through a rampart, through a mountain as if through space; |
pathaviyāpi ummujjanimujjaṁ karontaṁ seyyathāpi udake; |
diving in and out of the earth as if it were water; |
udakepi abhijjamāne gacchantaṁ seyyathāpi pathaviyaṁ; |
walking on water without sinking as if it were earth; |
ākāsepi pallaṅkena kamantaṁ seyyathāpi pakkhī sakuṇo; |
seated cross-legged, traveling in space like a winged bird; |
imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasantaṁ parimajjantaṁ yāva brahmalokāpi kāyena vasaṁ vattentaṁ. |
with his hand touching and stroking the moon and sun, so mighty and powerful; exercising mastery with his body even as far as the Brahmā world. |
Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti: |
Then that faithful, believing person reports it to an unfaithful, unbelieving person, saying: |
‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā. |
‘It is wonderful, sir, it is marvelous, sir, the great psychic power and might of the ascetic! |
Amāhaṁ bhikkhuṁ addasaṁ anekavihitaṁ iddhividhaṁ paccanubhontaṁ—ekopi hutvā bahudhā hontaṁ, bahudhāpi hutvā eko hontaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vattentan’ti. |
I saw a bhikkhu wielding the various kinds of psychic power: having been one, becoming many; having been many, becoming one… and so on… exercising mastery with his body even as far as the Brahmā world.’ |
Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya: |
Then that unfaithful, unbelieving person would say to that faithful, believing person: |
‘atthi kho, bho, gandhārī nāma vijjā. |
‘Sir, there is a charm called the Gandhārī charm. |
Tāya so bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vattetī’ti. |
It is with that charm that the bhikkhu wields the various kinds of psychic power: having been one, he becomes many; having been many, he becomes one… and so on… he exercises mastery with his body even as far as the Brahmā world.’ |
Taṁ kiṁ maññasi, kevaṭṭa, api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti? |
What do you think, Kevaṭṭa? Might that unfaithful, unbelieving person say that to the faithful, believing person?” |
“Vadeyya, bhante”ti. |
“He might, venerable sir.” |
“Imaṁ kho ahaṁ, kevaṭṭa, iddhipāṭihāriye ādīnavaṁ sampassamāno iddhipāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi. |
“Seeing this drawback to the wonder of psychic power, Kevaṭṭa, I am troubled by, ashamed of, and disgusted with the wonder of psychic power. |
2. Ādesanāpāṭihāriya |
2. The Wonder of Telepathy |
Katamañca, kevaṭṭa, ādesanāpāṭihāriyaṁ? |
And what, Kevaṭṭa, is the wonder of telepathy? |
Idha, kevaṭṭa, bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati: |
Here, Kevaṭṭa, a bhikkhu reveals the minds of other beings, of other individuals, he reveals their mental states, he reveals what they have thought, he reveals what they have pondered, saying: |
‘evampi te mano, itthampi te mano, itipi te cittan’ti. |
‘Your mind is thus, your mind is like this, your thoughts are like this.’ |
Tamenaṁ aññataro saddho pasanno passati taṁ bhikkhuṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ: |
Then some faithful, believing person sees that bhikkhu revealing the minds of other beings, of other individuals, revealing their mental states, revealing what they have thought, revealing what they have pondered, saying: |
‘evampi te mano, itthampi te mano, itipi te cittan’ti. |
‘Your mind is thus, your mind is like this, your thoughts are like this.’ |
Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti: |
Then that faithful, believing person reports it to an unfaithful, unbelieving person, saying: |
‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā. |
‘It is wonderful, sir, it is marvelous, sir, the great psychic power and might of the ascetic! |
Amāhaṁ bhikkhuṁ addasaṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ: |
I saw a bhikkhu revealing the minds of other beings, of other individuals, revealing their mental states, revealing what they have thought, revealing what they have pondered, saying: |
“evampi te mano, itthampi te mano, itipi te cittan”’ti. |
“Your mind is thus, your mind is like this, your thoughts are like this.”’ |
Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya: |
Then that unfaithful, unbelieving person would say to that faithful, believing person: |
‘atthi kho, bho, maṇikā nāma vijjā; |
‘Sir, there is a charm called the Maṇikā charm; |
tāya so bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati: |
it is with that charm that the bhikkhu reveals the minds of other beings, of other individuals, he reveals their mental states, he reveals what they have thought, he reveals what they have pondered, saying: |
“evampi te mano, itthampi te mano, itipi te cittan”’ti. |
“Your mind is thus, your mind is like this, your thoughts are like this.”’ |
Taṁ kiṁ maññasi, kevaṭṭa, api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti? |
What do you think, Kevaṭṭa? Might that unfaithful, unbelieving person say that to the faithful, believing person?” |
“Vadeyya, bhante”ti. |
“He might, venerable sir.” |
“Imaṁ kho ahaṁ, kevaṭṭa, ādesanāpāṭihāriye ādīnavaṁ sampassamāno ādesanāpāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi. |
“Seeing this drawback to the wonder of telepathy, Kevaṭṭa, I am troubled by, ashamed of, and disgusted with the wonder of telepathy. |
3. Anusāsanīpāṭihāriya |
3. The Wonder of Instruction |
Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṁ? |
And what, Kevaṭṭa, is the wonder of instruction? |
Idha, kevaṭṭa, bhikkhu evamanusāsati: |
Here, Kevaṭṭa, a bhikkhu gives instruction in this way: |
‘evaṁ vitakketha, mā evaṁ vitakkayittha, evaṁ manasikarotha, mā evaṁ manasākattha, idaṁ pajahatha, idaṁ upasampajja viharathā’ti. |
‘Think in this way, do not think in that way; direct your mind in this way, do not direct your mind in that way; abandon this, enter and dwell in that.’ |
Idaṁ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ. |
This, Kevaṭṭa, is called the wonder of instruction. |
Puna caparaṁ, kevaṭṭa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho …pe… Evaṁ kho, kevaṭṭa, bhikkhu sīlasampanno hoti …pe… paṭhamaṁ jhānaṁ upasampajja viharati. |
Furthermore, Kevaṭṭa, a Tathāgata appears in the world, an arahant, a perfectly enlightened one… Thus, Kevaṭṭa, a bhikkhu is accomplished in virtue… he enters and abides in the first jhāna. |
Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe… |
This, Kevaṭṭa, is also called the wonder of instruction… |
dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. |
the second jhāna… the third jhāna… he enters and abides in the fourth jhāna. |
Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe… |
This, Kevaṭṭa, is also called the wonder of instruction… |
ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti …pe… idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe… |
he directs and inclines his mind to the knowledge of vision… this, Kevaṭṭa, is also called the wonder of instruction… |
nāparaṁ itthattāyāti pajānāti …pe… idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ. |
he understands, ‘...there is no more of this state of being.’... This, Kevaṭṭa, is also called the wonder of instruction. |
Imāni kho, kevaṭṭa, tīṇi pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni. |
These, Kevaṭṭa, are the three wonders that I have made known, having realized them for myself with direct knowledge. |
4. Bhūtanirodhesakabhikkhuvatthu |
4. The Story of the Bhikkhu Who Sought the End of the Elements |
Bhūtapubbaṁ, kevaṭṭa, imasmiññeva bhikkhusaṅghe aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: |
Once in the past, Kevaṭṭa, in this very Bhikkhu Saṅgha, a certain bhikkhu had this thought arise in his mind: |
‘kattha nu kho ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? |
‘Where do these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder?’ |
Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte devayāniyo maggo pāturahosi. |
Then, Kevaṭṭa, that bhikkhu entered into such a state of concentration that the path to the devas appeared in his concentrated mind. |
Atha kho so, kevaṭṭa, bhikkhu yena cātumahārājikā devā tenupasaṅkami; |
Then, Kevaṭṭa, that bhikkhu approached the devas of the realm of the Four Great Kings, and having approached, he said to them: |
upasaṅkamitvā cātumahārājike deve etadavoca: |
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‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? |
‘Friends, where do these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder?’ |
Evaṁ vutte, kevaṭṭa, cātumahārājikā devā taṁ bhikkhuṁ etadavocuṁ: |
When this was said, Kevaṭṭa, the devas of the realm of the Four Great Kings said to that bhikkhu: |
‘mayampi kho, bhikkhu, na jānāma: |
‘We too, bhikkhu, do not know |
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. |
where these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder. |
Atthi kho, bhikkhu, cattāro mahārājāno amhehi abhikkantatarā ca paṇītatarā ca. |
But, bhikkhu, there are the Four Great Kings, more excellent and more sublime than we are. |
Te kho etaṁ jāneyyuṁ: |
They would know |
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. |
where these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder.’ |
Atha kho so, kevaṭṭa, bhikkhu yena cattāro mahārājāno tenupasaṅkami; |
Then, Kevaṭṭa, that bhikkhu approached the Four Great Kings, and having approached, he said to them: |
upasaṅkamitvā cattāro mahārāje etadavoca: |
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‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? |
‘Friends, where do these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder?’ |
Evaṁ vutte, kevaṭṭa, cattāro mahārājāno taṁ bhikkhuṁ etadavocuṁ: |
When this was said, Kevaṭṭa, the Four Great Kings said to that bhikkhu: |
‘mayampi kho, bhikkhu, na jānāma: |
‘We too, bhikkhu, do not know |
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu, āpodhātu tejodhātu vāyodhātū”ti. |
where these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder. |
Atthi kho, bhikkhu, tāvatiṁsā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. |
But, bhikkhu, there are the Tāvatiṃsa devas, more excellent and more sublime than we are. |
Te kho etaṁ jāneyyuṁ: |
They would know |
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. |
where these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder.’ |
Atha kho so, kevaṭṭa, bhikkhu yena tāvatiṁsā devā tenupasaṅkami; |
Then, Kevaṭṭa, that bhikkhu approached the Tāvatiṃsa devas, and having approached, he said to them: |
upasaṅkamitvā tāvatiṁse deve etadavoca: |
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‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? |
‘Friends, where do these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder?’ |
Evaṁ vutte, kevaṭṭa, tāvatiṁsā devā taṁ bhikkhuṁ etadavocuṁ: |
When this was said, Kevaṭṭa, the Tāvatiṃsa devas said to that bhikkhu: |
‘mayampi kho, bhikkhu, na jānāma: |
‘We too, bhikkhu, do not know |
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. |
where these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder. |
Atthi kho, bhikkhu, sakko nāma devānamindo amhehi abhikkantataro ca paṇītataro ca. |
But, bhikkhu, there is Sakka, lord of the devas, more excellent and more sublime than we are. |
So kho etaṁ jāneyya: |
He would know |
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. |
where these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder.’ |
Atha kho so, kevaṭṭa, bhikkhu yena sakko devānamindo tenupasaṅkami; |
Then, Kevaṭṭa, that bhikkhu approached Sakka, lord of the devas, and having approached, he said to Sakka, lord of the devas: |
upasaṅkamitvā sakkaṁ devānamindaṁ etadavoca: |
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‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? |
‘Friend, where do these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder?’ |
Evaṁ vutte, kevaṭṭa, sakko devānamindo taṁ bhikkhuṁ etadavoca: |
When this was said, Kevaṭṭa, Sakka, lord of the devas, said to that bhikkhu: |
‘ahampi kho, bhikkhu, na jānāmi: |
‘I too, bhikkhu, do not know |
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. |
where these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder. |
Atthi kho, bhikkhu, yāmā nāma devā …pe… suyāmo nāma devaputto … tusitā nāma devā … santussito nāma devaputto … nimmānaratī nāma devā … sunimmito nāma devaputto … paranimmitavasavattī nāma devā … vasavattī nāma devaputto amhehi abhikkantataro ca paṇītataro ca. |
But, bhikkhu, there are the Yāma devas… a deva son named Suyāma… the Tusita devas… a deva son named Santusita… the Nimmānaratī devas… a deva son named Sunimmita… the Paranimmitavasavattī devas… a deva son named Vasavattī, more excellent and more sublime than we are. |
So kho etaṁ jāneyya: |
He would know |
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. |
where these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder.’ |
Atha kho so, kevaṭṭa, bhikkhu yena vasavattī devaputto tenupasaṅkami; |
Then, Kevaṭṭa, that bhikkhu approached the deva son Vasavattī, and having approached, he said to the deva son Vasavattī: |
upasaṅkamitvā vasavattiṁ devaputtaṁ etadavoca: |
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‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? |
‘Friend, where do these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder?’ |
Evaṁ vutte, kevaṭṭa, vasavattī devaputto taṁ bhikkhuṁ etadavoca: |
When this was said, Kevaṭṭa, the deva son Vasavattī said to that bhikkhu: |
‘ahampi kho, bhikkhu, na jānāmi: |
‘I too, bhikkhu, do not know |
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. |
where these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder. |
Atthi kho, bhikkhu, brahmakāyikā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. |
But, bhikkhu, there are the devas of the Brahmā world, more excellent and more sublime than we are. |
Te kho etaṁ jāneyyuṁ: |
They would know |
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. |
where these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder.’ |
Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte brahmayāniyo maggo pāturahosi. |
Then, Kevaṭṭa, that bhikkhu entered into such a state of concentration that the path to the Brahmā world appeared in his concentrated mind. |
Atha kho so, kevaṭṭa, bhikkhu yena brahmakāyikā devā tenupasaṅkami; |
Then, Kevaṭṭa, that bhikkhu approached the devas of the retinue of Brahmā, and having approached, he said to them: |
upasaṅkamitvā brahmakāyike deve etadavoca: |
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‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? |
‘Friends, where do these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder?’ |
Evaṁ vutte, kevaṭṭa, brahmakāyikā devā taṁ bhikkhuṁ etadavocuṁ: |
When this was said, Kevaṭṭa, the devas of the retinue of Brahmā said to that bhikkhu: |
‘mayampi kho, bhikkhu, na jānāma: |
‘We too, bhikkhu, do not know |
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. |
where these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder. |
Atthi kho, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ amhehi abhikkantataro ca paṇītataro ca. |
But, bhikkhu, there is Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, the All-Powerful, the Lord, the Maker, the Creator, the Chief, the Disposer, the Master, the Father of all that have been and are to be, more excellent and more sublime than we are. |
So kho etaṁ jāneyya: |
He would know |
“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. |
where these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder.’ |
‘Kahaṁ panāvuso, etarahi so mahābrahmā’ti? |
‘But where, friends, is that Great Brahmā now?’ |
‘Mayampi kho, bhikkhu, na jānāma, yattha vā brahmā yena vā brahmā yahiṁ vā brahmā; |
‘We too, bhikkhu, do not know where Brahmā is, or by what way Brahmā is, or in what place Brahmā is. |
api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati, obhāso pātubhavatī’ti. |
But, bhikkhu, when the signs are seen, a light arises, a radiance appears, Brahmā will appear. For this is the prior sign of the appearance of Brahmā, that is, a light arises, a radiance appears.’ |
Atha kho so, kevaṭṭa, mahābrahmā nacirasseva pāturahosi. |
Then, Kevaṭṭa, that Great Brahmā appeared before long. |
Atha kho so, kevaṭṭa, bhikkhu yena so mahābrahmā tenupasaṅkami; |
Then, Kevaṭṭa, that bhikkhu approached that Great Brahmā, and having approached, he said to that Great Brahmā: |
upasaṅkamitvā taṁ mahābrahmānaṁ etadavoca: |
‘Friend, where do these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder?’ |
‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? |
When this was said, Kevaṭṭa, that Great Brahmā said to that bhikkhu: |
Evaṁ vutte, kevaṭṭa, so mahābrahmā taṁ bhikkhuṁ etadavoca: |
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‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti. |
‘I, bhikkhu, am Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, the All-Powerful, the Lord, the Maker, the Creator, the Chief, the Disposer, the Master, the Father of all that have been and are to be.’ |
Dutiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca: |
For a second time, Kevaṭṭa, that bhikkhu said to that Great Brahmā: |
‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi: |
‘I did not ask you, friend, in this way: |
“tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti. |
“Are you Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, the All-Powerful, the Lord, the Maker, the Creator, the Chief, the Disposer, the Master, the Father of all that have been and are to be?” |
Evañca kho ahaṁ taṁ, āvuso, pucchāmi: |
But I ask you this, friend: |
“kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti? |
“Where do these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder?”’ |
Dutiyampi kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ etadavoca: |
For a second time, Kevaṭṭa, that Great Brahmā said to that bhikkhu: |
‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti. |
‘I, bhikkhu, am Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, the All-Powerful, the Lord, the Maker, the Creator, the Chief, the Disposer, the Master, the Father of all that have been and are to be.’ |
Tatiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca: |
For a third time, Kevaṭṭa, that bhikkhu said to that Great Brahmā: |
‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi: |
‘I did not ask you, friend, in this way: |
“tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti. |
“Are you Brahmā, the Great Brahmā, the Conqueror, the Unconquered, the All-Seeing, the All-Powerful, the Lord, the Maker, the Creator, the Chief, the Disposer, the Master, the Father of all that have been and are to be?” |
Evañca kho ahaṁ taṁ, āvuso, pucchāmi: |
But I ask you this, friend: |
“kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti? |
“Where do these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder?”’ |
Atha kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ bāhāyaṁ gahetvā ekamantaṁ apanetvā taṁ bhikkhuṁ etadavoca: |
Then, Kevaṭṭa, the Great Brahmā took that bhikkhu by the arm, led him aside, and said to that bhikkhu: |
‘ime kho maṁ, bhikkhu, brahmakāyikā devā evaṁ jānanti, “natthi kiñci brahmuno aññātaṁ, natthi kiñci brahmuno adiṭṭhaṁ, natthi kiñci brahmuno aviditaṁ, natthi kiñci brahmuno asacchikatan”ti. |
‘These devas of the retinue of Brahmā, bhikkhu, know me thus: “There is nothing that Brahmā does not know, there is nothing that Brahmā does not see, there is nothing that Brahmā has not understood, there is nothing that Brahmā has not realized.” |
Tasmāhaṁ tesaṁ sammukhā na byākāsiṁ. |
That is why I did not answer in front of them. |
Ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātūti. |
I too, bhikkhu, do not know where these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder. |
Tasmātiha, bhikkhu, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ taṁ bhagavantaṁ atidhāvitvā bahiddhā pariyeṭṭhiṁ āpajjasi imassa pañhassa veyyākaraṇāya. |
Therefore, bhikkhu, it was a mistake on your part, it was a fault on your part, that you, having passed by the Blessed One, sought an answer to this question elsewhere. |
Gaccha tvaṁ, bhikkhu, tameva bhagavantaṁ upasaṅkamitvā imaṁ pañhaṁ puccha, yathā ca te bhagavā byākaroti, tathā naṁ dhāreyyāsī’ti. |
Go, bhikkhu, approach the Blessed One himself and ask this question, and as the Blessed One answers, so should you hold it.’ |
Atha kho so, kevaṭṭa, bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; |
Then, Kevaṭṭa, that bhikkhu—just as a strong man might stretch out his bent arm, or bend his outstretched arm; |
evameva brahmaloke antarahito mama purato pāturahosi. |
in the same way, he disappeared from the Brahmā world and appeared before me. |
Atha kho so, kevaṭṭa, bhikkhu maṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho, kevaṭṭa, so bhikkhu maṁ etadavoca: |
Then, Kevaṭṭa, that bhikkhu paid homage to me and sat down to one side. Seated to one side, Kevaṭṭa, that bhikkhu said to me: |
‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? |
‘Venerable sir, where do these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder?’ |
4.1. Tīradassisakuṇupamā |
4.1. The Parable of the Shore-Sighting Bird |
Evaṁ vutte, ahaṁ, kevaṭṭa, taṁ bhikkhuṁ etadavocaṁ— |
When this was said, I, Kevaṭṭa, said this to that bhikkhu— |
bhūtapubbaṁ, bhikkhu, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti. |
Once in the past, bhikkhu, sea-faring merchants, taking a shore-sighting bird, sailed into the ocean in their ship. |
Te atīradakkhiniyā nāvāya tīradassiṁ sakuṇaṁ muñcanti. |
When the ship was out of sight of land, they would release the shore-sighting bird. |
So gacchateva puratthimaṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati uddhaṁ disaṁ, gacchati anudisaṁ. |
It would fly to the east, it would fly to the south, it would fly to the west, it would fly to the north, it would fly upwards, it would fly to the intermediate directions. |
Sace so samantā tīraṁ passati, tathāgatakova hoti. |
If it saw land all around, it would fly there. |
Sace pana so samantā tīraṁ na passati, tameva nāvaṁ paccāgacchati. |
But if it did not see land all around, it would return to that same ship. |
Evameva kho tvaṁ, bhikkhu, yato yāva brahmalokā pariyesamāno imassa pañhassa veyyākaraṇaṁ nājjhagā, atha mamaññeva santike paccāgato. |
In the same way, bhikkhu, having searched as far as the Brahmā world, you did not find an answer to this question, and so you have returned to my presence. |
Na kho eso, bhikkhu, pañho evaṁ pucchitabbo: |
This question, bhikkhu, should not be asked in this way: |
‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? |
‘Venerable sir, where do these four great elements—that is, the earth element, the water element, the fire element, the air element—cease without remainder?’ |
Evañca kho eso, bhikkhu, pañho pucchitabbo: |
Rather, bhikkhu, the question should be asked in this way: |
‘Kattha āpo ca pathavī, |
‘Where do water and earth, |
tejo vāyo na gādhati; |
fire and air find no footing? |
Kattha dīghañca rassañca, |
Where do long and short, |
aṇuṁ thūlaṁ subhāsubhaṁ; |
fine and coarse, beautiful and ugly, |
Kattha nāmañca rūpañca, |
Where do name and form |
asesaṁ uparujjhatī’ti. |
cease without remainder?’ |
Tatra veyyākaraṇaṁ bhavati: |
There, the answer is: |
‘Viññāṇaṁ anidassanaṁ, |
‘Consciousness that is non-manifest, |
anantaṁ sabbatopabhaṁ; |
infinite, accessible from all sides, |
Ettha āpo ca pathavī, |
Here water and earth, |
tejo vāyo na gādhati. |
fire and air find no footing. |
Ettha dīghañca rassañca, |
Here long and short, |
aṇuṁ thūlaṁ subhāsubhaṁ; |
fine and coarse, beautiful and ugly, |
Ettha nāmañca rūpañca, |
Here name and form |
asesaṁ uparujjhati; |
cease without remainder. |
Viññāṇassa nirodhena, |
With the cessation of consciousness, |
etthetaṁ uparujjhatī’”ti. |
here this ceases.’” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamano kevaṭṭo gahapatiputto bhagavato bhāsitaṁ abhinandīti. |
Pleased, Kevaṭṭa the householder’s son delighted in the Blessed One’s words. |
Kevaṭṭasuttaṁ niṭṭhitaṁ ekādasamaṁ. |
The Discourse to Kevaṭṭa, the eleventh, is finished. |
dn12 |
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Dīgha Nikāya 12 |
Long Discourses 12 |
Lohiccasutta |
To Lohicca |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari. |
Thus have I heard. On one occasion the Blessed One, while wandering on tour in the Kosalan country with a large Saṅgha of about five hundred bhikkhus, arrived at Sālavatikā. |
Tena kho pana samayena lohicco brāhmaṇo sālavatikaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ. |
Now on that occasion the brahmin Lohicca was living in Sālavatikā, a place teeming with life, with much grass, timber, and water, and with much grain, a royal domain, a royal gift, given to him by King Pasenadi of Kosala as a royal grant. |
Tena kho pana samayena lohiccassa brāhmaṇassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: |
Now on that occasion, this evil view had arisen in the brahmin Lohicca: |
“idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. |
“Suppose a recluse or a brahmin were to attain a wholesome state. Having attained that wholesome state, he should not declare it to another, for what can one person do for another? |
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; |
It is as if, having cut an old bond, one were to make a new bond. |
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī”ti. |
I say that this is an evil, greedy quality, for what can one person do for another?” |
Assosi kho lohicco brāhmaṇo: |
The brahmin Lohicca heard: |
“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sālavatikaṁ anuppatto. |
“The recluse Gotama, the Sakyan son who went forth from the Sakyan clan, while wandering on tour in the Kosalan country with a large Saṅgha of about five hundred bhikkhus, has arrived at Sālavatikā. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now a good report of that Blessed Gotama has circulated thus: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. |
‘That Blessed One is 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.’ |
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. |
He makes this world with its devas, its Māras, and its Brahmās, this generation with its recluses and brahmins, with its devas and humans, known, having realized it 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 its phrasing; he reveals the holy life, which is completely perfect and pure. |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. |
It is good to see such Arahants.” |
Atha kho lohicco brāhmaṇo rosikaṁ nhāpitaṁ āmantesi: |
Then the brahmin Lohicca addressed Rosika the barber: |
“ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; |
“Come, my dear Rosika, go to the recluse Gotama and |
upasaṅkamitvā mama vacanena samaṇaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: |
in my name ask the recluse Gotama about his health, freedom from illness, lightness, strength, and comfortable living, saying: |
‘lohicco, bho gotama, brāhmaṇo bhavantaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti; |
‘The brahmin Lohicca, good Gotama, asks the venerable Gotama about his health, freedom from illness, lightness, strength, and comfortable living.’ |
evañca vadehi—adhivāsetu kira bhavaṁ gotamo lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. |
And say this: ‘May the venerable Gotama, together with the Saṅgha of bhikkhus, consent to accept tomorrow’s meal from the brahmin Lohicca.’” |
“Evaṁ, bho”ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; |
“Yes, sir,” Rosika the barber replied to the brahmin Lohicca, and he went to the Blessed One, |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
paid homage to him, and sat down to one side. |
Ekamantaṁ nisinno kho rosikā nhāpito bhagavantaṁ etadavoca: |
Seated to one side, Rosika the barber said to the Blessed One: |
“lohicco, bhante, brāhmaṇo bhagavantaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; |
“The brahmin Lohicca, venerable sir, asks the Blessed One about his health, freedom from illness, lightness, strength, and comfortable living. |
evañca vadeti—adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. |
And he says this: ‘May the Blessed One, venerable sir, together with the Saṅgha of bhikkhus, consent to accept tomorrow’s meal from the brahmin Lohicca.’” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by his silence. |
Atha kho rosikā nhāpito bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena lohicco brāhmaṇo tenupasaṅkami; |
Then Rosika the barber, having understood the Blessed One’s consent, rose from his seat, paid homage to the Blessed One, circumambulated him, and went to the brahmin Lohicca. |
upasaṅkamitvā lohiccaṁ brāhmaṇaṁ etadavoca: |
He approached the brahmin Lohicca and said: |
“avocumhā kho mayaṁ bhoto vacanena taṁ bhagavantaṁ: |
“We told that Blessed One in your name: |
‘lohicco, bhante, brāhmaṇo bhagavantaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; |
‘The brahmin Lohicca, venerable sir, asks the Blessed One about his health, freedom from illness, lightness, strength, and comfortable living. |
evañca vadeti—adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti. |
And he says this: ‘May the Blessed One, venerable sir, together with the Saṅgha of bhikkhus, consent to accept tomorrow’s meal from the brahmin Lohicca.’ |
Adhivutthañca pana tena bhagavatā”ti. |
And the Blessed One has consented.” |
Atha kho lohicco brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā rosikaṁ nhāpitaṁ āmantesi: |
Then, when the night had passed, the brahmin Lohicca had fine food of various kinds prepared in his own residence and addressed Rosika the barber: |
“ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; |
“Come, my dear Rosika, go to the recluse Gotama and |
upasaṅkamitvā samaṇassa gotamassa kālaṁ ārocehi—kālo, bho gotama, niṭṭhitaṁ bhattan”ti. |
announce the time to the recluse Gotama, saying: ‘It is time, good Gotama, the meal is ready.’” |
“Evaṁ, bho”ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; |
“Yes, sir,” Rosika the barber replied to the brahmin Lohicca, and he went to the Blessed One, |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
paid homage to him, and stood to one side. |
Ekamantaṁ ṭhito kho rosikā nhāpito bhagavato kālaṁ ārocesi: |
Standing to one side, Rosika the barber 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 saddhiṁ bhikkhusaṅghena yena sālavatikā tenupasaṅkami. |
Then the Blessed One, having dressed in the morning, taking his bowl and robe, went with the Saṅgha of bhikkhus to Sālavatikā. |
Tena kho pana samayena rosikā nhāpito bhagavantaṁ piṭṭhito piṭṭhito anubandho hoti. |
Now on that occasion, Rosika the barber was following close behind the Blessed One. |
Atha kho rosikā nhāpito bhagavantaṁ etadavoca: |
Then Rosika the barber said to the Blessed One: |
“lohiccassa, bhante, brāhmaṇassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: |
“Venerable sir, this evil view has arisen in the brahmin Lohicca: |
‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya—kiñhi paro parassa karissati. |
‘Suppose a recluse or a brahmin were to attain a wholesome state. Having attained that wholesome state, he should not declare it to another—for what can one person do for another? |
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; |
It is as if, having cut an old bond, one were to make a new bond. |
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—kiñhi paro parassa karissatī’ti. |
I say that this is an evil, greedy quality—for what can one person do for another?’ |
Sādhu, bhante, bhagavā lohiccaṁ brāhmaṇaṁ etasmā pāpakā diṭṭhigatā vivecetū”ti. |
It would be good, venerable sir, if the Blessed One would free the brahmin Lohicca from this evil view.” |
“Appeva nāma siyā, rosike, appeva nāma siyā, rosike”ti. |
“It may be so, Rosika, it may be so, Rosika.” |
Atha kho bhagavā yena lohiccassa brāhmaṇassa nivesanaṁ tenupasaṅkami; |
Then the Blessed One went to the residence of the brahmin Lohicca |
upasaṅkamitvā paññatte āsane nisīdi. |
and sat down on the prepared seat. |
Atha kho lohicco brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then the brahmin Lohicca, with his own hands, served and satisfied the Saṅgha of bhikkhus headed by the Buddha with fine food of various kinds. |
1. Lohiccabrāhmaṇānuyoga |
1. Questioning the Brahmin Lohicca |
Atha kho lohicco brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
Then, when the Blessed One had finished his meal and had removed his hand from the bowl, the brahmin Lohicca took a low seat and sat down to one side. |
Ekamantaṁ nisinnaṁ kho lohiccaṁ brāhmaṇaṁ bhagavā etadavoca: |
Seated to one side, the Blessed One said to the brahmin Lohicca: |
“saccaṁ kira te, lohicca, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: |
“Is it true, Lohicca, that this evil view has arisen in you: |
‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. |
‘Suppose a recluse or a brahmin were to attain a wholesome state. Having attained that wholesome state, he should not declare it to another, for what can one person do for another? |
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; |
It is as if, having cut an old bond, one were to make a new bond. |
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī’”ti? |
I say that this is an evil, greedy quality, for what can one person do for another?’” |
“Evaṁ, bho gotama”. |
“So it is, good Gotama.” |
“Taṁ kiṁ maññasi, lohicca, nanu tvaṁ sālavatikaṁ ajjhāvasasī”ti? |
“What do you think, Lohicca? Do you not live in Sālavatikā?” |
“Evaṁ, bho gotama”. |
“So it is, good Gotama.” |
“Yo nu kho, lohicca, evaṁ vadeyya: |
“Now, Lohicca, suppose someone were to say: |
‘lohicco brāhmaṇo sālavatikaṁ ajjhāvasati. |
‘The brahmin Lohicca lives in Sālavatikā. |
Yā sālavatikāya samudayasañjāti lohiccova taṁ brāhmaṇo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. |
Whatever revenue arises from Sālavatikā, Lohicca the brahmin should enjoy it alone, and not give any to others.’ |
Evaṁ vādī so ye taṁ upajīvanti, tesaṁ antarāyakaro vā hoti, no vā”ti? |
Would one who speaks thus be an obstacle-maker for those who depend on you, or not?” |
“Antarāyakaro, bho gotama”. |
“He would be an obstacle-maker, good Gotama.” |
“Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti? |
“Being an obstacle-maker, would he be a compassionate well-wisher for them, or a malicious ill-wisher?” |
“Ahitānukampī, bho gotama”. |
“A malicious ill-wisher, good Gotama.” |
“Ahitānukampissa mettaṁ vā tesu cittaṁ paccupaṭṭhitaṁ hoti sapattakaṁ vā”ti? |
“For a malicious ill-wisher, would his mind be established in loving-kindness towards them, or in enmity?” |
“Sapattakaṁ, bho gotama”. |
“In enmity, good Gotama.” |
“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti? |
“When the mind is established in enmity, is there wrong view or right view?” |
“Micchādiṭṭhi, bho gotama”. |
“Wrong view, good Gotama.” |
“Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. |
“For one with wrong view, Lohicca, I declare one of two destinations: either hell or the animal realm. |
Taṁ kiṁ maññasi, lohicca, nanu rājā pasenadi kosalo kāsikosalaṁ ajjhāvasatī”ti? |
What do you think, Lohicca? Does not King Pasenadi of Kosala live in Kāsī-Kosala?” |
“Evaṁ, bho gotama”. |
“So it is, good Gotama.” |
“Yo nu kho, lohicca, evaṁ vadeyya: |
“Now, Lohicca, suppose someone were to say: |
‘rājā pasenadi kosalo kāsikosalaṁ ajjhāvasati; |
‘King Pasenadi of Kosala lives in Kāsī-Kosala. |
yā kāsikosale samudayasañjāti, rājāva taṁ pasenadi kosalo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. |
Whatever revenue arises from Kāsī-Kosala, King Pasenadi of Kosala should enjoy it alone, and not give any to others.’ |
Evaṁ vādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro vā hoti, no vā”ti? |
Would one who speaks thus be an obstacle-maker for those who depend on King Pasenadi of Kosala—yourself and others—or not?” |
“Antarāyakaro, bho gotama”. |
“He would be an obstacle-maker, good Gotama.” |
“Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti? |
“Being an obstacle-maker, would he be a compassionate well-wisher for them, or a malicious ill-wisher?” |
“Ahitānukampī, bho gotama”. |
“A malicious ill-wisher, good Gotama.” |
“Ahitānukampissa mettaṁ vā tesu cittaṁ paccupaṭṭhitaṁ hoti sapattakaṁ vā”ti? |
“For a malicious ill-wisher, would his mind be established in loving-kindness towards them, or in enmity?” |
“Sapattakaṁ, bho gotama”. |
“In enmity, good Gotama.” |
“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti? |
“When the mind is established in enmity, is there wrong view or right view?” |
“Micchādiṭṭhi, bho gotama”. |
“Wrong view, good Gotama.” |
“Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. |
“For one with wrong view, Lohicca, I declare one of two destinations: either hell or the animal realm. |
Iti kira, lohicca, yo evaṁ vadeyya: |
So, Lohicca, one who would say: |
‘lohicco brāhmaṇo sālavatikaṁ ajjhāvasati; |
‘The brahmin Lohicca lives in Sālavatikā. |
yā sālavatikāya samudayasañjāti, lohiccova taṁ brāhmaṇo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. |
Whatever revenue arises from Sālavatikā, Lohicca the brahmin should enjoy it alone, and not give any to others’— |
Evaṁvādī so ye taṁ upajīvanti, tesaṁ antarāyakaro hoti. |
one who speaks thus is an obstacle-maker for those who depend on you. |
Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. |
Being an obstacle-maker, he is a malicious ill-wisher; for a malicious ill-wisher, the mind is established in enmity; when the mind is established in enmity, there is wrong view. |
Evameva kho, lohicca, yo evaṁ vadeyya: |
Just so, Lohicca, is one who would say: |
‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. |
‘Suppose a recluse or a brahmin were to attain a wholesome state. Having attained that wholesome state, he should not declare it to another, for what can one person do for another? |
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya …pe… karissatī’ti. |
It is as if, having cut an old bond, one were to make a new bond... for what can one person do for another?’ |
Evaṁvādī so ye te kulaputtā tathāgatappaveditaṁ dhammavinayaṁ āgamma evarūpaṁ uḷāraṁ visesaṁ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti, ye cime dibbā gabbhā paripācenti dibbānaṁ bhavānaṁ abhinibbattiyā, tesaṁ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. |
One who speaks thus is an obstacle-maker for those clansmen who, having gained faith in the Dhamma-Vinaya proclaimed by the Tathāgata, attain such a sublime distinction: they realize the fruit of stream-entry, they realize the fruit of once-returning, they realize the fruit of non-returning, they realize arahantship; and for those who ripen the divine wombs for rebirth in divine states. Being an obstacle-maker, he is a malicious ill-wisher; for a malicious ill-wisher, the mind is established in enmity; when the mind is established in enmity, there is wrong view. |
Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. |
For one with wrong view, Lohicca, I declare one of two destinations: either hell or the animal realm. |
Iti kira, lohicca, yo evaṁ vadeyya: |
So, Lohicca, one who would say: |
‘rājā pasenadi kosalo kāsikosalaṁ ajjhāvasati; |
‘King Pasenadi of Kosala lives in Kāsī-Kosala. |
yā kāsikosale samudayasañjāti, rājāva taṁ pasenadi kosalo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. |
Whatever revenue arises from Kāsī-Kosala, King Pasenadi of Kosala should enjoy it alone, and not give any to others’— |
Evaṁvādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro hoti. |
one who speaks thus is an obstacle-maker for those who depend on King Pasenadi of Kosala—yourself and others. |
Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. |
Being an obstacle-maker, he is a malicious ill-wisher; for a malicious ill-wisher, the mind is established in enmity; when the mind is established in enmity, there is wrong view. |
Evameva kho, lohicca, yo evaṁ vadeyya: |
Just so, Lohicca, is one who would say: |
‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. |
‘Suppose a recluse or a brahmin were to attain a wholesome state. Having attained that wholesome state, he should not declare it to another, for what can one person do for another? |
Seyyathāpi nāma …pe… kiñhi paro parassa karissatī’ti. |
It is as if… for what can one person do for another?’ |
Evaṁvādī so ye te kulaputtā tathāgatappaveditaṁ dhammavinayaṁ āgamma evarūpaṁ uḷāraṁ visesaṁ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti. |
One who speaks thus is an obstacle-maker for those clansmen who, having gained faith in the Dhamma-Vinaya proclaimed by the Tathāgata, attain such a sublime distinction: they realize the fruit of stream-entry, they realize the fruit of once-returning, they realize the fruit of non-returning, they realize arahantship. |
Ye cime dibbā gabbhā paripācenti dibbānaṁ bhavānaṁ abhinibbattiyā, tesaṁ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. |
And for those who ripen the divine wombs for rebirth in divine states. Being an obstacle-maker, he is a malicious ill-wisher; for a malicious ill-wisher, the mind is established in enmity; when the mind is established in enmity, there is wrong view. |
Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—nirayaṁ vā tiracchānayoniṁ vā. |
For one with wrong view, Lohicca, I declare one of two destinations: either hell or the animal realm. |
2. Tayocodanārahā |
2. Three Who Are Blameworthy |
Tayo khome, lohicca, satthāro, ye loke codanārahā; |
There are, Lohicca, three kinds of teachers who are blameworthy in the world. |
yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā. |
And if anyone should criticize such teachers, that criticism is true, factual, righteous, and blameless. |
Katame tayo? |
Which three? |
Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. |
Here, Lohicca, a certain teacher has not attained the goal of recluseship for the sake of which he went forth from home into homelessness. |
So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti: |
Without having attained that goal of recluseship, he teaches Dhamma to his disciples, saying: |
‘idaṁ vo hitāya idaṁ vo sukhāyā’ti. |
‘This is for your welfare, this is for your happiness.’ |
Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. |
His disciples do not want to listen, they do not lend an ear, they do not apply their minds to understand; they turn away from the teacher’s instruction and practice otherwise. |
So evamassa codetabbo: |
He should be criticized thus: |
‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto, taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi: |
‘The venerable one has not attained the goal of recluseship for the sake of which he went forth from home into homelessness. Without having attained that goal of recluseship, he teaches Dhamma to his disciples, saying: |
“idaṁ vo hitāya idaṁ vo sukhāyā”ti. |
“This is for your welfare, this is for your happiness.” |
Tassa te sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. |
His disciples do not want to listen, they do not lend an ear, they do not apply their minds to understand; they turn away from the teacher’s instruction and practice otherwise. |
Seyyathāpi nāma osakkantiyā vā ussakkeyya, parammukhiṁ vā āliṅgeyya; |
It is as if one were to pursue a woman who is backing away, or to embrace one who has turned her back. |
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—kiñhi paro parassa karissatī’ti. |
I say that this is an evil, greedy quality—for what can one person do for another?’ |
Ayaṁ kho, lohicca, paṭhamo satthā, yo loke codanāraho; |
This, Lohicca, is the first teacher who is blameworthy in the world. |
yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā. |
And if anyone should criticize such a teacher, that criticism is true, factual, righteous, and blameless. |
Puna caparaṁ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. |
Again, Lohicca, a certain teacher has not attained the goal of recluseship for the sake of which he went forth from home into homelessness. |
So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti: |
Without having attained that goal of recluseship, he teaches Dhamma to his disciples, saying: |
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. |
‘This is for your welfare, this is for your happiness.’ |
Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. |
His disciples want to listen, they lend an ear, they apply their minds to understand; they do not turn away from the teacher’s instruction and practice otherwise. |
So evamassa codetabbo: |
He should be criticized thus: |
‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto. |
‘The venerable one has not attained the goal of recluseship for the sake of which he went forth from home into homelessness. |
Taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi: |
Without having attained that goal of recluseship, he teaches Dhamma to his disciples, saying: |
“idaṁ vo hitāya, idaṁ vo sukhāyā”ti. |
“This is for your welfare, this is for your happiness.” |
Tassa te sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. |
His disciples want to listen, they lend an ear, they apply their minds to understand; they do not turn away from the teacher’s instruction and practice otherwise. |
Seyyathāpi nāma sakaṁ khettaṁ ohāya paraṁ khettaṁ niddāyitabbaṁ maññeyya, evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—kiñhi paro parassa karissatī’ti. |
It is as if, having neglected one’s own field, one were to think another’s field should be weeded. |
Ayaṁ kho, lohicca, dutiyo satthā, yo, loke codanāraho; |
I say that this is an evil, greedy quality—for what can one person do for another?’ |
yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā. |
This, Lohicca, is the second teacher who is blameworthy in the world. |
| And if anyone should criticize such a teacher, that criticism is true, factual, righteous, and blameless. | |
Puna caparaṁ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho anuppatto hoti. |
|
So taṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ deseti: |
Again, Lohicca, a certain teacher has attained the goal of recluseship for the sake of which he went forth from home into homelessness. |
‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. |
Having attained that goal of recluseship, he teaches Dhamma to his disciples, saying: |
Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. |
‘This is for your welfare, this is for your happiness.’ |
So evamassa codetabbo: |
His disciples do not want to listen, they do not lend an ear, they do not apply their minds to understand; they turn away from the teacher’s instruction and practice otherwise. |
‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho anuppatto. |
He should be criticized thus: |
Taṁ tvaṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ desesi: |
‘The venerable one has attained the goal of recluseship for the sake of which he went forth from home into homelessness. |
“idaṁ vo hitāya, idaṁ vo sukhāyā”ti. |
Having attained that goal of recluseship, he teaches Dhamma to his disciples, saying: |
Tassa te sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. |
“This is for your welfare, this is for your happiness.” |
Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; |
His disciples do not want to listen, they do not lend an ear, they do not apply their minds to understand; they turn away from the teacher’s instruction and practice otherwise. |
evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī’ti. |
It is as if, having cut an old bond, one were to make a new bond. |
Ayaṁ kho, lohicca, tatiyo satthā, yo loke codanāraho; |
I say that this is an evil, greedy quality—for what can one person do for another?’ |
yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā. |
This, Lohicca, is the third teacher who is blameworthy in the world. |
| And if anyone should criticize such a teacher, that criticism is true, factual, righteous, and blameless. | |
Ime kho, lohicca, tayo satthāro, ye loke codanārahā, yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā”ti. |
These, Lohicca, are the three teachers who are blameworthy in the world, and if anyone should criticize such teachers, that criticism is true, factual, righteous, and blameless.” |
3. Nacodanārahasatthu |
3. The Teacher Not Blameworthy |
Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca: |
When this was said, the brahmin Lohicca said to the Blessed One: |
“atthi pana, bho gotama, koci satthā, yo loke nacodanāraho”ti? |
“But is there, good Gotama, any teacher who is not blameworthy in the world?” |
“Atthi kho, lohicca, satthā, yo loke nacodanāraho”ti. |
“There is, Lohicca, a teacher who is not blameworthy in the world.” |
“Katamo pana so, bho gotama, satthā, yo loke nacodanāraho”ti? |
“But who, good Gotama, is that teacher who is not blameworthy in the world?” |
“Idha, lohicca, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe… Evaṁ kho, lohicca, bhikkhu sīlasampanno hoti …pe… paṭhamaṁ jhānaṁ upasampajja viharati … yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. |
“Here, Lohicca, a Tathāgata appears in the world, an Arahant, a perfectly enlightened one… Thus, Lohicca, a bhikkhu is accomplished in virtue… he enters and abides in the first jhāna… Lohicca, when a disciple attains such a sublime distinction under a teacher, that teacher is not blameworthy in the world. |
Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā. |
And if anyone should criticize such a teacher, that criticism is false, untrue, unrighteous, and blameworthy. |
…pe… Dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. |
… the second jhāna… the third jhāna… he enters and abides in the fourth jhāna. |
Yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā. |
Lohicca, when a disciple attains such a sublime distinction under a teacher, that teacher is not blameworthy in the world, and if anyone should criticize such a teacher, that criticism is false, untrue, unrighteous, and blameworthy. |
…pe… Ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā. |
… he directs and inclines his mind to knowledge and vision… Lohicca, when a disciple attains such a sublime distinction under a teacher, that teacher is not blameworthy in the world, and if anyone should criticize such a teacher, that criticism is false, untrue, unrighteous, and blameworthy. |
…pe… Nāparaṁ itthattāyāti pajānāti. |
… He understands: ‘…there is no more of this state of being.’ |
Yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā”ti. |
Lohicca, when a disciple attains such a sublime distinction under a teacher, that teacher is not blameworthy in the world, and if anyone should criticize such a teacher, that criticism is false, untrue, unrighteous, and blameworthy.” |
Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca: |
When this was said, the brahmin Lohicca said to the Blessed One: |
“seyyathāpi, bho gotama, puriso purisaṁ narakapapātaṁ patantaṁ kesesu gahetvā uddharitvā thale patiṭṭhapeyya; |
“Just as if, good Gotama, a man were to seize by the hair another man who was falling into a pit of hell and, having pulled him out, establish him on firm ground; |
evamevāhaṁ bhotā gotamena narakapapātaṁ papatanto uddharitvā thale patiṭṭhāpito. |
in the same way, I, who was falling into a pit of hell, have been pulled out by the good Gotama and established on firm ground. |
Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
Excellent, good Gotama, excellent, good Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
It is as if, good Gotama, one were to set upright what was overturned, or to reveal what was hidden, or to show the way to one who was lost, or to hold up a lamp in the darkness so that |
‘cakkhumanto rūpāni dakkhantī’ti; |
‘those with eyes might see forms’; |
evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
even so, the Dhamma has been made clear in many ways by the good Gotama. |
Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go to the venerable Gotama for refuge, and to the Dhamma and to the Saṅgha 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 this day forth as long as life lasts.” |
Lohiccasuttaṁ niṭṭhitaṁ dvādasamaṁ. |
The Discourse to Lohicca, the twelfth, is finished. |
dn13 |
|
Dīgha Nikāya 13 |
Long Discourses 13 |
Tevijjasutta |
The Threefold Knowledge |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena manasākaṭaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. |
Thus have I heard. On one occasion the Blessed One, while wandering on tour in the Kosalan country with a large Saṅgha of about five hundred bhikkhus, arrived at a Kosalan brahmin village named Manasākaṭa. |
Tatra sudaṁ bhagavā manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane. |
There the Blessed One stayed at Manasākaṭa, in a mango grove on the bank of the river Aciravatī, to the north of Manasākaṭa. |
Tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā manasākaṭe paṭivasanti, seyyathidaṁ—caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇusoṇi brāhmaṇo todeyyo brāhmaṇo aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. |
Now on that occasion many very well-known and wealthy brahmins were staying in Manasākaṭa, such as Caṅkī the brahmin, Tārukkha the brahmin, Pokkharasāti the brahmin, Jāṇussoṇi the brahmin, Todeyya the brahmin, and other very well-known and wealthy brahmins. |
Atha kho vāseṭṭhabhāradvājānaṁ māṇavānaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi. |
Then, as the young brahmins Vāseṭṭha and Bhāradvāja were walking and wandering for exercise, a discussion arose between them about the path and the non-path. |
Atha kho vāseṭṭho māṇavo evamāha: |
The young brahmin Vāseṭṭha said this: |
“ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā”ti. |
“This is the straight path, this is the direct way that leads forth, that leads one who practices it to companionship with Brahmā, the one explained by the brahmin Pokkharasāti.” |
Bhāradvājopi māṇavo evamāha: |
The young brahmin Bhāradvāja said this: |
“ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā”ti. |
“This is the straight path, this is the direct way that leads forth, that leads one who practices it to companionship with Brahmā, the one explained by the brahmin Tārukkha.” |
Neva kho asakkhi vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ saññāpetuṁ, na pana asakkhi bhāradvājo māṇavo vāseṭṭhaṁ māṇavaṁ saññāpetuṁ. |
Neither was Vāseṭṭha the brahmin youth able to convince Bhāradvāja the brahmin youth, nor was Bhāradvāja the brahmin youth able to convince Vāseṭṭha the brahmin youth. |
Atha kho vāseṭṭho māṇavo bhāradvājaṁ māṇavaṁ āmantesi: |
Then Vāseṭṭha the brahmin youth addressed Bhāradvāja the brahmin youth: |
“ayaṁ kho, bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito manasākaṭe viharati uttarena manasākaṭassa aciravatiyā nadiyā tīre ambavane. |
“This recluse Gotama, Bhāradvāja, a son of the Sakyans who went forth from a Sakyan family, is staying in Manasākaṭa, in a mango grove on the bank of the river Aciravatī, to the north of Manasākaṭa. |
Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
Now a good report of that Blessed Gotama has circulated thus: |
‘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, 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.’ |
Āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; |
Come, good Bhāradvāja, let us go to the recluse Gotama; |
upasaṅkamitvā etamatthaṁ samaṇaṁ gotamaṁ pucchissāma. |
let us approach and ask the recluse Gotama about this matter. |
Yathā no samaṇo gotamo byākarissati, tathā naṁ dhāressāmā”ti. |
As the recluse Gotama explains it to us, so shall we remember it.” |
“Evaṁ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi. |
“So be it, sir,” Bhāradvāja the brahmin youth replied to Vāseṭṭha the brahmin youth. |
1. Maggāmaggakathā |
1. Discussion on the Path and Non-path |
Atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṁsu; |
Then the young brahmins Vāseṭṭha and Bhāradvāja went to the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu. |
having approached, they exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. |
When they had concluded their greetings and cordial talk, they sat down to one side. |
Ekamantaṁ nisinno kho vāseṭṭho māṇavo bhagavantaṁ etadavoca: |
Seated to one side, Vāseṭṭha the brahmin youth said this to the Blessed One: |
“idha, bho gotama, amhākaṁ jaṅghavihāraṁ anucaṅkamantānaṁ anuvicarantānaṁ maggāmagge kathā udapādi. |
“Here, good Gotama, as we were walking and wandering for exercise, a discussion arose between us about the path and the non-path. |
Ahaṁ evaṁ vadāmi: |
I said this: |
‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā’ti. |
‘This is the straight path, this is the direct way that leads forth, that leads one who practices it to companionship with Brahmā, the one explained by the brahmin Pokkharasāti.’ |
Bhāradvājo māṇavo evamāha: |
The brahmin youth Bhāradvāja said this: |
‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā’ti. |
‘This is the straight path, this is the direct way that leads forth, that leads one who practices it to companionship with Brahmā, the one explained by the brahmin Tārukkha.’ |
Ettha, bho gotama, attheva viggaho, atthi vivādo, atthi nānāvādo”ti. |
On this, good Gotama, there is a dispute, there is a contention, there is a difference of opinion.” |
“Iti kira, vāseṭṭha, tvaṁ evaṁ vadesi: |
“So, Vāseṭṭha, you say this: |
‘ayameva ujumaggo, ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena pokkharasātinā’ti. |
‘This is the straight path, this is the direct way that leads forth, that leads one who practices it to companionship with Brahmā, the one explained by the brahmin Pokkharasāti.’ |
Bhāradvājo māṇavo evamāha: |
The brahmin youth Bhāradvāja says this: |
‘ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāya, yvāyaṁ akkhāto brāhmaṇena tārukkhenā’ti. |
‘This is the straight path, this is the direct way that leads forth, that leads one who practices it to companionship with Brahmā, the one explained by the brahmin Tārukkha.’ |
Atha kismiṁ pana vo, vāseṭṭha, viggaho, kismiṁ vivādo, kismiṁ nānāvādo”ti? |
Now, Vāseṭṭha, about what is your dispute, what is your contention, what is your difference of opinion?” |
“Maggāmagge, bho gotama. |
“About the path and the non-path, good Gotama. |
Kiñcāpi, bho gotama, brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāya. |
Although, good Gotama, the brahmins teach various paths—the brahmins of the Addhariya school, the brahmins of the Tittiriya school, the brahmins of the Chandoka school, the brahmins of the Bavhārijjha school—still, all of them lead forth, they lead one who practices them to companionship with Brahmā. |
Seyyathāpi, bho gotama, gāmassa vā nigamassa vā avidūre bahūni cepi nānāmaggāni bhavanti, atha kho sabbāni tāni gāmasamosaraṇāni bhavanti; |
Just as, good Gotama, though there may be many different paths not far from a village or a town, still they all converge on the village; |
evameva kho, bho gotama, kiñcāpi brāhmaṇā nānāmagge paññāpenti, addhariyā brāhmaṇā tittiriyā brāhmaṇā chandokā brāhmaṇā bavhārijjhā brāhmaṇā, atha kho sabbāni tāni niyyānikā niyyanti takkarassa brahmasahabyatāyā”ti. |
in the same way, good Gotama, although the brahmins teach various paths—the brahmins of the Addhariya school, the brahmins of the Tittiriya school, the brahmins of the Chandoka school, the brahmins of the Bavhārijjha school—still, all of them lead forth, they lead one who practices them to companionship with Brahmā.” |
2. Vāseṭṭhamāṇavānuyoga |
2. Questioning the Brahmin Youth Vāseṭṭha |
“Niyyantīti, vāseṭṭha vadesi”? |
“Do you say they lead forth, Vāseṭṭha?” |
“Niyyantīti, bho gotama, vadāmi”. |
“I say they lead forth, good Gotama.” |
“Niyyantīti, vāseṭṭha, vadesi”? |
“Do you say they lead forth, Vāseṭṭha?” |
“Niyyantīti, bho gotama, vadāmi”. |
“I say they lead forth, good Gotama.” |
“Niyyantīti, vāseṭṭha, vadesi”? |
“Do you say they lead forth, Vāseṭṭha?” |
“Niyyantīti, bho gotama, vadāmi”. |
“I say they lead forth, good Gotama.” |
“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho”ti? |
“But, Vāseṭṭha, is there even a single brahmin among those who are learned in the Three Vedas who has seen Brahmā face to face?” |
“No hidaṁ, bho gotama”. |
“No indeed, good Gotama.” |
“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho”ti? |
“But, Vāseṭṭha, is there even a single teacher among those who are learned in the Three Vedas who has seen Brahmā face to face?” |
“No hidaṁ, bho gotama”. |
“No indeed, good Gotama.” |
“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho”ti? |
“But, Vāseṭṭha, is there even a single teacher of teachers among those who are learned in the Three Vedas who has seen Brahmā face to face?” |
“No hidaṁ, bho gotama”. |
“No indeed, good Gotama.” |
“Kiṁ pana, vāseṭṭha, atthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho”ti? |
“But, Vāseṭṭha, is there anyone among those who are learned in the Three Vedas going back as far as the seventh generation of teachers who has seen Brahmā face to face?” |
“No hidaṁ, bho gotama”. |
“No indeed, good Gotama.” |
“Kiṁ pana, vāseṭṭha, yepi tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. |
“But, Vāseṭṭha, what about the ancient sages of the brahmins who are learned in the Three Vedas, the creators of the hymns, the composers of the hymns, whose ancient hymns, sung, proclaimed, and compiled, the brahmins learned in the Three Vedas today still sing, still chant, chanting what was chanted, speaking what was spoken—that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. |
Tepi evamāhaṁsu: |
Did even they say this: |
‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’”ti? |
‘We know this, we see this: where Brahmā is, by what way Brahmā is, or wherein Brahmā is’?” |
“No hidaṁ, bho gotama”. |
“No indeed, good Gotama.” |
“Iti kira, vāseṭṭha, natthi koci tevijjānaṁ brāhmaṇānaṁ ekabrāhmaṇopi, yena brahmā sakkhidiṭṭho. |
“So it seems, Vāseṭṭha, that there is not even a single brahmin among those who are learned in the Three Vedas who has seen Brahmā face to face. |
Natthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyopi, yena brahmā sakkhidiṭṭho. |
There is not even a single teacher among those who are learned in the Three Vedas who has seen Brahmā face to face. |
Natthi koci tevijjānaṁ brāhmaṇānaṁ ekācariyapācariyopi, yena brahmā sakkhidiṭṭho. |
There is not even a single teacher of teachers among those who are learned in the Three Vedas who has seen Brahmā face to face. |
Natthi koci tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugā yena brahmā sakkhidiṭṭho. |
There is not even anyone among those who are learned in the Three Vedas going back as far as the seventh generation of teachers who has seen Brahmā face to face. |
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: |
And even the ancient sages of the brahmins who are learned in the Three Vedas, the creators of the hymns, the composers of the hymns, whose ancient hymns, sung, proclaimed, and compiled, the brahmins learned in the Three Vedas today still sing, still chant, chanting what was chanted, speaking what was spoken—that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—even they did not say this: |
‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’ti. |
‘We know this, we see this: where Brahmā is, by what way Brahmā is, or wherein Brahmā is.’ |
Teva tevijjā brāhmaṇā evamāhaṁsu: |
And those brahmins learned in the Three Vedas say this: |
‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema. |
‘What we do not know, what we do not see, to companionship with that we teach a path. |
Ayameva ujumaggo ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’ti. |
This is the straight path, this is the direct way that leads forth, that leads one who practices it to companionship with Brahmā.’ |
Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? |
What do you think, Vāseṭṭha? This being so, does not the talk of the brahmins learned in the Three Vedas turn out to be groundless?” |
“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. |
“Indeed, good Gotama, this being so, the talk of the brahmins learned in the Three Vedas turns out to be groundless.” |
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti. |
“Good, Vāseṭṭha. That those brahmins learned in the Three Vedas, who do not know and do not see, should teach a path to companionship with that which they do not know and do not see, saying: |
‘Ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’ti, netaṁ ṭhānaṁ vijjati. |
‘This is the straight path, this is the direct way that leads forth, that leads one who practices it to companionship with Brahmā’—this situation does not exist. |
Seyyathāpi, vāseṭṭha, andhaveṇi paramparasaṁsattā purimopi na passati, majjhimopi na passati, pacchimopi na passati; |
Just as, Vāseṭṭha, a line of blind men, clinging one to another, the first one does not see, the middle one does not see, and the last one does not see; |
evameva kho, vāseṭṭha, andhaveṇūpamaṁ maññe tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ, purimopi na passati, majjhimopi na passati, pacchimopi na passati. |
in the same way, Vāseṭṭha, I think the talk of the brahmins learned in the Three Vedas is like a line of blind men: the first one does not see, the middle one does not see, and the last one does not see. |
Tesamidaṁ tevijjānaṁ brāhmaṇānaṁ bhāsitaṁ hassakaññeva sampajjati, nāmakaññeva sampajjati, rittakaññeva sampajjati, tucchakaññeva sampajjati. |
This talk of the brahmins learned in the Three Vedas turns out to be laughable, turns out to be mere words, turns out to be empty, turns out to be hollow. |
Taṁ kiṁ maññasi, vāseṭṭha, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti? |
What do you think, Vāseṭṭha? Do the brahmins learned in the Three Vedas see the sun and moon, as other people do, and when the sun and moon rise and set, do they pray, praise, and with clasped hands, venerating, follow them around?” |
“Evaṁ, bho gotama, passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattantī”ti. |
“So it is, good Gotama. The brahmins learned in the Three Vedas see the sun and moon, as other people do, and when the sun and moon rise and set, they pray, praise, and with clasped hands, venerating, follow them around.” |
“Taṁ kiṁ maññasi, vāseṭṭha, yaṁ passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattanti, pahonti tevijjā brāhmaṇā candimasūriyānaṁ sahabyatāya maggaṁ desetuṁ: |
“What do you think, Vāseṭṭha? The brahmins learned in the Three Vedas, and other people too, see the sun and moon, and when the sun and moon rise and set, they pray, praise, and with clasped hands, venerating, follow them around. Are those brahmins learned in the Three Vedas able to teach a path to companionship with the sun and moon, saying: |
‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṁ sahabyatāyā’”ti? |
‘This is the straight path, this is the direct way that leads forth, that leads one who practices it to companionship with the sun and moon’?” |
“No hidaṁ, bho gotama”. |
“No indeed, good Gotama.” |
“Iti kira, vāseṭṭha, yaṁ passanti tevijjā brāhmaṇā candimasūriye, aññe cāpi bahujanā, yato ca candimasūriyā uggacchanti, yattha ca ogacchanti, āyācanti thomayanti pañjalikā namassamānā anuparivattanti, tesampi nappahonti candimasūriyānaṁ sahabyatāya maggaṁ desetuṁ: |
“So it seems, Vāseṭṭha, that the brahmins learned in the Three Vedas, and other people too, see the sun and moon, and when the sun and moon rise and set, they pray, praise, and with clasped hands, venerating, follow them around, yet even for them they are not able to teach a path to companionship with the sun and moon, saying: |
‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa candimasūriyānaṁ sahabyatāyā’ti. |
‘This is the straight path, this is the direct way that leads forth, that leads one who practices it to companionship with the sun and moon.’ |
Iti pana na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho. |
So it is that Brahmā has not been seen face to face by the brahmins learned in the Three Vedas. |
Napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho. |
Nor has Brahmā been seen face to face by the teachers of the brahmins learned in the Three Vedas. |
Napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho. |
Nor has Brahmā been seen face to face by the teachers of teachers of the brahmins learned in the Three Vedas. |
Napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. |
Nor has Brahmā been seen face to face by those of the seventh generation of teachers of the brahmins learned in the Three Vedas. |
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: |
And even the ancient sages of the brahmins who are learned in the Three Vedas, the creators of the hymns, the composers of the hymns, whose ancient hymns, sung, proclaimed, and compiled, the brahmins learned in the Three Vedas today still sing, still chant, chanting what was chanted, speaking what was spoken—that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—even they did not say this: |
‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’ti. |
‘We know this, we see this: where Brahmā is, by what way Brahmā is, or wherein Brahmā is.’ |
Teva tevijjā brāhmaṇā evamāhaṁsu: |
And those brahmins learned in the Three Vedas say this: |
‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti. |
‘What we do not know, what we do not see, to companionship with that we teach a path—this is the straight path, this is the direct way that leads forth, that leads one who practices it to companionship with Brahmā.’ |
Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? |
What do you think, Vāseṭṭha? This being so, does not the talk of the brahmins learned in the Three Vedas turn out to be groundless?” |
“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. |
“Indeed, good Gotama, this being so, the talk of the brahmins learned in the Three Vedas turns out to be groundless.” |
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti: |
“Good, Vāseṭṭha. That those brahmins learned in the Three Vedas, who do not know and do not see, should teach a path to companionship with that which they do not know and do not see, saying: ‘This is the straight path, this is the direct way that leads forth, that leads one who practices it to companionship with Brahmā’—this situation does not exist. |
‘ayameva ujumaggo, ayamañjasāyano niyyāniko, niyyāti takkarassa brahmasahabyatāyā’ti, netaṁ ṭhānaṁ vijjati. |
|
| 2.1. The Parable of the Beauty of the Land | |
2.1. Janapadakalyāṇīupamā |
Just as if, Vāseṭṭha, a man were to say: |
Seyyathāpi, vāseṭṭha, puriso evaṁ vadeyya: |
‘I desire, I am in love with the most beautiful woman in this land.’ |
‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi, taṁ kāmemī’ti. |
|
| And they were to say to him: | |
Tamenaṁ evaṁ vadeyyuṁ: |
‘My good man, this most beautiful woman in this land whom you desire and are in love with, do you know whether this most beautiful woman is of the noble caste, the brahmin caste, the merchant caste, or the worker caste?’ |
‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti? |
When asked this, he would say ‘No.’ |
Iti puṭṭho ‘no’ti vadeyya. |
|
| And they were to say to him: | |
Tamenaṁ evaṁ vadeyyuṁ: |
‘My good man, this most beautiful woman in this land whom you desire and are in love with, do you know her name and her clan, whether she is tall, short, or of medium height, dark, brown, or golden-skinned, or in what village, town, or city she lives?’ |
‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—evaṁnāmā evaṅgottāti vā, dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti, amukasmiṁ gāme vā nigame vā nagare vā’ti? |
|
| When asked this, he would say ‘No.’ | |
Iti puṭṭho ‘no’ti vadeyya. |
|
| And they were to say to him: | |
Tamenaṁ evaṁ vadeyyuṁ: |
‘My good man, you desire and are in love with her whom you do not know and do not see?’ |
‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti? |
|
| When asked this, he would say ‘Yes.’ | |
Iti puṭṭho ‘āmā’ti vadeyya. |
|
| What do you think, Vāseṭṭha? This being so, does not the talk of that man turn out to be groundless?” | |
Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? |
|
| “Indeed, good Gotama, this being so, the talk of that man turns out to be groundless.” | |
“Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. |
|
| “In the same way, Vāseṭṭha, Brahmā has not been seen face to face by the brahmins learned in the Three Vedas, nor has Brahmā been seen face to face by the teachers of the brahmins learned in the Three Vedas, nor has Brahmā been seen face to face by the teachers of teachers of the brahmins learned in the Three Vedas. | |
“Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho. |
Nor has Brahmā been seen face to face by those of the seventh generation of teachers of the brahmins learned in the Three Vedas. |
Napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. |
And even the ancient sages of the brahmins who are learned in the Three Vedas, the creators of the hymns, the composers of the hymns, whose ancient hymns, sung, proclaimed, and compiled, the brahmins learned in the Three Vedas today still sing, still chant, chanting what was chanted, speaking what was spoken—that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—even they did not say this: |
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu: |
‘We know this, we see this: where Brahmā is, by what way Brahmā is, or wherein Brahmā is.’ |
‘mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmā’ti. |
And those brahmins learned in the Three Vedas say this: |
Teva tevijjā brāhmaṇā evamāhaṁsu: |
‘What we do not know, what we do not see, to companionship with that we teach a path—this is the straight path, this is the direct way that leads forth, that leads one who practices it to companionship with Brahmā.’ |
‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti. |
What do you think, Vāseṭṭha? This being so, does not the talk of the brahmins learned in the Three Vedas turn out to be groundless?” |
Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? |
|
“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. |
“Indeed, good Gotama, this being so, the talk of the brahmins learned in the Three Vedas turns out to be groundless.” |
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti—ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyāti netaṁ ṭhānaṁ vijjati. |
“Good, Vāseṭṭha. That those brahmins learned in the Three Vedas, who do not know and do not see, should teach a path to companionship with that which they do not know and do not see, saying: ‘This is the straight path, this is the direct way that leads forth, that leads one who practices it to companionship with Brahmā’—this situation does not exist. |
2.2. Nisseṇīupamā |
2.2. The Parable of the Staircase |
Seyyathāpi, vāseṭṭha, puriso cātumahāpathe nisseṇiṁ kareyya pāsādassa ārohaṇāya. |
Just as if, Vāseṭṭha, a man were to build a staircase at a major crossroads to ascend to a palace. |
Tamenaṁ evaṁ vadeyyuṁ: |
And they were to say to him: |
‘ambho purisa, yassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosi, jānāsi taṁ pāsādaṁ—puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā’ti? |
‘My good man, this palace for which you are building a staircase to ascend, do you know whether that palace is in the eastern, southern, western, or northern direction, whether it is high, low, or of medium height?’ |
Iti puṭṭho ‘no’ti vadeyya. |
When asked this, he would say ‘No.’ |
Tamenaṁ evaṁ vadeyyuṁ: |
And they were to say to him: |
‘ambho purisa, yaṁ tvaṁ na jānāsi, na passasi, tassa tvaṁ pāsādassa ārohaṇāya nisseṇiṁ karosī’ti? |
‘My good man, you are building a staircase to ascend to a palace which you do not know and do not see?’ |
Iti puṭṭho ‘āmā’ti vadeyya. |
When asked this, he would say ‘Yes.’ |
Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? |
What do you think, Vāseṭṭha? This being so, does not the talk of that man turn out to be groundless?” |
“Addhā kho, bho gotama, evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. |
“Indeed, good Gotama, this being so, the talk of that man turns out to be groundless.” |
“Evameva kho, vāseṭṭha, na kira tevijjehi brāhmaṇehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ ācariyapācariyehi brahmā sakkhidiṭṭho, napi kira tevijjānaṁ brāhmaṇānaṁ yāva sattamā ācariyāmahayugehi brahmā sakkhidiṭṭho. |
“In the same way, Vāseṭṭha, Brahmā has not been seen face to face by the brahmins learned in the Three Vedas, nor has Brahmā been seen face to face by the teachers of the brahmins learned in the Three Vedas, nor has Brahmā been seen face to face by the teachers of teachers of the brahmins learned in the Three Vedas, nor has Brahmā been seen face to face by those of the seventh generation of teachers of the brahmins learned in the Three Vedas. |
Yepi kira tevijjānaṁ brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi tevijjā brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti, tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi na evamāhaṁsu—mayametaṁ jānāma, mayametaṁ passāma, yattha vā brahmā, yena vā brahmā, yahiṁ vā brahmāti. |
And even the ancient sages of the brahmins who are learned in the Three Vedas, the creators of the hymns, the composers of the hymns, whose ancient hymns, sung, proclaimed, and compiled, the brahmins learned in the Three Vedas today still sing, still chant, chanting what was chanted, speaking what was spoken—that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu—even they did not say this: ‘We know this, we see this: where Brahmā is, by what way Brahmā is, or wherein Brahmā is.’ |
Teva tevijjā brāhmaṇā evamāhaṁsu: |
And those brahmins learned in the Three Vedas say this: |
‘yaṁ na jānāma, yaṁ na passāma, tassa sahabyatāya maggaṁ desema, ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyā’ti. |
‘What we do not know, what we do not see, to companionship with that we teach a path, this is the straight path, this is the direct way that leads forth, that leads one who practices it to companionship with Brahmā.’ |
Taṁ kiṁ maññasi, vāseṭṭha, nanu evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti? |
What do you think, Vāseṭṭha? This being so, does not the talk of the brahmins learned in the Three Vedas turn out to be groundless?” |
“Addhā kho, bho gotama, evaṁ sante tevijjānaṁ brāhmaṇānaṁ appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti. |
“Indeed, good Gotama, this being so, the talk of the brahmins learned in the Three Vedas turns out to be groundless.” |
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, tevijjā brāhmaṇā yaṁ na jānanti, yaṁ na passanti, tassa sahabyatāya maggaṁ desessanti. |
“Good, Vāseṭṭha. That those brahmins learned in the Three Vedas, who do not know and do not see, should teach a path to companionship with that which they do not know and do not see, saying: |
Ayameva ujumaggo ayamañjasāyano niyyāniko niyyāti takkarassa brahmasahabyatāyāti, netaṁ ṭhānaṁ vijjati. |
‘This is the straight path, this is the direct way that leads forth, that leads one who practices it to companionship with Brahmā’—this situation does not exist. |
2.3. Aciravatīnadīupamā |
2.3. The Parable of the River Aciravatī |
Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. |
Just as if, Vāseṭṭha, this river Aciravatī were full of water, level with the banks so a crow could drink from it. |
Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. |
Then a man would come, wanting to go to the other side, seeking the other side, intending to cross to the other side. |
So orime tīre ṭhito pārimaṁ tīraṁ avheyya: |
Standing on this shore, he would call to the other shore: |
‘ehi pārāpāraṁ, ehi pārāpāran’ti. |
‘Come, other shore! Come, other shore!’ |
Taṁ kiṁ maññasi, vāseṭṭha, api nu tassa purisassa avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā aciravatiyā nadiyā pārimaṁ tīraṁ orimaṁ tīraṁ āgaccheyyā”ti? |
What do you think, Vāseṭṭha? Because of that man's calling, or praying, or hoping, or praising, would the other shore of the river Aciravatī come to this shore?” |
“No hidaṁ, bho gotama”. |
“No indeed, good Gotama.” |
“Evameva kho, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā evamāhaṁsu: |
“In the same way, Vāseṭṭha, the brahmins learned in the Three Vedas, having abandoned the qualities that make one a brahmin, and having undertaken qualities that make one a non-brahmin, say this: |
‘indamavhayāma, somamavhayāma, varuṇamavhayāma, īsānamavhayāma, pajāpatimavhayāma, brahmamavhayāma, mahiddhimavhayāma, yamamavhayāmā’ti. |
‘We invoke Indra, we invoke Soma, we invoke Varuṇa, we invoke Īsāna, we invoke Pajāpati, we invoke Brahmā, we invoke Mahiddhi, we invoke Yama.’ |
Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā avhāyanahetu vā āyācanahetu vā patthanahetu vā abhinandanahetu vā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati. |
That those brahmins learned in the Three Vedas, having abandoned the qualities that make one a brahmin, and having undertaken qualities that make one a non-brahmin, on account of their calling, or praying, or hoping, or praising, will, on the dissolution of the body, after death, attain companionship with Brahmā—this situation does not exist. |
Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. |
Just as if, Vāseṭṭha, this river Aciravatī were full of water, level with the banks so a crow could drink from it. |
Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. |
Then a man would come, wanting to go to the other side, seeking the other side, intending to cross to the other side. |
So orime tīre daḷhāya anduyā pacchābāhaṁ gāḷhabandhanaṁ baddho. |
On this shore, he is bound with a strong chain, his arms tied tightly behind his back. |
Taṁ kiṁ maññasi, vāseṭṭha, api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṁ tīraṁ gaccheyyā”ti? |
What do you think, Vāseṭṭha? Would that man be able to go from this shore of the river Aciravatī to the other shore?” |
“No hidaṁ, bho gotama”. |
“No indeed, good Gotama.” |
“Evameva kho, vāseṭṭha, pañcime kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. |
“In the same way, Vāseṭṭha, these five cords of sensual pleasure are called 'chains' and 'bonds' in the discipline of the noble one. |
Katame pañca? |
Which five? |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. |
Forms cognizable by the eye that are wished for, desired, agreeable, pleasing, connected with sensual desire, and enticing. |
Sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. |
Sounds cognizable by the ear… odors cognizable by the nose… tastes cognizable by the tongue… tangibles cognizable by the body that are wished for, desired, agreeable, pleasing, connected with sensual desire, and enticing. |
Ime kho, vāseṭṭha, pañca kāmaguṇā ariyassa vinaye andūtipi vuccanti, bandhanantipi vuccanti. |
These, Vāseṭṭha, are the five cords of sensual pleasure that are called 'chains' and 'bonds' in the discipline of the noble one. |
Ime kho, vāseṭṭha, pañca kāmaguṇe tevijjā brāhmaṇā gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. |
The brahmins learned in the Three Vedas are attached to, infatuated with, and engrossed in these five cords of sensual pleasure, not seeing the danger, not understanding the escape, and they enjoy them. |
Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā, te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā, te dhamme samādāya vattamānā pañca kāmaguṇe gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjantā kāmandubandhanabaddhā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati. |
That those brahmins learned in the Three Vedas, having abandoned the qualities that make one a brahmin, and having undertaken qualities that make one a non-brahmin, being attached to, infatuated with, and engrossed in the five cords of sensual pleasure, not seeing the danger, not understanding the escape, enjoying them, bound by the chains and bonds of sensual desire, will, on the dissolution of the body, after death, attain companionship with Brahmā—this situation does not exist. |
Seyyathāpi, vāseṭṭha, ayaṁ aciravatī nadī pūrā udakassa samatittikā kākapeyyā. |
Just as if, Vāseṭṭha, this river Aciravatī were full of water, level with the banks so a crow could drink from it. |
Atha puriso āgaccheyya pāratthiko pāragavesī pāragāmī pāraṁ taritukāmo. |
Then a man would come, wanting to go to the other side, seeking the other side, intending to cross to the other side. |
So orime tīre sasīsaṁ pārupitvā nipajjeyya. |
On this shore he would lie down, having covered himself up to his head. |
Taṁ kiṁ maññasi, vāseṭṭha, api nu so puriso aciravatiyā nadiyā orimā tīrā pārimaṁ tīraṁ gaccheyyā”ti? |
What do you think, Vāseṭṭha? Would that man be able to go from this shore of the river Aciravatī to the other shore?” |
“No hidaṁ, bho gotama”. |
“No indeed, good Gotama.” |
“Evameva kho, vāseṭṭha, pañcime nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti. |
“In the same way, Vāseṭṭha, these five hindrances are called 'coverings,' 'hindrances,' 'obstacles,' and 'entanglements' in the discipline of the noble one. |
Katame pañca? |
Which five? |
Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. |
The hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. |
Ime kho, vāseṭṭha, pañca nīvaraṇā ariyassa vinaye āvaraṇātipi vuccanti, nīvaraṇātipi vuccanti, onāhanātipi vuccanti, pariyonāhanātipi vuccanti. |
These, Vāseṭṭha, are the five hindrances that are called 'coverings,' 'hindrances,' 'obstacles,' and 'entanglements' in the discipline of the noble one. |
Imehi kho, vāseṭṭha, pañcahi nīvaraṇehi tevijjā brāhmaṇā āvuṭā nivutā onaddhā pariyonaddhā. |
The brahmins learned in the Three Vedas are covered, hindered, obstructed, and entangled by these five hindrances. |
Te vata, vāseṭṭha, tevijjā brāhmaṇā ye dhammā brāhmaṇakārakā te dhamme pahāya vattamānā, ye dhammā abrāhmaṇakārakā te dhamme samādāya vattamānā pañcahi nīvaraṇehi āvuṭā nivutā onaddhā pariyonaddhā kāyassa bhedā paraṁ maraṇā brahmānaṁ sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati. |
That those brahmins learned in the Three Vedas, having abandoned the qualities that make one a brahmin, and having undertaken qualities that make one a non-brahmin, being covered, hindered, obstructed, and entangled by the five hindrances, will, on the dissolution of the body, after death, attain companionship with Brahmā—this situation does not exist. |
3. Saṁsandanakathā |
3. Comparison |
Taṁ kiṁ maññasi, vāseṭṭha, kinti te sutaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ, sapariggaho vā brahmā apariggaho vā”ti? |
What do you think, Vāseṭṭha? What have you heard from the elder, senior brahmins, the teachers and grand-teachers, when they speak: is Brahmā with possessions or without possessions?” |
“Apariggaho, bho gotama”. |
“Without possessions, good Gotama.” |
“Saveracitto vā averacitto vā”ti? |
“With a mind of enmity or a mind without enmity?” |
“Averacitto, bho gotama”. |
“With a mind without enmity, good Gotama.” |
“Sabyāpajjacitto vā abyāpajjacitto vā”ti? |
“With a mind of ill will or a mind without ill will?” |
“Abyāpajjacitto, bho gotama”. |
“With a mind without ill will, good Gotama.” |
“Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā”ti? |
“With a defiled mind or an undefiled mind?” |
“Asaṅkiliṭṭhacitto, bho gotama”. |
“With an undefiled mind, good Gotama.” |
“Vasavattī vā avasavattī vā”ti? |
“Master of himself or not master of himself?” |
“Vasavattī, bho gotama”. |
“Master of himself, good Gotama.” |
“Taṁ kiṁ maññasi, vāseṭṭha, sapariggahā vā tevijjā brāhmaṇā apariggahā vā”ti? |
“What do you think, Vāseṭṭha? Are the brahmins learned in the Three Vedas with possessions or without possessions?” |
“Sapariggahā, bho gotama”. |
“With possessions, good Gotama.” |
“Saveracittā vā averacittā vā”ti? |
“With a mind of enmity or a mind without enmity?” |
“Saveracittā, bho gotama”. |
“With a mind of enmity, good Gotama.” |
“Sabyāpajjacittā vā abyāpajjacittā vā”ti? |
“With a mind of ill will or a mind without ill will?” |
“Sabyāpajjacittā, bho gotama”. |
“With a mind of ill will, good Gotama.” |
“Saṅkiliṭṭhacittā vā asaṅkiliṭṭhacittā vā”ti? |
“With a defiled mind or an undefiled mind?” |
“Saṅkiliṭṭhacittā, bho gotama”. |
“With a defiled mind, good Gotama.” |
“Vasavattī vā avasavattī vā”ti? |
“Master of themselves or not master of themselves?” |
“Avasavattī, bho gotama”. |
“Not master of themselves, good Gotama.” |
“Iti kira, vāseṭṭha, sapariggahā tevijjā brāhmaṇā apariggaho brahmā. |
“So it seems, Vāseṭṭha, that the brahmins learned in the Three Vedas have possessions, and Brahmā is without possessions. |
Api nu kho sapariggahānaṁ tevijjānaṁ brāhmaṇānaṁ apariggahena brahmunā saddhiṁ saṁsandati sametī”ti? |
Is it possible that the brahmins learned in the Three Vedas, who have possessions, can compare with or be similar to Brahmā, who is without possessions?” |
“No hidaṁ, bho gotama”. |
“No indeed, good Gotama.” |
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, sapariggahā tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati. |
“Good, Vāseṭṭha. That those brahmins learned in the Three Vedas, who have possessions, will, on the dissolution of the body, after death, attain companionship with Brahmā, who is without possessions—this situation does not exist. |
Iti kira, vāseṭṭha, saveracittā tevijjā brāhmaṇā, averacitto brahmā …pe… sabyāpajjacittā tevijjā brāhmaṇā abyāpajjacitto brahmā … saṅkiliṭṭhacittā tevijjā brāhmaṇā asaṅkiliṭṭhacitto brahmā … avasavattī tevijjā brāhmaṇā vasavattī brahmā, api nu kho avasavattīnaṁ tevijjānaṁ brāhmaṇānaṁ vasavattinā brahmunā saddhiṁ saṁsandati sametī”ti? |
So it seems, Vāseṭṭha, that the brahmins learned in the Three Vedas have minds of enmity, and Brahmā is without enmity… the brahmins learned in the Three Vedas have minds of ill will, and Brahmā is without ill will… the brahmins learned in the Three Vedas have defiled minds, and Brahmā is with an undefiled mind… the brahmins learned in the Three Vedas are not masters of themselves, and Brahmā is master of himself. Is it possible that the brahmins learned in the Three Vedas, who are not masters of themselves, can compare with or be similar to Brahmā, who is master of himself?” |
“No hidaṁ, bho gotama”. |
“No indeed, good Gotama.” |
“Sādhu, vāseṭṭha, te vata, vāseṭṭha, avasavattī tevijjā brāhmaṇā kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpagā bhavissantīti, netaṁ ṭhānaṁ vijjati. |
“Good, Vāseṭṭha. That those brahmins learned in the Three Vedas, who are not masters of themselves, will, on the dissolution of the body, after death, attain companionship with Brahmā, who is master of himself—this situation does not exist. |
Idha kho pana te, vāseṭṭha, tevijjā brāhmaṇā āsīditvā saṁsīdanti, saṁsīditvā visāraṁ pāpuṇanti, sukkhataraṁ maññe taranti. |
Here, Vāseṭṭha, the brahmins learned in the Three Vedas sit down and sink down, and sinking down they reach despair, they think they are crossing a dry patch. |
Tasmā idaṁ tevijjānaṁ brāhmaṇānaṁ tevijjāiriṇantipi vuccati, tevijjāvivanantipi vuccati, tevijjābyasanantipi vuccatī”ti. |
Therefore, this threefold knowledge of the brahmins is called the threefold-knowledge-desert, the threefold-knowledge-wilderness, the threefold-knowledge-destruction.” |
Evaṁ vutte, vāseṭṭho māṇavo bhagavantaṁ etadavoca: |
When this was said, Vāseṭṭha the brahmin youth said to the Blessed One: |
“sutaṁ metaṁ, bho gotama, samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ jānātī”ti. |
“I have heard this, good Gotama: the recluse Gotama knows the path to companionship with Brahmā.” |
“Taṁ kiṁ maññasi, vāseṭṭha. |
“What do you think, Vāseṭṭha? |
Āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan”ti? |
Is Manasākaṭa near here, is Manasākaṭa not far from here?” |
“Evaṁ, bho gotama, āsanne ito manasākaṭaṁ, na ito dūre manasākaṭan”ti. |
“So it is, good Gotama. Manasākaṭa is near here, Manasākaṭa is not far from here.” |
“Taṁ kiṁ maññasi, vāseṭṭha, idhassa puriso manasākaṭe jātasaṁvaddho. |
“What do you think, Vāseṭṭha? Suppose there were a man born and raised in Manasākaṭa. |
Tamenaṁ manasākaṭato tāvadeva avasaṭaṁ manasākaṭassa maggaṁ puccheyyuṁ. |
And someone who had just left Manasākaṭa were to ask him the way to Manasākaṭa. |
Siyā nu kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṁvaddhassa manasākaṭassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā”ti? |
Would there be, Vāseṭṭha, any hesitation or delay for that man born and raised in Manasākaṭa when asked the way to Manasākaṭa?” |
“No hidaṁ, bho gotama”. |
“No indeed, good Gotama.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Amu hi, bho gotama, puriso manasākaṭe jātasaṁvaddho, tassa sabbāneva manasākaṭassa maggāni suviditānī”ti. |
“Because, good Gotama, that man was born and raised in Manasākaṭa, and all the paths to Manasākaṭa are well known to him.” |
“Siyā kho, vāseṭṭha, tassa purisassa manasākaṭe jātasaṁvaddhassa manasākaṭassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā, na tveva tathāgatassa brahmaloke vā brahmalokagāminiyā vā paṭipadāya puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā. |
“It is possible, Vāseṭṭha, that there might be hesitation or delay for that man born and raised in Manasākaṭa when asked the way to Manasākaṭa, but there is no hesitation or delay for the Tathāgata when asked about the Brahmā-world or the path leading to the Brahmā-world. |
Brahmānañcāhaṁ, vāseṭṭha, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṁ, yathā paṭipanno ca brahmalokaṁ upapanno, tañca pajānāmī”ti. |
And I, Vāseṭṭha, know Brahmā and the Brahmā-world and the path leading to the Brahmā-world, and I know how one who has practiced is reborn in the Brahmā-world.” |
Evaṁ vutte, vāseṭṭho māṇavo bhagavantaṁ etadavoca: |
When this was said, Vāseṭṭha the brahmin youth said to the Blessed One: |
“sutaṁ metaṁ, bho gotama, samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ desetī”ti. |
“I have heard this, good Gotama: the recluse Gotama teaches the path to companionship with Brahmā.” |
“Sādhu no bhavaṁ gotamo brahmānaṁ sahabyatāya maggaṁ desetu ullumpatu bhavaṁ gotamo brāhmaṇiṁ pajan”ti. |
“It would be good if the venerable Gotama would teach the path to companionship with Brahmā, may the venerable Gotama uplift the brahmin people.” |
“Tena hi, vāseṭṭha, suṇāhi; |
“Then listen, Vāseṭṭha; |
sādhukaṁ manasi karohi; |
attend carefully; |
bhāsissāmī”ti. |
I will speak.” |
“Evaṁ, bho”ti kho vāseṭṭho māṇavo bhagavato paccassosi. |
“Yes, sir,” Vāseṭṭha the brahmin youth replied to the Blessed One. |
4. Brahmalokamaggadesanā |
4. The Teaching of the Path to the Brahmā-world |
Bhagavā etadavoca: |
The Blessed One said this: |
“idha, vāseṭṭha, tathāgato loke uppajjati arahaṁ, sammāsambuddho …pe… Evaṁ kho, vāseṭṭha, bhikkhu sīlasampanno hoti …pe… tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. |
“Here, Vāseṭṭha, a Tathāgata appears in the world, an Arahant, a perfectly enlightened one… Thus, Vāseṭṭha, a bhikkhu is accomplished in virtue… When he sees in himself that these five hindrances have been abandoned, gladness is born; in one who is glad, joy is born; with a joyful mind, the body becomes tranquil; one with a tranquil body feels happiness; the mind of one who is happy becomes concentrated. |
So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. |
He dwells pervading one quarter with a mind imbued with loving-kindness. |
Tathā dutiyaṁ. |
Likewise the second. |
Tathā tatiyaṁ. |
Likewise the third. |
Tathā catutthaṁ. |
Likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
Thus above, below, and all around, everywhere and in every way, to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; |
Just as, Vāseṭṭha, a powerful conch-blower could make himself heard without difficulty in the four directions; |
evameva kho, vāseṭṭha, evaṁ bhāvitāya mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. |
so too, Vāseṭṭha, when the liberation of mind by loving-kindness is developed in this way, any limited action done does not remain there, does not settle there. |
Ayampi kho, vāseṭṭha, brahmānaṁ sahabyatāya maggo. |
This, Vāseṭṭha, is a path to companionship with Brahmā. |
Puna caparaṁ, vāseṭṭha, bhikkhu karuṇāsahagatena cetasā …pe… |
And further, Vāseṭṭha, a bhikkhu with a mind imbued with compassion… |
muditāsahagatena cetasā …pe… |
with a mind imbued with altruistic joy… |
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. |
with a mind imbued with equanimity, dwells pervading one quarter. |
Tathā dutiyaṁ. |
Likewise the second. |
Tathā tatiyaṁ. |
Likewise the third. |
Tathā catutthaṁ. |
Likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
Thus above, below, and all around, everywhere and in every way, to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
Seyyathāpi, vāseṭṭha, balavā saṅkhadhamo appakasireneva catuddisā viññāpeyya; |
Just as, Vāseṭṭha, a powerful conch-blower could make himself heard without difficulty in the four directions; |
evameva kho, vāseṭṭha, evaṁ bhāvitāya upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. |
so too, Vāseṭṭha, when the liberation of mind by equanimity is developed in this way, any limited action done does not remain there, does not settle there. |
Ayampi kho, vāseṭṭha, brahmānaṁ sahabyatāya maggo. |
This, Vāseṭṭha, is also a path to companionship with Brahmā. |
Taṁ kiṁ maññasi, vāseṭṭha, evaṁvihārī bhikkhu sapariggaho vā apariggaho vā”ti? |
What do you think, Vāseṭṭha, a bhikkhu dwelling thus, is he with possessions or without possessions?” |
“Apariggaho, bho gotama”. |
“Without possessions, good Gotama.” |
“Saveracitto vā averacitto vā”ti? |
“With a mind of enmity or a mind without enmity?” |
“Averacitto, bho gotama”. |
“With a mind without enmity, good Gotama.” |
“Sabyāpajjacitto vā abyāpajjacitto vā”ti? |
“With a mind of ill will or a mind without ill will?” |
“Abyāpajjacitto, bho gotama”. |
“With a mind without ill will, good Gotama.” |
“Saṅkiliṭṭhacitto vā asaṅkiliṭṭhacitto vā”ti? |
“With a defiled mind or an undefiled mind?” |
“Asaṅkiliṭṭhacitto, bho gotama”. |
“With an undefiled mind, good Gotama.” |
“Vasavattī vā avasavattī vā”ti? |
“Master of himself or not master of himself?” |
“Vasavattī, bho gotama”. |
“Master of himself, good Gotama.” |
“Iti kira, vāseṭṭha, apariggaho bhikkhu, apariggaho brahmā. |
“So it seems, Vāseṭṭha, that the bhikkhu is without possessions, and Brahmā is without possessions. |
Api nu kho apariggahassa bhikkhuno apariggahena brahmunā saddhiṁ saṁsandati sametī”ti? |
Is it possible that the bhikkhu who is without possessions can compare with or be similar to Brahmā, who is without possessions?” |
“Evaṁ, bho gotama”. |
“So it is, good Gotama.” |
“Sādhu, vāseṭṭha, so vata vāseṭṭha apariggaho bhikkhu kāyassa bhedā paraṁ maraṇā apariggahassa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjati. |
“Good, Vāseṭṭha. That this bhikkhu who is without possessions will, on the dissolution of the body, after death, attain companionship with Brahmā, who is without possessions—this situation exists. |
Iti kira, vāseṭṭha, averacitto bhikkhu, averacitto brahmā …pe… abyāpajjacitto bhikkhu, abyāpajjacitto brahmā … asaṅkiliṭṭhacitto bhikkhu, asaṅkiliṭṭhacitto brahmā … vasavattī bhikkhu, vasavattī brahmā, api nu kho vasavattissa bhikkhuno vasavattinā brahmunā saddhiṁ saṁsandati sametī”ti? |
So it seems, Vāseṭṭha, that the bhikkhu is without enmity, and Brahmā is without enmity… the bhikkhu is without ill will, and Brahmā is without ill will… the bhikkhu has an undefiled mind, and Brahmā has an undefiled mind… the bhikkhu is master of himself, and Brahmā is master of himself. Is it possible that the bhikkhu who is master of himself can compare with or be similar to Brahmā, who is master of himself?” |
“Evaṁ, bho gotama”. |
“So it is, good Gotama.” |
“Sādhu, vāseṭṭha, so vata, vāseṭṭha, vasavattī bhikkhu kāyassa bhedā paraṁ maraṇā vasavattissa brahmuno sahabyūpago bhavissatīti, ṭhānametaṁ vijjatī”ti. |
“Good, Vāseṭṭha. That this bhikkhu who is master of himself will, on the dissolution of the body, after death, attain companionship with Brahmā, who is master of himself—this situation exists.” |
Evaṁ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṁ etadavocuṁ: |
When this was said, the young brahmins Vāseṭṭha and Bhāradvāja said to the Blessed One: |
“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. |
“Excellent, good Gotama, excellent, good Gotama! |
Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
It is as if, good Gotama, one were to set upright what was overturned, or to reveal what was hidden, or to show the way to one who was lost, or to hold up a lamp in the darkness so that |
‘cakkhumanto rūpāni dakkhantī’ti; |
‘those with eyes might see forms’; |
evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. |
even so, the Dhamma has been made clear in many ways by the good Gotama. |
Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma, dhammañca bhikkhusaṅghañca. |
We go to the venerable Gotama for refuge, and to the Dhamma and to the Saṅgha of bhikkhus. |
Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. |
May the venerable Gotama remember us as lay followers who have gone for refuge from this day forth for life.” |
Tevijjasuttaṁ niṭṭhitaṁ terasamaṁ. |
The Discourse on the Threefold Knowledge, the thirteenth, is finished. |
Sīlakkhandhavaggo niṭṭhito. |
The Division on Virtue is finished. |
Tassuddānaṁ |
The summary for this is: |
Brahmāsāmaññaambaṭṭha, |
Brahmā’s Net, Fruits of the Ascetic Life, Ambaṭṭha, |
Soṇakūṭamahālijālinī; |
Soṇadaṇḍa, Kūṭadanta, Mahāli, Jāliya, |
Sīhapoṭṭhapādasubho kevaṭṭo, |
The Lion’s Roar, Poṭṭhapāda, Subha, Kevaṭṭa, |
Lohiccatevijjā terasāti. |
Lohicca, and the Threefold Knowledge make thirteen. |
Sīlakkhandhavaggapāḷi niṭṭhitā. |
The Pāli of the Division on Virtue is finished. |
dn14 |
Long Discourses 14 |
Dīgha Nikāya 14 |
The Long Discourses 14 |
Mahāpadānasutta |
The Great Chronicle |
1. Pubbenivāsapaṭisaṁyuttakathā |
1. The Discourse Connected with Past Lives |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme karerikuṭikāyaṁ. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park, in the Kareri Hut. |
Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ pubbenivāsapaṭisaṁyuttā dhammī kathā udapādi: |
Then, in the afternoon, a number of monks, having returned from their almsround, were sitting together in the pavilion of the Kareri tree when this talk on the Dhamma connected with past lives arose among them: |
“itipi pubbenivāso, itipi pubbenivāso”ti. |
“In such a way are past lives, in such a way are past lives.” |
Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya tesaṁ bhikkhūnaṁ imaṁ kathāsallāpaṁ. |
And the Blessed One, with the divine ear element, which is purified and surpasses the human, heard that conversation of the monks. |
Atha kho bhagavā uṭṭhāyāsanā yena karerimaṇḍalamāḷo tenupasaṅkami; |
Then the Blessed One rose from his seat and went to the pavilion of the Kareri tree. |
upasaṅkamitvā paññatte āsane nisīdi, nisajja kho bhagavā bhikkhū āmantesi: |
Having approached, he sat down on the seat that had been prepared. Seated, the Blessed One addressed the monks: |
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā; |
“For what topic of conversation are you gathered together here now, monks? |
kā ca pana vo antarākathā vippakatā”ti? |
And what was your unfinished talk?” |
Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: |
When this was said, those monks said to the Blessed One: |
“idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ karerimaṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ pubbenivāsapaṭisaṁyuttā dhammī kathā udapādi: |
“Here, venerable sir, in the afternoon, having returned from our almsround, as we were sitting together in the pavilion of the Kareri tree, this talk on the Dhamma connected with past lives arose among us: |
‘itipi pubbenivāso itipi pubbenivāso’ti. |
‘In such a way are past lives, in such a way are past lives.’ |
Ayaṁ kho no, bhante, antarākathā vippakatā. |
This, venerable sir, was our unfinished talk |
Atha bhagavā anuppatto”ti. |
when the Blessed One arrived.” |
“Iccheyyātha no tumhe, bhikkhave, pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ sotun”ti? |
“Would you wish, monks, to hear a talk on the Dhamma connected with past lives?” |
“Etassa, bhagavā, kālo; |
“This is the time for it, Blessed One; |
etassa, sugata, kālo; |
this is the time for it, Fortunate One. |
yaṁ bhagavā pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ kareyya, bhagavato sutvā bhikkhū dhāressantī”ti. |
If the Blessed One would give a talk on the Dhamma connected with past lives, the monks, having heard it from the Blessed One, will bear it in mind.” |
“Tena hi, bhikkhave, suṇātha sādhukaṁ manasi karotha bhāsissāmī”ti. |
“Then listen, monks, and attend carefully. I will speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” those monks replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. |
“Ninety-one aeons ago, monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, arose in the world. |
Ito so, bhikkhave, ekatiṁse kappe yaṁ sikhī bhagavā arahaṁ sammāsambuddho loke udapādi. |
Thirty-one aeons ago, monks, the Blessed One Sikhī, the Arahant, the Perfectly Enlightened One, arose in the world. |
Tasmiññeva kho, bhikkhave, ekatiṁse kappe vessabhū bhagavā arahaṁ sammāsambuddho loke udapādi. |
In that same thirty-first aeon, monks, the Blessed One Vessabhū, the Arahant, the Perfectly Enlightened One, arose in the world. |
Imasmiññeva kho, bhikkhave, bhaddakappe kakusandho bhagavā arahaṁ sammāsambuddho loke udapādi. |
In this very fortunate aeon, monks, the Blessed One Kakusandha, the Arahant, the Perfectly Enlightened One, arose in the world. |
Imasmiññeva kho, bhikkhave, bhaddakappe koṇāgamano bhagavā arahaṁ sammāsambuddho loke udapādi. |
In this very fortunate aeon, monks, the Blessed One Koṇāgamana, the Arahant, the Perfectly Enlightened One, arose in the world. |
Imasmiññeva kho, bhikkhave, bhaddakappe kassapo bhagavā arahaṁ sammāsambuddho loke udapādi. |
In this very fortunate aeon, monks, the Blessed One Kassapa, the Arahant, the Perfectly Enlightened One, arose in the world. |
Imasmiññeva kho, bhikkhave, bhaddakappe ahaṁ etarahi arahaṁ sammāsambuddho loke uppanno. |
In this very fortunate aeon, monks, I, the Arahant, the Perfectly Enlightened One, have now arisen in the world. |
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. |
The Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, was a warrior by birth, he arose in a warrior family. |
Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. |
The Blessed One Sikhī, monks, the Arahant, the Perfectly Enlightened One, was a warrior by birth, he arose in a warrior family. |
Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. |
The Blessed One Vessabhū, monks, the Arahant, the Perfectly Enlightened One, was a warrior by birth, he arose in a warrior family. |
Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. |
The Blessed One Kakusandha, monks, the Arahant, the Perfectly Enlightened One, was a brahmin by birth, he arose in a brahmin family. |
Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. |
The Blessed One Koṇāgamana, monks, the Arahant, the Perfectly Enlightened One, was a brahmin by birth, he arose in a brahmin family. |
Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho brāhmaṇo jātiyā ahosi, brāhmaṇakule udapādi. |
The Blessed One Kassapa, monks, the Arahant, the Perfectly Enlightened One, was a brahmin by birth, he arose in a brahmin family. |
Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho khattiyo jātiyā ahosiṁ, khattiyakule uppanno. |
I, monks, now the Arahant, the Perfectly Enlightened One, was a warrior by birth, I have arisen in a warrior family. |
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. |
The Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, was of the Koṇḍañña clan. |
Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. |
The Blessed One Sikhī, monks, the Arahant, the Perfectly Enlightened One, was of the Koṇḍañña clan. |
Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. |
The Blessed One Vessabhū, monks, the Arahant, the Perfectly Enlightened One, was of the Koṇḍañña clan. |
Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. |
The Blessed One Kakusandha, monks, the Arahant, the Perfectly Enlightened One, was of the Kassapa clan. |
Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. |
The Blessed One Koṇāgamana, monks, the Arahant, the Perfectly Enlightened One, was of the Kassapa clan. |
Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho kassapo gottena ahosi. |
The Blessed One Kassapa, monks, the Arahant, the Perfectly Enlightened One, was of the Kassapa clan. |
Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho gotamo gottena ahosiṁ. |
I, monks, now the Arahant, the Perfectly Enlightened One, am of the Gotama clan. |
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. |
For the Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, the measure of life was eighty thousand years. |
Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa sattativassasahassāni āyuppamāṇaṁ ahosi. |
For the Blessed One Sikhī, monks, the Arahant, the Perfectly Enlightened One, the measure of life was seventy thousand years. |
Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa saṭṭhivassasahassāni āyuppamāṇaṁ ahosi. |
For the Blessed One Vessabhū, monks, the Arahant, the Perfectly Enlightened One, the measure of life was sixty thousand years. |
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa cattālīsavassasahassāni āyuppamāṇaṁ ahosi. |
For the Blessed One Kakusandha, monks, the Arahant, the Perfectly Enlightened One, the measure of life was forty thousand years. |
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa tiṁsavassasahassāni āyuppamāṇaṁ ahosi. |
For the Blessed One Koṇāgamana, monks, the Arahant, the Perfectly Enlightened One, the measure of life was thirty thousand years. |
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa vīsativassasahassāni āyuppamāṇaṁ ahosi. |
For the Blessed One Kassapa, monks, the Arahant, the Perfectly Enlightened One, the measure of life was twenty thousand years. |
Mayhaṁ, bhikkhave, etarahi appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ; |
For me, monks, at present the measure of life is short, limited, and brief; |
yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo. |
one who lives long lives for a hundred years or a little more. |
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. |
The Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, was fully awakened at the foot of a Pāṭali tree. |
Sikhī, bhikkhave, bhagavā arahaṁ sammāsambuddho puṇḍarīkassa mūle abhisambuddho. |
The Blessed One Sikhī, monks, the Arahant, the Perfectly Enlightened One, was fully awakened at the foot of a Puṇḍarīka tree. |
Vessabhū, bhikkhave, bhagavā arahaṁ sammāsambuddho sālassa mūle abhisambuddho. |
The Blessed One Vessabhū, monks, the Arahant, the Perfectly Enlightened One, was fully awakened at the foot of a Sāla tree. |
Kakusandho, bhikkhave, bhagavā arahaṁ sammāsambuddho sirīsassa mūle abhisambuddho. |
The Blessed One Kakusandha, monks, the Arahant, the Perfectly Enlightened One, was fully awakened at the foot of a Sirīsa tree. |
Koṇāgamano, bhikkhave, bhagavā arahaṁ sammāsambuddho udumbarassa mūle abhisambuddho. |
The Blessed One Koṇāgamana, monks, the Arahant, the Perfectly Enlightened One, was fully awakened at the foot of an Udumbara tree. |
Kassapo, bhikkhave, bhagavā arahaṁ sammāsambuddho nigrodhassa mūle abhisambuddho. |
The Blessed One Kassapa, monks, the Arahant, the Perfectly Enlightened One, was fully awakened at the foot of a Banyan tree. |
Ahaṁ, bhikkhave, etarahi arahaṁ sammāsambuddho assatthassa mūle abhisambuddho. |
I, monks, now the Arahant, the Perfectly Enlightened One, was fully awakened at the foot of an Assattha tree. |
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. |
The Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, had a pair of disciples named Khaṇḍa and Tissa, a chief and excellent pair. |
Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. |
The Blessed One Sikhī, monks, the Arahant, the Perfectly Enlightened One, had a pair of disciples named Abhibhū and Sambhava, a chief and excellent pair. |
Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa soṇuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. |
The Blessed One Vessabhū, monks, the Arahant, the Perfectly Enlightened One, had a pair of disciples named Soṇa and Uttara, a chief and excellent pair. |
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa vidhurasañjīvaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. |
The Blessed One Kakusandha, monks, the Arahant, the Perfectly Enlightened One, had a pair of disciples named Vidhura and Sañjīva, a chief and excellent pair. |
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa bhiyyosuttaraṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. |
The Blessed One Koṇāgamana, monks, the Arahant, the Perfectly Enlightened One, had a pair of disciples named Bhiyyosa and Uttara, a chief and excellent pair. |
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa tissabhāradvājaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. |
The Blessed One Kassapa, monks, the Arahant, the Perfectly Enlightened One, had a pair of disciples named Tissa and Bhāradvāja, a chief and excellent pair. |
Mayhaṁ, bhikkhave, etarahi sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. |
For me, monks, at present, there is a pair of disciples named Sāriputta and Moggallāna, a chief and excellent pair. |
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. |
The Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, had three assemblies of disciples. |
Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. |
One assembly of disciples consisted of six million eight hundred thousand monks, one assembly of disciples consisted of one hundred thousand monks, one assembly of disciples consisted of eighty thousand monks. |
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ. |
The Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, had these three assemblies of disciples, all of whom were destroyers of the taints. |
Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. |
The Blessed One Sikhī, monks, the Arahant, the Perfectly Enlightened One, had three assemblies of disciples. |
Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi sattatibhikkhusahassāni. |
One assembly of disciples consisted of one hundred thousand monks, one assembly of disciples consisted of eighty thousand monks, one assembly of disciples consisted of seventy thousand monks. |
Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ. |
The Blessed One Sikhī, monks, the Arahant, the Perfectly Enlightened One, had these three assemblies of disciples, all of whom were destroyers of the taints. |
Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. |
The Blessed One Vessabhū, monks, the Arahant, the Perfectly Enlightened One, had three assemblies of disciples. |
Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi sattatibhikkhusahassāni, eko sāvakānaṁ sannipāto ahosi saṭṭhibhikkhusahassāni. |
One assembly of disciples consisted of eighty thousand monks, one assembly of disciples consisted of seventy thousand monks, one assembly of disciples consisted of sixty thousand monks. |
Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ. |
The Blessed One Vessabhū, monks, the Arahant, the Perfectly Enlightened One, had these three assemblies of disciples, all of whom were destroyers of the taints. |
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi cattālīsabhikkhusahassāni. |
The Blessed One Kakusandha, monks, the Arahant, the Perfectly Enlightened One, had one assembly of disciples consisting of forty thousand monks. |
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ. |
The Blessed One Kakusandha, monks, the Arahant, the Perfectly Enlightened One, had this one assembly of disciples, all of whom were destroyers of the taints. |
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi tiṁsabhikkhusahassāni. |
The Blessed One Koṇāgamana, monks, the Arahant, the Perfectly Enlightened One, had one assembly of disciples consisting of thirty thousand monks. |
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ. |
The Blessed One Koṇāgamana, monks, the Arahant, the Perfectly Enlightened One, had this one assembly of disciples, all of whom were destroyers of the taints. |
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa eko sāvakānaṁ sannipāto ahosi vīsatibhikkhusahassāni. |
The Blessed One Kassapa, monks, the Arahant, the Perfectly Enlightened One, had one assembly of disciples consisting of twenty thousand monks. |
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ. |
The Blessed One Kassapa, monks, the Arahant, the Perfectly Enlightened One, had this one assembly of disciples, all of whom were destroyers of the taints. |
Mayhaṁ, bhikkhave, etarahi eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. |
For me, monks, at present, there was one assembly of disciples consisting of twelve hundred and fifty monks. |
Mayhaṁ, bhikkhave, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ. |
For me, monks, this one assembly of disciples consisted entirely of destroyers of the taints. |
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. |
For the Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, a monk named Asoka was the attendant, the chief attendant. |
Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa khemaṅkaro nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. |
For the Blessed One Sikhī, monks, the Arahant, the Perfectly Enlightened One, a monk named Khemankara was the attendant, the chief attendant. |
Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa upasanto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. |
For the Blessed One Vessabhū, monks, the Arahant, the Perfectly Enlightened One, a monk named Upasanta was the attendant, the chief attendant. |
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa buddhijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. |
For the Blessed One Kakusandha, monks, the Arahant, the Perfectly Enlightened One, a monk named Buddhija was the attendant, the chief attendant. |
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa sotthijo nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. |
For the Blessed One Koṇāgamana, monks, the Arahant, the Perfectly Enlightened One, a monk named Sotthija was the attendant, the chief attendant. |
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa sabbamitto nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. |
For the Blessed One Kassapa, monks, the Arahant, the Perfectly Enlightened One, a monk named Sabbamitta was the attendant, the chief attendant. |
Mayhaṁ, bhikkhave, etarahi ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. |
For me, monks, at present, a monk named Ānanda is the attendant, the chief attendant. |
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. |
For the Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, the king named Bandhumā was his father. |
Bandhumatī nāma devī mātā ahosi janetti. |
The queen named Bandhumatī was his mother, the one who gave him birth. |
Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi. |
For king Bandhumā, the city named Bandhumatī was the capital. |
Sikhissa, bhikkhave, bhagavato arahato sammāsambuddhassa aruṇo nāma rājā pitā ahosi. |
For the Blessed One Sikhī, monks, the Arahant, the Perfectly Enlightened One, the king named Aruṇa was his father. |
Pabhāvatī nāma devī mātā ahosi janetti. |
The queen named Pabhāvatī was his mother, the one who gave him birth. |
Aruṇassa rañño aruṇavatī nāma nagaraṁ rājadhānī ahosi. |
For king Aruṇa, the city named Aruṇavatī was the capital. |
Vessabhussa, bhikkhave, bhagavato arahato sammāsambuddhassa suppatito nāma rājā pitā ahosi. |
For the Blessed One Vessabhū, monks, the Arahant, the Perfectly Enlightened One, the king named Suppatita was his father. |
Vassavatī nāma devī mātā ahosi janetti. |
The queen named Vassavatī was his mother, the one who gave him birth. |
Suppatitassa rañño anomaṁ nāma nagaraṁ rājadhānī ahosi. |
For king Suppatita, the city named Anoma was the capital. |
Kakusandhassa, bhikkhave, bhagavato arahato sammāsambuddhassa aggidatto nāma brāhmaṇo pitā ahosi. |
For the Blessed One Kakusandha, monks, the Arahant, the Perfectly Enlightened One, the brahmin named Aggidatta was his father. |
Visākhā nāma brāhmaṇī mātā ahosi janetti. |
The brahmin lady named Visākhā was his mother, the one who gave him birth. |
Tena kho pana, bhikkhave, samayena khemo nāma rājā ahosi. |
And at that time, monks, there was a king named Kema. |
Khemassa rañño khemavatī nāma nagaraṁ rājadhānī ahosi. |
For king Kema, the city named Khemavatī was the capital. |
Koṇāgamanassa, bhikkhave, bhagavato arahato sammāsambuddhassa yaññadatto nāma brāhmaṇo pitā ahosi. |
For the Blessed One Koṇāgamana, monks, the Arahant, the Perfectly Enlightened One, the brahmin named Yaññadatta was his father. |
Uttarā nāma brāhmaṇī mātā ahosi janetti. |
The brahmin lady named Uttarā was his mother, the one who gave him birth. |
Tena kho pana, bhikkhave, samayena sobho nāma rājā ahosi. |
And at that time, monks, there was a king named Sobha. |
Sobhassa rañño sobhavatī nāma nagaraṁ rājadhānī ahosi. |
For king Sobha, the city named Sobhavatī was the capital. |
Kassapassa, bhikkhave, bhagavato arahato sammāsambuddhassa brahmadatto nāma brāhmaṇo pitā ahosi. |
For the Blessed One Kassapa, monks, the Arahant, the Perfectly Enlightened One, the brahmin named Brahmadatta was his father. |
Dhanavatī nāma brāhmaṇī mātā ahosi janetti. |
The brahmin lady named Dhanavatī was his mother, the one who gave him birth. |
Tena kho pana, bhikkhave, samayena kikī nāma rājā ahosi. |
And at that time, monks, there was a king named Kikī. |
Kikissa rañño bārāṇasī nāma nagaraṁ rājadhānī ahosi. |
For king Kikī, the city named Bārāṇasī was the capital. |
Mayhaṁ, bhikkhave, etarahi suddhodano nāma rājā pitā ahosi. |
For me, monks, at present, the king named Suddhodana was my father. |
Māyā nāma devī mātā ahosi janetti. |
The queen named Māyā was my mother, the one who gave me birth. |
Kapilavatthu nāma nagaraṁ rājadhānī ahosī”ti. |
The city named Kapilavatthu was the capital.” |
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 monastery. |
Atha kho tesaṁ bhikkhūnaṁ acirapakkantassa bhagavato ayamantarākathā udapādi: |
Then, not long after the Blessed One had left, this discussion arose among those monks: |
“acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā. |
“It is wonderful, friends, it is marvelous, friends, the great psychic power and great might of the Tathāgata. |
Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati: |
For the Tathāgata can recollect the Buddhas of the past who have attained final Nibbāna, who have cut off proliferation, cut off the cycle, exhausted the round, and gone beyond all suffering—recollecting them by their birth, by their names, by their clans, by the measure of their lifespan, by their pair of disciples, and by their assembly of disciples: |
‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti. |
‘Such was the birth of those Blessed Ones, such were their names and clans, such their virtue, such their Dhamma, such their wisdom, such their abiding, and such their liberation.’” |
“Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: |
“Now, friends, is it that this principle of the Dhamma is so well penetrated by the Tathāgata, that because of his penetration of this principle of the Dhamma, the Tathāgata can recollect the Buddhas of the past who have attained final Nibbāna, who have cut off proliferation, cut off the cycle, exhausted the round, and gone beyond all suffering—recollecting them by their birth, by their names, by their clans, by the measure of their lifespan, by their pair of disciples, and by their assembly of disciples: |
‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti, udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: |
‘Such was the birth of those Blessed Ones, such were their names and clans, such their virtue, such their Dhamma, such their wisdom, such their abiding, and such their liberation’; or is it that deities have revealed this matter to the Tathāgata, so that the Tathāgata can recollect the Buddhas of the past who have attained final Nibbāna, who have cut off proliferation, cut off the cycle, exhausted the round, and gone beyond all suffering—recollecting them by their birth, by their names, by their clans, by the measure of their lifespan, by their pair of disciples, and by their assembly of disciples: |
‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti. |
‘Such was the birth of those Blessed Ones, such were their names and clans, such their virtue, such their Dhamma, such their wisdom, such their abiding, and such their liberation’?” |
Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti. |
And this was the unfinished conversation among those monks. |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena karerimaṇḍalamāḷo tenupasaṅkami; |
Then, in the evening, the Blessed One arose from his seclusion and went to the pavilion of the Kareri tree. |
upasaṅkamitvā paññatte āsane nisīdi. |
Having approached, he sat down on the seat that had been prepared. |
Nisajja kho bhagavā bhikkhū āmantesi: |
Seated, the Blessed One addressed the monks: |
“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā; |
“For what topic of conversation are you gathered together here now, monks? |
kā ca pana vo antarākathā vippakatā”ti? |
And what was your unfinished talk?” |
Evaṁ vutte, te bhikkhū bhagavantaṁ etadavocuṁ: |
When this was said, those monks said to the Blessed One: |
“idha, bhante, amhākaṁ acirapakkantassa bhagavato ayaṁ antarākathā udapādi: |
“Here, venerable sir, not long after the Blessed One had left, this discussion arose among us: |
‘acchariyaṁ, āvuso, abbhutaṁ, āvuso, tathāgatassa mahiddhikatā mahānubhāvatā. |
‘It is wonderful, friends, it is marvelous, friends, the great psychic power and great might of the Tathāgata. |
Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati: |
For the Tathāgata can recollect the Buddhas of the past who have attained final Nibbāna, who have cut off proliferation, cut off the cycle, exhausted the round, and gone beyond all suffering—recollecting them by their birth, by their names, by their clans, by the measure of their lifespan, by their pair of disciples, and by their assembly of disciples: |
“evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”ti. |
“Such was the birth of those Blessed Ones, such were their names and clans, such their virtue, such their Dhamma, such their wisdom, such their abiding, and such their liberation.” |
Kiṁ nu kho, āvuso, tathāgatasseva nu kho esā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: |
Now, friends, is it that this principle of the Dhamma is so well penetrated by the Tathāgata, that because of his penetration of this principle of the Dhamma, the Tathāgata can recollect the Buddhas of the past who have attained final Nibbāna, who have cut off proliferation, cut off the cycle, exhausted the round, and gone beyond all suffering—recollecting them by their birth, by their names, by their clans, by the measure of their lifespan, by their pair of disciples, and by their assembly of disciples: |
“evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”ti. |
“Such was the birth of those Blessed Ones, such were their names and clans, such their virtue, such their Dhamma, such their wisdom, such their abiding, and such their liberation.” |
Udāhu devatā tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: |
Or is it that deities have revealed this matter to the Tathāgata, so that the Tathāgata can recollect the Buddhas of the past who have attained final Nibbāna, who have cut off proliferation, cut off the cycle, exhausted the round, and gone beyond all suffering—recollecting them by their birth, by their names, by their clans, by the measure of their lifespan, by their pair of disciples, and by their assembly of disciples: |
“evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī”’ti? |
“Such was the birth of those Blessed Ones, such were their names and clans, such their virtue, such their Dhamma, such their wisdom, such their abiding, and such their liberation”’? |
Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti. |
This, venerable sir, was our unfinished talk, when the Blessed One arrived.” |
“Tathāgatassevesā, bhikkhave, dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: |
“It is, monks, that the principle of the Dhamma is well penetrated by the Tathāgata, and because of his penetration of this principle of the Dhamma, the Tathāgata can recollect the Buddhas of the past who have attained final Nibbāna, who have cut off proliferation, cut off the cycle, exhausted the round, and gone beyond all suffering—recollecting them by their birth, by their names, by their clans, by the measure of their lifespan, by their pair of disciples, and by their assembly of disciples: |
‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti. |
‘Such was the birth of those Blessed Ones, such were their names and clans, such their virtue, such their Dhamma, such their wisdom, such their abiding, and such their liberation.’ |
Devatāpi tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati: |
Deities have also revealed this matter to the Tathāgata, so that the Tathāgata can recollect the Buddhas of the past who have attained final Nibbāna, who have cut off proliferation, cut off the cycle, exhausted the round, and gone beyond all suffering—recollecting them by their birth, by their names, by their clans, by the measure of their lifespan, by their pair of disciples, and by their assembly of disciples: |
‘evaṁjaccā te bhagavanto ahesuṁ itipi, evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’ti. |
‘Such was the birth of those Blessed Ones, such were their names and clans, such their virtue, such their Dhamma, such their wisdom, such their abiding, and such their liberation.’ |
Iccheyyātha no tumhe, bhikkhave, bhiyyoso mattāya pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ sotun”ti? |
Would you wish, monks, to hear a talk on the Dhamma connected with past lives in still greater detail?” |
“Etassa, bhagavā, kālo; |
“This is the time for it, Blessed One; |
etassa, sugata, kālo; |
this is the time for it, Fortunate One; |
yaṁ bhagavā bhiyyoso mattāya pubbenivāsapaṭisaṁyuttaṁ dhammiṁ kathaṁ kareyya, bhagavato sutvā bhikkhū dhāressantī”ti. |
If the Blessed One would give a talk on the Dhamma connected with past lives in still greater detail, the monks, having heard it from the Blessed One, will bear it in mind.” |
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. |
“Then listen, monks, and attend carefully, I will speak.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. |
“Yes, venerable sir,” those monks replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Ito so, bhikkhave, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. |
“Ninety-one aeons ago, monks, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, arose in the world. |
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. |
The Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, was a warrior by birth, he arose in a warrior family. |
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. |
The Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, was of the Koṇḍañña clan. |
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. |
For the Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, the measure of life was eighty thousand years. |
Vipassī, bhikkhave, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. |
The Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, was fully awakened at the foot of a Pāṭali tree. |
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. |
The Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, had a pair of disciples named Khaṇḍa and Tissa, a chief and excellent pair. |
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. |
The Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, had three assemblies of disciples. |
Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ, eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. |
One assembly of disciples consisted of six million eight hundred thousand monks, one assembly of disciples consisted of one hundred thousand monks, one assembly of disciples consisted of eighty thousand monks. |
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ. |
The Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, had these three assemblies of disciples, all of whom were destroyers of the taints. |
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. |
For the Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, a monk named Asoka was the attendant, the chief attendant. |
Vipassissa, bhikkhave, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. |
For the Blessed One Vipassī, monks, the Arahant, the Perfectly Enlightened One, the king named Bandhumā was his father. |
Bandhumatī nāma devī mātā ahosi janetti. |
The queen named Bandhumatī was his mother, the one who gave him birth. |
Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi. |
For king Bandhumā, the city named Bandhumatī was the capital. |
2. Bodhisattadhammatā |
2. The Nature of a Bodhisatta |
Atha kho, bhikkhave, vipassī bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṁ okkami. |
Then, monks, the Bodhisatta Vipassī, having passed away from the host of Tusita devas, mindfully and with full awareness, descended into his mother’s womb. |
Ayamettha dhammatā. |
This is the nature of things here. |
Dhammatā esā, bhikkhave, yadā bodhisatto tusitā kāyā cavitvā mātukucchiṁ okkamati. |
It is the nature of things, monks, that when a Bodhisatta, having passed away from the host of Tusita devas, descends into his mother’s womb, |
Atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. |
then in this world with its devas, its Māra, and its Brahmā, in this generation with its ascetics and brahmins, with its devas and humans, an immeasurable, glorious radiance appears, surpassing even the divine majesty of the devas. |
Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. |
Even in those chaotic world interstices, abysmal and chaotic, of blackest darkness, where even the moon and sun, so mighty and powerful, do not shed their light, there too an immeasurable, glorious radiance appears, surpassing even the divine majesty of the devas. |
Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: |
And the beings reborn there perceive each other by that radiance: |
‘aññepi kira, bho, santi sattā idhūpapannā’ti. |
‘So, indeed, sirs, there are other beings reborn here.’ |
Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati. |
And this ten-thousand-fold world system shakes, quakes, and trembles. |
Appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. |
And an immeasurable, glorious radiance appears in the world, surpassing even the divine majesty of the devas. |
Ayamettha dhammatā. |
This is the nature of things here. |
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, cattāro naṁ devaputtā catuddisaṁ rakkhāya upagacchanti: |
It is the nature of things, monks, that when a Bodhisatta has descended into his mother’s womb, four young devas approach to guard him in the four quarters, |
‘mā naṁ bodhisattaṁ vā bodhisattamātaraṁ vā manusso vā amanusso vā koci vā viheṭhesī’ti. |
thinking: ‘Let no human or non-human or anyone at all harm the Bodhisatta or the Bodhisatta’s mother.’ |
Ayamettha dhammatā. |
This is the nature of things here. |
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, pakatiyā sīlavatī bodhisattamātā hoti, viratā pāṇātipātā, viratā adinnādānā, viratā kāmesumicchācārā, viratā musāvādā, viratā surāmerayamajjappamādaṭṭhānā. |
It is the nature of things, monks, that when a Bodhisatta has descended into his mother’s womb, the Bodhisatta’s mother is by nature virtuous, abstaining from the destruction of life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from false speech, and abstaining from distilled and fermented intoxicants which are the basis for heedlessness. |
Ayamettha dhammatā. |
This is the nature of things here. |
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu purisesu mānasaṁ uppajjati kāmaguṇūpasaṁhitaṁ, anatikkamanīyā ca bodhisattamātā hoti kenaci purisena rattacittena. |
It is the nature of things, monks, that when a Bodhisatta has descended into his mother’s womb, no lustful thought connected with sensual pleasures arises in the Bodhisatta’s mother for any man, and the Bodhisatta’s mother is not to be transgressed by any man with a lustful mind. |
Ayamettha dhammatā. |
This is the nature of things here. |
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, lābhinī bodhisattamātā hoti pañcannaṁ kāmaguṇānaṁ. |
It is the nature of things, monks, that when a Bodhisatta has descended into his mother’s womb, the Bodhisatta’s mother is a recipient of the five objects of sensual pleasure. |
Sā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricāreti. |
She, being provided with and endowed with the five objects of sensual pleasure, enjoys them. |
Ayamettha dhammatā. |
This is the nature of things here. |
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati. |
It is the nature of things, monks, that when a Bodhisatta has descended into his mother’s womb, no affliction of any kind arises in the Bodhisatta’s mother. |
Sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. |
The Bodhisatta’s mother is happy and her body is untroubled, and the Bodhisatta’s mother sees the Bodhisatta within her womb with all his major and minor limbs, with no faculty deficient. |
Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. |
Just as if, monks, a beryl gem, beautiful, of the highest quality, eight-faceted, well-wrought, clear, brilliant, flawless, endowed with all good qualities. |
Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. |
And through it is strung a thread, blue or yellow or red or white or a pale yellow thread. |
Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: |
A man with good sight, taking it in his hand, would reflect upon it: |
‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. |
‘This beryl gem is beautiful, of the highest quality, eight-faceted, well-wrought, clear, brilliant, flawless, endowed with all good qualities. |
Tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti. |
And through it is strung this thread, blue or yellow or red or white or a pale yellow thread.’ |
Evameva kho, bhikkhave, yadā bodhisatto mātukucchiṁ okkanto hoti, na bodhisattamātu kocideva ābādho uppajjati, sukhinī bodhisattamātā hoti akilantakāyā, bodhisattañca bodhisattamātā tirokucchigataṁ passati sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. |
In the same way, monks, when a Bodhisatta has descended into his mother’s womb, no affliction of any kind arises in the Bodhisatta’s mother, the Bodhisatta’s mother is happy and her body is untroubled, and the Bodhisatta’s mother sees the Bodhisatta within her womb with all his major and minor limbs, with no faculty deficient. |
Ayamettha dhammatā. |
This is the nature of things here. |
Dhammatā esā, bhikkhave, sattāhajāte bodhisatte bodhisattamātā kālaṁ karoti tusitaṁ kāyaṁ upapajjati. |
It is the nature of things, monks, that seven days after the Bodhisatta is born, the Bodhisatta’s mother passes away and is reborn into the host of Tusita devas. |
Ayamettha dhammatā. |
This is the nature of things here. |
Dhammatā esā, bhikkhave, yathā aññā itthikā nava vā dasa vā māse gabbhaṁ kucchinā pariharitvā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. |
It is the nature of things, monks, that while other women, after carrying the fetus in the womb for nine or ten months, give birth, the mother of a Bodhisatta does not give birth to the Bodhisatta in the same way. |
Daseva māsāni bodhisattaṁ bodhisattamātā kucchinā pariharitvā vijāyati. |
The mother of a Bodhisatta carries the Bodhisatta in her womb for exactly ten months before giving birth. |
Ayamettha dhammatā. |
This is the nature of things here. |
Dhammatā esā, bhikkhave, yathā aññā itthikā nisinnā vā nipannā vā vijāyanti, na hevaṁ bodhisattaṁ bodhisattamātā vijāyati. |
It is the nature of things, monks, that while other women give birth while seated or lying down, the mother of a Bodhisatta does not give birth to the Bodhisatta in the same way. |
Ṭhitāva bodhisattaṁ bodhisattamātā vijāyati. |
The mother of a Bodhisatta gives birth to the Bodhisatta while standing. |
Ayamettha dhammatā. |
This is the nature of things here. |
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, devā paṭhamaṁ paṭiggaṇhanti, pacchā manussā. |
It is the nature of things, monks, that when the Bodhisatta issues from his mother’s womb, devas receive him first, then humans. |
Ayamettha dhammatā. |
This is the nature of things here. |
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, appattova bodhisatto pathaviṁ hoti, cattāro naṁ devaputtā paṭiggahetvā mātu purato ṭhapenti: |
It is the nature of things, monks, that when the Bodhisatta issues from his mother’s womb, before the Bodhisatta has touched the earth, four young devas receive him and place him before his mother, saying: |
‘attamanā, devi, hohi; |
‘Rejoice, O queen; |
mahesakkho te putto uppanno’ti. |
a son of great psychic power has been born to you.’ |
Ayamettha dhammatā. |
This is the nature of things here. |
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. |
It is the nature of things, monks, that when the Bodhisatta issues from his mother’s womb, he comes forth pure, unstained by water, unstained by phlegm, unstained by blood, unstained by any impurity, clean and pure. |
Seyyathāpi, bhikkhave, maṇiratanaṁ kāsike vatthe nikkhittaṁ neva maṇiratanaṁ kāsikaṁ vatthaṁ makkheti, nāpi kāsikaṁ vatthaṁ maṇiratanaṁ makkheti. |
Just as if, monks, a jewel were placed on a Kāsī cloth; the jewel would not stain the Kāsī cloth, nor would the Kāsī cloth stain the jewel. |
Taṁ kissa hetu? |
For what reason? |
Ubhinnaṁ suddhattā. |
Because of the purity of both. |
Evameva kho, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, visadova nikkhamati amakkhito, udena amakkhito semhena amakkhito ruhirena amakkhito kenaci asucinā suddho visado. |
In the same way, monks, when the Bodhisatta issues from his mother’s womb, he comes forth pure, unstained, unstained by water, unstained by phlegm, unstained by blood, unstained by any impurity, clean and pure. |
Ayamettha dhammatā. |
This is the nature of things here. |
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, dve udakassa dhārā antalikkhā pātubhavanti—ekā sītassa ekā uṇhassa yena bodhisattassa udakakiccaṁ karonti mātu ca. |
It is the nature of things, monks, that when the Bodhisatta issues from his mother’s womb, two streams of water appear from the sky—one of cold water and one of hot water, with which they perform the water-rite for the Bodhisatta and his mother. |
Ayamettha dhammatā. |
This is the nature of things here. |
Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhāriyamāne, sabbā ca disā anuviloketi, āsabhiṁ vācaṁ bhāsati ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’ti. |
It is the nature of things, monks, that as soon as he is born, the Bodhisatta, having firmly planted his feet on the ground, takes seven steps to the north, and while a white parasol is held over him, he surveys all the quarters and utters the bull-like utterance: ‘I am the chief in the world, I am the eldest in the world, I am the foremost in the world. This is my last birth, there is now no further state of becoming.’ |
Ayamettha dhammatā. |
This is the nature of things here. |
Dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati, atikkammeva devānaṁ devānubhāvaṁ. |
It is the nature of things, monks, that when the Bodhisatta issues from his mother’s womb, then in this world with its devas, its Māra, and its Brahmā, in this generation with its ascetics and brahmins, with its devas and humans, an immeasurable, glorious radiance appears, surpassing even the divine majesty of the devas. |
Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā, yatthapime candimasūriyā evaṁmahiddhikā evaṁmahānubhāvā ābhāya nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. |
Even in those chaotic world interstices, abysmal and chaotic, of blackest darkness, where even the moon and sun, so mighty and powerful, do not shed their light, there too an immeasurable, glorious radiance appears, surpassing even the divine majesty of the devas. |
Yepi tattha sattā upapannā, tepi tenobhāsena aññamaññaṁ sañjānanti: |
And the beings reborn there perceive each other by that radiance: |
‘aññepi kira, bho, santi sattā idhūpapannā’ti. |
‘So, indeed, sirs, there are other beings reborn here.’ |
Ayañca dasasahassī lokadhātu saṅkampati sampakampati sampavedhati appamāṇo ca uḷāro obhāso loke pātubhavati atikkammeva devānaṁ devānubhāvaṁ. |
And this ten-thousand-fold world system shakes, quakes, and trembles, and an immeasurable, glorious radiance appears in the world, surpassing even the divine majesty of the devas. |
Ayamettha dhammatā. |
This is the nature of things here. |
3. Dvattiṁsamahāpurisalakkhaṇā |
3. The Thirty-Two Marks of a Great Man |
Jāte kho pana, bhikkhave, vipassimhi kumāre bandhumato rañño paṭivedesuṁ: |
When, monks, Prince Vipassī was born, they reported it to King Bandhumā: |
‘putto te, deva, jāto, taṁ devo passatū’ti. |
‘A son has been born to you, Your Majesty, may Your Majesty see him.’ |
Addasā kho, bhikkhave, bandhumā rājā vipassiṁ kumāraṁ, disvā nemitte brāhmaṇe āmantāpetvā etadavoca: |
And King Bandhumā, monks, saw Prince Vipassī, and having seen him, he had the brahmin soothsayers summoned and said this: |
‘passantu bhonto nemittā brāhmaṇā kumāran’ti. |
‘May the venerable brahmin soothsayers examine the prince.’ |
Addasaṁsu kho, bhikkhave, nemittā brāhmaṇā vipassiṁ kumāraṁ, disvā bandhumantaṁ rājānaṁ etadavocuṁ: |
The brahmin soothsayers, monks, saw Prince Vipassī, and having seen him, they said this to King Bandhumā: |
‘attamano, deva, hohi, mahesakkho te putto uppanno, lābhā te, mahārāja, suladdhaṁ te, mahārāja, yassa te kule evarūpo putto uppanno. |
‘Rejoice, Your Majesty, a son of great psychic power has been born to you, it is a gain for you, great king, it is well-gained for you, great king, that such a son has been born in your family. |
Ayañhi, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. |
For this prince, sire, is endowed with the thirty-two marks of a great man, and for a great man endowed with these, only two destinies are possible, there is no other. |
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. |
If he dwells in a household, he becomes a king, a wheel-turning monarch, a righteous king of righteousness, a conqueror of the four quarters, who has achieved stability for his people and is endowed with the seven treasures. |
Tassimāni sattaratanāni bhavanti. |
These are his seven treasures. |
Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. |
That is to say—the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the counselor-treasure as the seventh. |
Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. |
He has more than a thousand sons who are valiant, heroic in form, crushers of the armies of others. |
So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. |
He dwells having conquered this earth to its ocean-periphery by means of the Dhamma, without rod or weapon. |
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado. |
But if he goes forth from the household life into homelessness, he becomes an Arahant, a Perfectly Enlightened One, one who has drawn back the veil in the world. |
Katamehi cāyaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. |
And with which thirty-two marks of a great man, sire, is this prince endowed, for whom endowed with these only two destinies are possible, there is no other? |
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. |
If he dwells in a household, he becomes a king, a wheel-turning monarch, a righteous king of righteousness, a conqueror of the four quarters, who has achieved stability for his people and is endowed with the seven treasures. |
Tassimāni sattaratanāni bhavanti. |
These are his seven treasures. |
Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. |
That is to say—the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the counselor-treasure as the seventh. |
Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. |
He has more than a thousand sons who are valiant, heroic in form, crushers of the armies of others. |
So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. |
He dwells having conquered this earth to its ocean-periphery by means of the Dhamma, without rod or weapon. |
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado. |
But if he goes forth from the household life into homelessness, he becomes an Arahant, a Perfectly Enlightened One, one who has drawn back the veil in the world. |
Ayañhi, deva, kumāro suppatiṭṭhitapādo. |
This prince, sire, has well-planted feet. |
Yaṁ pāyaṁ, deva, kumāro suppatiṭṭhitapādo. |
That this prince, sire, has well-planted feet, |
Idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. |
this is a mark of a great man for this great man. |
Imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. |
On the soles of the feet of this prince, sire, wheels have arisen, with a thousand spokes, with rim and hub, complete in all respects. |
Yampi imassa, deva, kumārassa heṭṭhā pādatalesu cakkāni jātāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. |
That on the soles of the feet of this prince, sire, wheels have arisen, with a thousand spokes, with rim and hub, complete in all respects, this too is a mark of a great man for this great man. |
Ayañhi, deva, kumāro āyatapaṇhī …pe… |
This prince, sire, has long heels …etc… |
Ayañhi, deva, kumāro dīghaṅgulī …pe… |
This prince, sire, has long fingers …etc… |
Ayañhi, deva, kumāro mudutalunahatthapādo …pe… |
This prince, sire, has soft and tender hands and feet …etc… |
Ayañhi, deva kumāro jālahatthapādo …pe… |
This prince, sire, has webbed hands and feet …etc… |
Ayañhi, deva, kumāro ussaṅkhapādo …pe… |
This prince, sire, has ankles like shells …etc… |
Ayañhi, deva, kumāro eṇijaṅgho …pe… |
This prince, sire, has legs like an antelope …etc… |
Ayañhi, deva, kumāro ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati …pe… |
This prince, sire, standing and without bending, can touch and rub his knees with both hands …etc… |
Ayañhi, deva, kumāro kosohitavatthaguyho …pe… |
This prince, sire, has his male organ enclosed in a sheath …etc… |
Ayañhi, deva, kumāro suvaṇṇavaṇṇo kañcanasannibhattaco …pe… |
This prince, sire, has a golden complexion, a skin the color of gold …etc… |
Ayañhi, deva, kumāro sukhumacchavī; |
This prince, sire, has delicate skin; |
sukhumattā chaviyā rajojallaṁ kāye na upalimpati …pe… |
because of the delicacy of his skin, no dust or dirt adheres to his body …etc… |
Ayañhi, deva, kumāro ekekalomo; |
This prince, sire, has single-rooted body hairs; |
ekekāni lomāni lomakūpesu jātāni …pe… |
single hairs grow in single pores …etc… |
Ayañhi, deva, kumāro uddhaggalomo; |
This prince, sire, has body hairs that curl upwards; |
uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni …pe… |
the hairs that grow are blue-black, the color of collyrium, in coils, turning to the right …etc… |
Ayañhi, deva, kumāro brahmujugatto …pe… |
This prince, sire, has a body straight as Brahmā’s …etc… |
Ayañhi, deva, kumāro sattussado …pe… |
This prince, sire, has seven convexities …etc… |
Ayañhi, deva, kumāro sīhapubbaddhakāyo …pe… |
This prince, sire, has a chest like a lion …etc… |
Ayañhi, deva, kumāro citantaraṁso …pe… |
This prince, sire, has no hollow between his shoulders …etc… |
Ayañhi, deva, kumāro nigrodhaparimaṇḍalo yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo, tāvatakvassa kāyo …pe… |
This prince, sire, has the proportions of a banyan tree: his height is equal to his arm-span, and his arm-span is equal to his height …etc… |
Ayañhi, deva, kumāro samavaṭṭakkhandho …pe… |
This prince, sire, has a well-rounded neck …etc… |
Ayañhi, deva, kumāro rasaggasaggī …pe… |
This prince, sire, has a superior sense of taste …etc… |
Ayañhi, deva, kumāro sīhahanu …pe… |
This prince, sire, has a jaw like a lion …etc… |
Ayañhi, deva, kumāro cattālīsadanto …pe… |
This prince, sire, has forty teeth …etc… |
Ayañhi, deva, kumāro samadanto …pe… |
This prince, sire, has even teeth …etc… |
Ayañhi, deva, kumāro aviraḷadanto …pe… |
This prince, sire, has teeth without gaps …etc… |
Ayañhi, deva, kumāro susukkadāṭho …pe… |
This prince, sire, has very white canine teeth …etc… |
Ayañhi, deva, kumāro pahūtajivho …pe… |
This prince, sire, has a very long tongue …etc… |
Ayañhi, deva, kumāro brahmassaro karavīkabhāṇī …pe… |
This prince, sire, has a voice like Brahmā, like the call of the Karavīka bird …etc… |
Ayañhi, deva, kumāro abhinīlanetto …pe… |
This prince, sire, has very dark blue eyes …etc… |
Ayañhi, deva, kumāro gopakhumo …pe… |
This prince, sire, has eyelashes like a cow …etc… |
Imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā. |
On this prince, sire, a tuft of hair has grown between his eyebrows, white and soft like cotton down. |
Yampi imassa, deva, kumārassa uṇṇā bhamukantare jātā odātā mudutūlasannibhā, idampimassa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. |
That on this prince, sire, a tuft of hair has grown between his eyebrows, white and soft like cotton down, this too is a mark of a great man for this great man. |
Ayañhi, deva, kumāro uṇhīsasīso. |
This prince, sire, has a head like a turban. |
Yaṁ pāyaṁ, deva, kumāro uṇhīsasīso, idampissa mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. |
That this prince, sire, has a head like a turban, this is a mark of a great man for this great man. |
Imehi kho ayaṁ, deva, kumāro dvattiṁsamahāpurisalakkhaṇehi samannāgato, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. |
With these thirty-two marks of a great man, sire, this prince is endowed, for whom endowed with these only two destinies are possible, there is no other. |
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. |
If he dwells in a household, he becomes a king, a wheel-turning monarch, a righteous king of righteousness, a conqueror of the four quarters, who has achieved stability for his people and is endowed with the seven treasures. |
Tassimāni sattaratanāni bhavanti. |
These are his seven treasures. |
Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. |
That is to say—the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the counselor-treasure as the seventh. |
Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. |
He has more than a thousand sons who are valiant, heroic in form, crushers of the armies of others. |
So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. |
He dwells having conquered this earth to its ocean-periphery by means of the Dhamma, without rod or weapon. |
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭacchado’ti. |
But if he goes forth from the household life into homelessness, he becomes an Arahant, a Perfectly Enlightened One, one who has drawn back the veil in the world.’ |
4. Vipassīsamaññā |
4. The Name Vipassī |
Atha kho, bhikkhave, bandhumā rājā nemitte brāhmaṇe ahatehi vatthehi acchādāpetvā sabbakāmehi santappesi. |
Then, monks, King Bandhumā had the brahmin soothsayers clothed in fresh garments and gratified them with all their desires. |
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa dhātiyo upaṭṭhāpesi. |
Then, monks, King Bandhumā arranged nurses for Prince Vipassī. |
Aññā khīraṁ pāyenti, aññā nhāpenti, aññā dhārenti, aññā aṅkena pariharanti. |
Some gave him milk, some bathed him, some held him, some carried him on their hip. |
Jātassa kho pana, bhikkhave, vipassissa kumārassa setacchattaṁ dhārayittha divā ceva rattiñca: |
When Prince Vipassī was born, monks, a white parasol was held over him day and night: |
‘mā naṁ sītaṁ vā uṇhaṁ vā tiṇaṁ vā rajo vā ussāvo vā bādhayitthā’ti. |
‘Let not cold or heat or grass or dust or dew afflict him.’ |
Jāto kho pana, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. |
When Prince Vipassī was born, monks, he was dear and agreeable to many people. |
Seyyathāpi, bhikkhave, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā bahuno janassa piyaṁ manāpaṁ; |
Just as, monks, a blue, red, or white lotus is dear and agreeable to many people; |
evameva kho, bhikkhave, vipassī kumāro bahuno janassa piyo ahosi manāpo. |
in the same way, monks, Prince Vipassī was dear and agreeable to many people. |
Svāssudaṁ aṅkeneva aṅkaṁ parihariyati. |
He was passed from hip to hip. |
Jāto kho pana, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca. |
When Prince Vipassī was born, monks, he had a lovely voice, a charming voice, a sweet voice, a pleasing voice. |
Seyyathāpi, bhikkhave, himavante pabbate karavīkā nāma sakuṇajāti mañjussarā ca vaggussarā ca madhurassarā ca pemaniyassarā ca; |
Just as, monks, in the Himalayan mountains there is a species of bird called the Karavīka, with a lovely voice, a charming voice, a sweet voice, a pleasing voice; |
evameva kho, bhikkhave, vipassī kumāro mañjussaro ca ahosi vaggussaro ca madhurassaro ca pemaniyassaro ca. |
in the same way, monks, Prince Vipassī had a lovely voice, a charming voice, a sweet voice, a pleasing voice. |
Jātassa kho pana, bhikkhave, vipassissa kumārassa kammavipākajaṁ dibbacakkhu pāturahosi yena sudaṁ samantā yojanaṁ passati divā ceva rattiñca. |
For the newborn Prince Vipassī, monks, there arose the divine eye, produced by the ripening of kamma, with which he could see for a league all around, by day and by night. |
Jāto kho pana, bhikkhave, vipassī kumāro animisanto pekkhati seyyathāpi devā tāvatiṁsā. |
When Prince Vipassī was born, monks, he would gaze without blinking, just like the devas of the Tāvatiṃsa realm. |
‘Animisanto kumāro pekkhatī’ti kho, bhikkhave, vipassissa kumārassa ‘vipassī vipassī’ tveva samaññā udapādi. |
‘The prince gazes without blinking,’ monks, and so for Prince Vipassī the name ‘Vipassī, Vipassī’ arose. |
Atha kho, bhikkhave, bandhumā rājā atthakaraṇe nisinno vipassiṁ kumāraṁ aṅke nisīdāpetvā atthe anusāsati. |
Then, monks, King Bandhumā, while seated in the judgment hall, placed Prince Vipassī on his lap and instructed him in the law. |
Tatra sudaṁ, bhikkhave, vipassī kumāro pituaṅke nisinno viceyya viceyya atthe panāyati ñāyena. |
There, monks, Prince Vipassī, sitting on his father's lap, would investigate and investigate and decide cases according to the principle. |
Viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyoso mattāya ‘vipassī vipassī’ tveva samaññā udapādi. |
‘The prince investigates and investigates and decides cases according to the principle,’ monks, and so for Prince Vipassī the name ‘Vipassī, Vipassī’ arose in still greater measure. |
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa tayo pāsāde kārāpesi, ekaṁ vassikaṁ ekaṁ hemantikaṁ ekaṁ gimhikaṁ; |
Then, monks, King Bandhumā had three palaces built for Prince Vipassī, one for the rainy season, one for the winter, and one for the summer; |
pañca kāmaguṇāni upaṭṭhāpesi. |
he had the five objects of sensual pleasure provided. |
Tatra sudaṁ, bhikkhave, vipassī kumāro vassike pāsāde cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṁ orohatīti. |
There, monks, Prince Vipassī, in the rainy season palace, for four months, entertained by musicians who were all female, did not descend to the lower palace. |
Paṭhamabhāṇavāro. |
End of the first portion for recitation. |
5. Jiṇṇapurisa |
5. The Old Man |
Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi: |
Then, monks, after many years, many hundreds of years, many thousands of years had passed, Prince Vipassī addressed his charioteer: |
‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni uyyānabhūmiṁ gacchāma subhūmidassanāyā’ti. |
‘Yoke, good charioteer, the fine, fine carriages. We shall go to the park to see the beautiful grounds.’ |
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi: |
‘Yes, Your Highness,’ monks, the charioteer replied to Prince Vipassī, and having yoked the fine, fine carriages, he informed Prince Vipassī: |
‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassadāni kālaṁ maññasī’ti. |
‘The fine, fine carriages are yoked for you, Your Highness. Do now as you think fit.’ |
Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi. |
Then, monks, Prince Vipassī mounted a fine carriage and proceeded with the fine, fine carriages to the park. |
Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ. |
Monks, as Prince Vipassī was proceeding to the park, he saw a man, old, bent like a roof-rafter, crooked, leaning on a staff, trembling as he went, afflicted, his youth gone. |
Disvā sārathiṁ āmantesi: |
Seeing him, he addressed the charioteer: |
‘ayaṁ pana, samma sārathi, puriso kiṅkato? |
‘This man, good charioteer, what has happened to him? |
Kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan’ti. |
His hair is not like that of others, his body too is not like that of others.’ |
‘Eso kho, deva, jiṇṇo nāmā’ti. |
‘That, Your Highness, is what is called an old man.’ |
‘Kiṁ paneso, samma sārathi, jiṇṇo nāmā’ti? |
‘But what, good charioteer, is an old man?’ |
‘Eso kho, deva, jiṇṇo nāma. |
‘That, Your Highness, is what is called an old man. |
Na dāni tena ciraṁ jīvitabbaṁ bhavissatī’ti. |
He will not live for much longer.’ |
‘Kiṁ pana, samma sārathi, ahampi jarādhammo, jaraṁ anatīto’ti? |
‘But I too, good charioteer, am subject to aging, I have not gone beyond aging?’ |
‘Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṁ anatītā’ti. |
‘You, Your Highness, and we too, are all subject to aging, we have not gone beyond aging.’ |
‘Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā. |
‘In that case, good charioteer, enough of the park for today. |
Itova antepuraṁ paccaniyyāhī’ti. |
Take me back to the inner palace from here.’ |
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi. |
‘Yes, Your Highness,’ monks, the charioteer replied to Prince Vipassī, and from there he took him back to the inner palace. |
Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: |
There, monks, Prince Vipassī, having gone to the inner palace, was sad and dismayed, and he reflected: |
‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī’ti. |
‘Shame on this thing called birth, since to one who is born, aging will become manifest.’ |
Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: |
Then, monks, King Bandhumā had the charioteer summoned and said this: |
‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha? |
‘Well, good charioteer, did the prince enjoy the park? |
Kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti? |
Well, good charioteer, was the prince pleased with the park?’ |
‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti. |
‘No, Your Majesty, the prince did not enjoy the park, no, Your Majesty, the prince was not pleased with the park.’ |
‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti? |
‘What then, good charioteer, did the prince see as he was proceeding to the park?’ |
‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ jiṇṇaṁ gopānasivaṅkaṁ bhoggaṁ daṇḍaparāyanaṁ pavedhamānaṁ gacchantaṁ āturaṁ gatayobbanaṁ. |
‘As he was proceeding to the park, Your Majesty, the prince saw a man, old, bent like a roof-rafter, crooked, leaning on a staff, trembling as he went, afflicted, his youth gone. |
Disvā maṁ etadavoca: |
Seeing him, he said this to me: |
“ayaṁ pana, samma sārathi, puriso kiṅkato, kesāpissa na yathā aññesaṁ, kāyopissa na yathā aññesan”ti? |
“This man, good charioteer, what has happened to him, his hair is not like that of others, his body too is not like that of others?” |
“Eso kho, deva, jiṇṇo nāmā”ti. |
“That, Your Highness, is what is called an old man.” |
“Kiṁ paneso, samma sārathi, jiṇṇo nāmā”ti? |
“But what, good charioteer, is an old man?” |
“Eso kho, deva, jiṇṇo nāma na dāni tena ciraṁ jīvitabbaṁ bhavissatī”ti. |
“That, Your Highness, is what is called an old man, he will not live for much longer.” |
“Kiṁ pana, samma sārathi, ahampi jarādhammo, jaraṁ anatīto”ti? |
“But I too, good charioteer, am subject to aging, I have not gone beyond aging?” |
“Tvañca, deva, mayañcamha sabbe jarādhammā, jaraṁ anatītā”ti. |
“You, Your Highness, and we too, are all subject to aging, we have not gone beyond aging.” |
“Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti. |
“In that case, good charioteer, enough of the park for today, take me back to the inner palace from here.” |
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. |
“Yes, Your Highness,” I replied to Prince Vipassī, and from there I took him back to the inner palace. |
So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: |
He, Your Majesty, the prince, having gone to the inner palace, is sad and dismayed, and reflects: |
“dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissatī”’ti. |
“Shame on this thing called birth, since to one who is born, aging will become manifest.”’ |
6. Byādhitapurisa |
6. The Sick Man |
Atha kho, bhikkhave, bandhumassa rañño etadahosi: |
Then, monks, this occurred to King Bandhumā: |
‘Mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti. |
‘May it not be that Prince Vipassī will not rule the kingdom, may it not be that Prince Vipassī will go forth from the household life into homelessness, may it not be that the words of the brahmin soothsayers will come true.’ |
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: |
Then, monks, King Bandhumā provided Prince Vipassī with the five objects of sensual pleasure in still greater measure: |
‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti. |
‘So that Prince Vipassī will rule the kingdom, so that Prince Vipassī will not go forth from the household life into homelessness, so that the words of the brahmin soothsayers will be false.’ |
Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. |
There, monks, Prince Vipassī, being provided with and endowed with the five objects of sensual pleasure, enjoyed them. |
Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ …pe… |
Then, monks, Prince Vipassī, after many years …etc… |
Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ. |
Monks, as Prince Vipassī was proceeding to the park, he saw a man who was ill, suffering, gravely sick, lying fallen in his own urine and excrement, being lifted up by some and laid down by others. |
Disvā sārathiṁ āmantesi: |
Seeing him, he addressed the charioteer: |
‘ayaṁ pana, samma sārathi, puriso kiṅkato? |
‘This man, good charioteer, what has happened to him? |
Akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan’ti? |
His eyes are not like those of others, his voice too is not like that of others.’ |
‘Eso kho, deva, byādhito nāmā’ti. |
‘That, Your Highness, is what is called a sick man.’ |
‘Kiṁ paneso, samma sārathi, byādhito nāmā’ti? |
‘But what, good charioteer, is a sick man?’ |
‘Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā’ti. |
‘That, Your Highness, is what is called a sick man, who may or may not recover from that illness.’ |
‘Kiṁ pana, samma sārathi, ahampi byādhidhammo, byādhiṁ anatīto’ti? |
‘But I too, good charioteer, am subject to sickness, I have not gone beyond sickness?’ |
‘Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṁ anatītā’ti. |
‘You, Your Highness, and we too, are all subject to sickness, we have not gone beyond sickness.’ |
‘Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī’ti. |
‘In that case, good charioteer, enough of the park for today, take me back to the inner palace from here.’ |
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi. |
‘Yes, Your Highness,’ monks, the charioteer replied to Prince Vipassī, and from there he took him back to the inner palace. |
Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: |
There, monks, Prince Vipassī, having gone to the inner palace, was sad and dismayed, and he reflected: |
‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī’ti. |
‘Shame on this thing called birth, since to one who is born, aging will become manifest, sickness will become manifest.’ |
Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: |
Then, monks, King Bandhumā had the charioteer summoned and said this: |
‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti? |
‘Well, good charioteer, did the prince enjoy the park, well, good charioteer, was the prince pleased with the park?’ |
‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti. |
‘No, Your Majesty, the prince did not enjoy the park, no, Your Majesty, the prince was not pleased with the park.’ |
‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti? |
‘What then, good charioteer, did the prince see as he was proceeding to the park?’ |
‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ. |
‘As he was proceeding to the park, Your Majesty, the prince saw a man who was ill, suffering, gravely sick, lying fallen in his own urine and excrement, being lifted up by some and laid down by others. |
Disvā maṁ etadavoca: |
Seeing him, he said this to me: |
“ayaṁ pana, samma sārathi, puriso kiṅkato, akkhīnipissa na yathā aññesaṁ, saropissa na yathā aññesan”ti? |
“This man, good charioteer, what has happened to him, his eyes are not like those of others, his voice too is not like that of others?” |
“Eso kho, deva, byādhito nāmā”ti. |
“That, Your Highness, is what is called a sick man.” |
“Kiṁ paneso, samma sārathi, byādhito nāmā”ti? |
“But what, good charioteer, is a sick man?” |
“Eso kho, deva, byādhito nāma appeva nāma tamhā ābādhā vuṭṭhaheyyā”ti. |
“That, Your Highness, is what is called a sick man, who may or may not recover from that illness.” |
“Kiṁ pana, samma sārathi, ahampi byādhidhammo, byādhiṁ anatīto”ti? |
“But I too, good charioteer, am subject to sickness, I have not gone beyond sickness?” |
“Tvañca, deva, mayañcamha sabbe byādhidhammā, byādhiṁ anatītā”ti. |
“You, Your Highness, and we too, are all subject to sickness, we have not gone beyond sickness.” |
“Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti. |
“In that case, good charioteer, enough of the park for today, take me back to the inner palace from here.” |
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. |
“Yes, Your Highness,” I replied to Prince Vipassī, and from there I took him back to the inner palace. |
So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: |
He, Your Majesty, the prince, having gone to the inner palace, is sad and dismayed, and reflects: |
“dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissatī”’ti. |
“Shame on this thing called birth, since to one who is born, aging will become manifest, sickness will become manifest.”’ |
7. Kālaṅkatapurisa |
7. The Dead Person |
Atha kho, bhikkhave, bandhumassa rañño etadahosi: |
Then, monks, this occurred to King Bandhumā: |
‘mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti. |
‘May it not be that Prince Vipassī will not rule the kingdom, may it not be that Prince Vipassī will go forth from the household life into homelessness, may it not be that the words of the brahmin soothsayers will come true.’ |
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: |
Then, monks, King Bandhumā provided Prince Vipassī with the five objects of sensual pleasure in still greater measure: |
‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti. |
‘So that Prince Vipassī will rule the kingdom, so that Prince Vipassī will not go forth from the household life into homelessness, so that the words of the brahmin soothsayers will be false.’ |
Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. |
There, monks, Prince Vipassī, being provided with and endowed with the five objects of sensual pleasure, enjoyed them. |
Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ …pe… |
Then, monks, Prince Vipassī, after many years …etc… |
Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ. |
Monks, as Prince Vipassī was proceeding to the park, he saw a great crowd of people gathered, and a bier being made of cloths of various colors. |
Disvā sārathiṁ āmantesi: |
Seeing this, he addressed the charioteer: |
‘kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī’ti? |
‘Why is that great crowd of people gathered, and why is a bier being made of cloths of various colors?’ |
‘Eso kho, deva, kālaṅkato nāmā’ti. |
‘That, Your Highness, is what is called a dead person.’ |
‘Tena hi, samma sārathi, yena so kālaṅkato tena rathaṁ pesehī’ti. |
‘In that case, good charioteer, drive the chariot to where that dead person is.’ |
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesi. |
‘Yes, Your Highness,’ monks, the charioteer replied to Prince Vipassī, and he drove the chariot to where that dead person was. |
Addasā kho, bhikkhave, vipassī kumāro petaṁ kālaṅkataṁ, disvā sārathiṁ āmantesi: |
Monks, Prince Vipassī saw the deceased, the dead person, and seeing him, he addressed the charioteer: |
‘kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā’ti? |
‘What, good charioteer, is this called, a dead person?’ |
‘Eso kho, deva, kālaṅkato nāma. |
‘That, Your Highness, is what is called a dead person. |
Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite’ti. |
Now his mother or father or other relatives will not see him, nor will he see his mother or father or other relatives.’ |
‘Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto; |
‘But I too, good charioteer, am subject to death, I have not gone beyond death; |
mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; |
will the king or queen or other relatives not see me; |
ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite’ti? |
and I too will not see the king or queen or other relatives?’ |
‘Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā; |
‘You, Your Highness, and we too, are all subject to death, we have not gone beyond death; |
tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; |
they too will not see you, the king or queen or other relatives; |
tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite’ti. |
you too will not see the king or queen or other relatives.’ |
‘Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī’ti. |
‘In that case, good charioteer, enough of the park for today, take me back to the inner palace from here.’ |
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsi. |
‘Yes, Your Highness,’ monks, the charioteer replied to Prince Vipassī, and from there he took him back to the inner palace. |
Tatra sudaṁ, bhikkhave, vipassī kumāro antepuraṁ gato dukkhī dummano pajjhāyati: |
There, monks, Prince Vipassī, having gone to the inner palace, was sad and dismayed, and he reflected: |
‘dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī’ti. |
‘Shame on this thing called birth, since to one who is born, aging will become manifest, sickness will become manifest, death will become manifest.’ |
Atha kho, bhikkhave, bandhumā rājā sārathiṁ āmantāpetvā etadavoca: |
Then, monks, King Bandhumā had the charioteer summoned and said this: |
‘kacci, samma sārathi, kumāro uyyānabhūmiyā abhiramittha, kacci, samma sārathi, kumāro uyyānabhūmiyā attamano ahosī’ti? |
‘Well, good charioteer, did the prince enjoy the park, well, good charioteer, was the prince pleased with the park?’ |
‘Na kho, deva, kumāro uyyānabhūmiyā abhiramittha, na kho, deva, kumāro uyyānabhūmiyā attamano ahosī’ti. |
‘No, Your Majesty, the prince did not enjoy the park, no, Your Majesty, the prince was not pleased with the park.’ |
‘Kiṁ pana, samma sārathi, addasa kumāro uyyānabhūmiṁ niyyanto’ti? |
‘What then, good charioteer, did the prince see as he was proceeding to the park?’ |
‘Addasā kho, deva, kumāro uyyānabhūmiṁ niyyanto mahājanakāyaṁ sannipatitaṁ nānārattānañca dussānaṁ vilātaṁ kayiramānaṁ. |
‘As he was proceeding to the park, Your Majesty, the prince saw a great crowd of people gathered, and a bier being made of cloths of various colors. |
Disvā maṁ etadavoca: |
Seeing this, he said to me: |
“kiṁ nu kho so, samma sārathi, mahājanakāyo sannipatito nānārattānañca dussānaṁ vilātaṁ kayiratī”ti? |
“Why is that great crowd of people gathered, and why is a bier being made of cloths of various colors?” |
“Eso kho, deva, kālaṅkato nāmā”ti. |
“That, Your Highness, is what is called a dead person.” |
“Tena hi, samma sārathi, yena so kālaṅkato tena rathaṁ pesehī”ti. |
“In that case, good charioteer, drive the chariot to where that dead person is.” |
“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā yena so kālaṅkato tena rathaṁ pesesiṁ. |
“Yes, Your Highness,” I replied to Prince Vipassī, and I drove the chariot to where that dead person was. |
Addasā kho, deva, kumāro petaṁ kālaṅkataṁ, disvā maṁ etadavoca: |
Your Majesty, the prince saw the deceased, the dead person, and seeing him, he said to me: |
“kiṁ panāyaṁ, samma sārathi, kālaṅkato nāmā”ti? |
“What, good charioteer, is this called, a dead person?” |
“Eso kho, deva, kālaṅkato nāma. |
“That, Your Highness, is what is called a dead person. Now his mother or father or other relatives will not see him, nor will he see his mother or father or other relatives.” |
Na dāni taṁ dakkhanti mātā vā pitā vā aññe vā ñātisālohitā, sopi na dakkhissati mātaraṁ vā pitaraṁ vā aññe vā ñātisālohite”ti. |
“But I too, good charioteer, am subject to death, I have not gone beyond death; will the king or queen or other relatives not see me; and I too will not see the king or queen or other relatives?” |
“Kiṁ pana, samma sārathi, ahampi maraṇadhammo maraṇaṁ anatīto; |
“You, Your Highness, and we too, are all subject to death, we have not gone beyond death; they too will not see you, the king or queen or other relatives, you too will not see the king or queen or other relatives.” |
mampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā; |
“In that case, good charioteer, enough of the park for today, take me back to the inner palace from here.” |
ahampi na dakkhissāmi devaṁ vā deviṁ vā aññe vā ñātisālohite”ti? |
“Yes, Your Highness,” I replied to Prince Vipassī, and from there I took him back to the inner palace. |
“Tvañca, deva, mayañcamha sabbe maraṇadhammā maraṇaṁ anatītā; |
He, Your Majesty, the prince, having gone to the inner palace, is sad and dismayed, and reflects: |
tampi na dakkhanti devo vā devī vā aññe vā ñātisālohitā, tvampi na dakkhissasi devaṁ vā deviṁ vā aññe vā ñātisālohite”ti. |
“Shame on this thing called birth, since to one who is born, aging will become manifest, sickness will become manifest, death will become manifest.”’ |
“Tena hi, samma sārathi, alaṁ dānajja uyyānabhūmiyā, itova antepuraṁ paccaniyyāhī”ti. |
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“Evaṁ, devā”ti kho ahaṁ, deva, vipassissa kumārassa paṭissutvā tatova antepuraṁ paccaniyyāsiṁ. |
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So kho, deva, kumāro antepuraṁ gato dukkhī dummano pajjhāyati: |
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“dhiratthu kira, bho, jāti nāma, yatra hi nāma jātassa jarā paññāyissati, byādhi paññāyissati, maraṇaṁ paññāyissatī”’ti. |
|
8. Pabbajita |
8. The Renunciant |
Atha kho, bhikkhave, bandhumassa rañño etadahosi: |
Then, monks, this occurred to King Bandhumā: |
‘mā heva kho vipassī kumāro na rajjaṁ kāresi, mā heva vipassī kumāro agārasmā anagāriyaṁ pabbaji, mā heva nemittānaṁ brāhmaṇānaṁ saccaṁ assa vacanan’ti. |
‘May it not be that Prince Vipassī will not rule the kingdom, may it not be that Prince Vipassī will go forth from the household life into homelessness, may it not be that the words of the brahmin soothsayers will come true.’ |
Atha kho, bhikkhave, bandhumā rājā vipassissa kumārassa bhiyyoso mattāya pañca kāmaguṇāni upaṭṭhāpesi: |
Then, monks, King Bandhumā provided Prince Vipassī with the five objects of sensual pleasure in still greater measure: |
‘yathā vipassī kumāro rajjaṁ kareyya, yathā vipassī kumāro na agārasmā anagāriyaṁ pabbajeyya, yathā nemittānaṁ brāhmaṇānaṁ micchā assa vacanan’ti. |
‘So that Prince Vipassī will rule the kingdom, so that Prince Vipassī will not go forth from the household life into homelessness, so that the words of the brahmin soothsayers will be false.’ |
Tatra sudaṁ, bhikkhave, vipassī kumāro pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. |
There, monks, Prince Vipassī, being provided with and endowed with the five objects of sensual pleasure, enjoyed them. |
Atha kho, bhikkhave, vipassī kumāro bahūnaṁ vassānaṁ bahūnaṁ vassasatānaṁ bahūnaṁ vassasahassānaṁ accayena sārathiṁ āmantesi: |
Then, monks, Prince Vipassī, after many years, many hundreds of years, many thousands of years had passed, addressed his charioteer: |
‘yojehi, samma sārathi, bhaddāni bhaddāni yānāni, uyyānabhūmiṁ gacchāma subhūmidassanāyā’ti. |
‘Yoke, good charioteer, the fine, fine carriages, we shall go to the park to see the beautiful grounds.’ |
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā vipassissa kumārassa paṭivedesi: |
‘Yes, Your Highness,’ monks, the charioteer replied to Prince Vipassī, and having yoked the fine, fine carriages, he informed Prince Vipassī: |
‘yuttāni kho te, deva, bhaddāni bhaddāni yānāni, yassadāni kālaṁ maññasī’ti. |
‘The fine, fine carriages are yoked for you, Your Highness, do now as you think fit.’ |
Atha kho, bhikkhave, vipassī kumāro bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi uyyānabhūmiṁ niyyāsi. |
Then, monks, Prince Vipassī mounted a fine carriage and proceeded with the fine, fine carriages to the park. |
Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ bhaṇḍuṁ pabbajitaṁ kāsāyavasanaṁ. |
Monks, as Prince Vipassī was proceeding to the park, he saw a man, shaven-headed, a renunciant, wearing ochre-colored robes. |
Disvā sārathiṁ āmantesi: |
Seeing him, he addressed the charioteer: |
‘ayaṁ pana, samma sārathi, puriso kiṅkato? |
‘This man, good charioteer, what has happened to him? |
Sīsampissa na yathā aññesaṁ, vatthānipissa na yathā aññesan’ti? |
His head is not like that of others, his clothes too are not like that of others.’ |
‘Eso kho, deva, pabbajito nāmā’ti. |
‘That, Your Highness, is what is called a renunciant.’ |
‘Kiṁ paneso, samma sārathi, pabbajito nāmā’ti? |
‘But what, good charioteer, is a renunciant?’ |
‘Eso kho, deva, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti. |
‘That, Your Highness, is a renunciant, who is good in righteous conduct, good in peaceful conduct, good in wholesome actions, good in meritorious actions, good in non-harming, good in compassion for living beings.’ |
‘Sādhu kho so, samma sārathi, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā. |
‘Good is that renunciant, good charioteer, good is righteous conduct, good is peaceful conduct, good is wholesome actions, good is meritorious actions, good is non-harming, good is compassion for living beings. |
Tena hi, samma sārathi, yena so pabbajito tena rathaṁ pesehī’ti. |
In that case, good charioteer, drive the chariot to where that renunciant is.’ |
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā yena so pabbajito tena rathaṁ pesesi. |
‘Yes, Your Highness,’ monks, the charioteer replied to Prince Vipassī, and he drove the chariot to where that renunciant was. |
Atha kho, bhikkhave, vipassī kumāro taṁ pabbajitaṁ etadavoca: |
Then, monks, Prince Vipassī said this to that renunciant: |
‘tvaṁ pana, samma, kiṅkato, sīsampi te na yathā aññesaṁ, vatthānipi te na yathā aññesan’ti? |
‘You, sir, what has happened to you, your head is not like that of others, your clothes too are not like that of others?’ |
‘Ahaṁ kho, deva, pabbajito nāmā’ti. |
‘I, Your Highness, am what is called a renunciant.’ |
‘Kiṁ pana tvaṁ, samma, pabbajito nāmā’ti? |
‘But what, sir, are you, a renunciant?’ |
‘Ahaṁ kho, deva, pabbajito nāma, sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti. |
‘I, Your Highness, am a renunciant, who is good in righteous conduct, good in peaceful conduct, good in wholesome actions, good in meritorious actions, good in non-harming, good in compassion for living beings.’ |
‘Sādhu kho tvaṁ, samma, pabbajito nāma sādhu dhammacariyā sādhu samacariyā sādhu kusalakiriyā sādhu puññakiriyā sādhu avihiṁsā sādhu bhūtānukampā’ti. |
‘Good are you, sir, a renunciant, good is righteous conduct, good is peaceful conduct, good is wholesome actions, good is meritorious actions, good is non-harming, good is compassion for living beings.’ |
9. Bodhisattapabbajjā |
9. The Bodhisatta's Renunciation |
Atha kho, bhikkhave, vipassī kumāro sārathiṁ āmantesi: |
Then, monks, Prince Vipassī addressed the charioteer: |
‘tena hi, samma sārathi, rathaṁ ādāya itova antepuraṁ paccaniyyāhi. |
‘In that case, good charioteer, take the chariot and return to the inner palace from here. |
Ahaṁ pana idheva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmī’ti. |
I, however, will shave off my hair and beard right here, put on the ochre-colored robes, and go forth from the household life into homelessness.’ |
‘Evaṁ, devā’ti kho, bhikkhave, sārathi vipassissa kumārassa paṭissutvā rathaṁ ādāya tatova antepuraṁ paccaniyyāsi. |
‘Yes, Your Highness,’ monks, the charioteer replied to Prince Vipassī, and taking the chariot, he returned from there to the inner palace. |
Vipassī pana kumāro tattheva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. |
But Prince Vipassī, right there, shaved off his hair and beard, put on the ochre-colored robes, and went forth from the household life into homelessness. |
10. Mahājanakāyaanupabbajjā |
10. The Great Following into Renunciation |
Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni: |
Monks, a great crowd of eighty-four thousand beings in the capital city of Bandhumatī heard: |
‘vipassī kira kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito’ti. |
‘Prince Vipassī, it is said, has shaved off his hair and beard, put on the ochre-colored robes, and gone forth from the household life into homelessness.’ |
Sutvāna tesaṁ etadahosi: |
Having heard this, it occurred to them: |
‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha vipassī kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito. |
‘Surely that Dhamma and discipline is not an inferior thing, that renunciation is not an inferior thing, where Prince Vipassī has shaved off his hair and beard, put on the ochre-colored robes, and gone forth from the household life into homelessness. |
Vipassīpi nāma kumāro kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissati, kimaṅgaṁ pana mayan’ti. |
If Prince Vipassī himself will shave off his hair and beard, put on the ochre-colored robes, and go forth from the household life into homelessness, what reason is there for us not to?’ |
Atha kho, so bhikkhave, mahājanakāyo caturāsītipāṇasahassāni kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā vipassiṁ bodhisattaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu. |
Then, monks, that great crowd of eighty-four thousand beings shaved off their hair and beard, put on the ochre-colored robes, and followed the Bodhisatta Vipassī who had gone forth from the household life into homelessness. |
Tāya sudaṁ, bhikkhave, parisāya parivuto vipassī bodhisatto gāmanigamajanapadarājadhānīsu cārikaṁ carati. |
Surrounded by that assembly, monks, the Bodhisatta Vipassī wanders on tour through villages, towns, provinces, and royal cities. |
Atha kho, bhikkhave, vipassissa bodhisattassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: |
Then, monks, to the Bodhisatta Vipassī, when he had gone into solitude and was in seclusion, this thought arose in his mind: |
‘na kho metaṁ patirūpaṁ yohaṁ ākiṇṇo viharāmi, yannūnāhaṁ eko gaṇamhā vūpakaṭṭho vihareyyan’ti. |
‘It is not proper for me that I should live in company. What if I were to live alone, withdrawn from the crowd?’ |
Atha kho, bhikkhave, vipassī bodhisatto aparena samayena eko gaṇamhā vūpakaṭṭho vihāsi, aññeneva tāni caturāsītipabbajitasahassāni agamaṁsu, aññena maggena vipassī bodhisatto. |
Then, monks, after some time, the Bodhisatta Vipassī lived alone, withdrawn from the crowd, and those eighty-four thousand renunciants went one way, and the Bodhisatta Vipassī another way. |
11. Bodhisattaabhinivesa |
11. The Bodhisatta's Reflection |
Atha kho, bhikkhave, vipassissa bodhisattassa vāsūpagatassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: |
Then, monks, to the Bodhisatta Vipassī, who had gone to his dwelling, in solitude and seclusion, this thought arose in his mind: |
‘kicchaṁ vatāyaṁ loko āpanno, jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa, kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti? |
‘This world has fallen into misery, it is born and it ages and it dies and it passes away and it is reborn, and yet it does not understand the escape from this suffering, from aging and death. When, indeed, will an escape from this suffering, from aging and death, be known?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho sati jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? |
‘When what exists does aging and death come to be; what is the condition for aging and death?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti. |
‘When birth exists, aging and death come to be; birth is the condition for aging and death.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho sati jāti hoti, kiṁpaccayā jātī’ti? |
‘When what exists does birth come to be; what is the condition for birth?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘bhave kho sati jāti hoti, bhavapaccayā jātī’ti. |
‘When becoming exists, birth comes to be; becoming is the condition for birth.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho sati bhavo hoti, kiṁpaccayā bhavo’ti? |
‘When what exists does becoming come to be; what is the condition for becoming?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘upādāne kho sati bhavo hoti, upādānapaccayā bhavo’ti. |
‘When clinging exists, becoming comes to be; clinging is the condition for becoming.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho sati upādānaṁ hoti, kiṁpaccayā upādānan’ti? |
‘When what exists does clinging come to be; what is the condition for clinging?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘taṇhāya kho sati upādānaṁ hoti, taṇhāpaccayā upādānan’ti. |
‘When craving exists, clinging comes to be; craving is the condition for clinging.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho sati taṇhā hoti, kiṁpaccayā taṇhā’ti? |
‘When what exists does craving come to be; what is the condition for craving?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘vedanāya kho sati taṇhā hoti, vedanāpaccayā taṇhā’ti. |
‘When feeling exists, craving comes to be; feeling is the condition for craving.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho sati vedanā hoti, kiṁpaccayā vedanā’ti? |
‘When what exists does feeling come to be; what is the condition for feeling?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘phasse kho sati vedanā hoti, phassapaccayā vedanā’ti. |
‘When contact exists, feeling comes to be; contact is the condition for feeling.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho sati phasso hoti, kiṁpaccayā phasso’ti? |
‘When what exists does contact come to be; what is the condition for contact?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘saḷāyatane kho sati phasso hoti, saḷāyatanapaccayā phasso’ti. |
‘When the six sense bases exist, contact comes to be; the six sense bases are the condition for contact.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho sati saḷāyatanaṁ hoti, kiṁpaccayā saḷāyatanan’ti? |
‘When what exists do the six sense bases come to be; what is the condition for the six sense bases?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘nāmarūpe kho sati saḷāyatanaṁ hoti, nāmarūpapaccayā saḷāyatanan’ti. |
‘When name-and-form exists, the six sense bases come to be; name-and-form is the condition for the six sense bases.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho sati nāmarūpaṁ hoti, kiṁpaccayā nāmarūpan’ti? |
‘When what exists does name-and-form come to be; what is the condition for name-and-form?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘viññāṇe kho sati nāmarūpaṁ hoti, viññāṇapaccayā nāmarūpan’ti. |
‘When consciousness exists, name-and-form comes to be; consciousness is the condition for name-and-form.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho sati viññāṇaṁ hoti, kiṁpaccayā viññāṇan’ti? |
‘When what exists does consciousness come to be; what is the condition for consciousness?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘nāmarūpe kho sati viññāṇaṁ hoti, nāmarūpapaccayā viññāṇan’ti. |
‘When name-and-form exists, consciousness comes to be; name-and-form is the condition for consciousness.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘paccudāvattati kho idaṁ viññāṇaṁ nāmarūpamhā, nāparaṁ gacchati. |
‘This consciousness turns back from name-and-form, it does not go further. |
Ettāvatā jāyetha vā jiyyetha vā miyyetha vā cavetha vā upapajjetha vā, yadidaṁ nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
To this extent one may be born, or age, or die, or pass away, or be reborn, that is: with name-and-form as condition, consciousness; with consciousness as condition, 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; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, becoming; with becoming as condition, birth; with birth as condition, aging and death, sorrow, lamentation, pain, grief, and despair come to be. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti’. |
Such is the origin of this whole mass of suffering.’ |
‘Samudayo samudayo’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
‘Origination, origination’ — thus, monks, in the Bodhisatta Vipassī, regarding things unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? |
‘When what does not exist does aging and death not come to be; with the cessation of what is there the cessation of aging and death?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti. |
‘When birth does not exist, aging and death do not come to be; with the cessation of birth is there the cessation of aging and death.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho asati jāti na hoti, kissa nirodhā jātinirodho’ti? |
‘When what does not exist does birth not come to be; with the cessation of what is there the cessation of birth?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘bhave kho asati jāti na hoti, bhavanirodhā jātinirodho’ti. |
‘When becoming does not exist, birth does not come to be; with the cessation of becoming is there the cessation of birth.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho asati bhavo na hoti, kissa nirodhā bhavanirodho’ti? |
‘When what does not exist does becoming not come to be; with the cessation of what is there the cessation of becoming?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisattā's wise attention, there was a breakthrough by wisdom: |
‘upādāne kho asati bhavo na hoti, upādānanirodhā bhavanirodho’ti. |
‘When clinging does not exist, becoming does not come to be; with the cessation of clinging is there the cessation of becoming.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho asati upādānaṁ na hoti, kissa nirodhā upādānanirodho’ti? |
‘When what does not exist does clinging not come to be; with the cessation of what is there the cessation of clinging?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘taṇhāya kho asati upādānaṁ na hoti, taṇhānirodhā upādānanirodho’ti. |
‘When craving does not exist, clinging does not come to be; with the cessation of craving is there the cessation of clinging.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho asati taṇhā na hoti, kissa nirodhā taṇhānirodho’ti? |
‘When what does not exist does craving not come to be; with the cessation of what is there the cessation of craving?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘vedanāya kho asati taṇhā na hoti, vedanānirodhā taṇhānirodho’ti. |
‘When feeling does not exist, craving does not come to be; with the cessation of feeling is there the cessation of craving.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho asati vedanā na hoti, kissa nirodhā vedanānirodho’ti? |
‘When what does not exist does feeling not come to be; with the cessation of what is there the cessation of feeling?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘phasse kho asati vedanā na hoti, phassanirodhā vedanānirodho’ti. |
‘When contact does not exist, feeling does not come to be; with the cessation of contact is there the cessation of feeling.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho asati phasso na hoti, kissa nirodhā phassanirodho’ti? |
‘When what does not exist does contact not come to be; with the cessation of what is there the cessation of contact?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘saḷāyatane kho asati phasso na hoti, saḷāyatananirodhā phassanirodho’ti. |
‘When the six sense bases do not exist, contact does not come to be; with the cessation of the six sense bases is there the cessation of contact.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho asati saḷāyatanaṁ na hoti, kissa nirodhā saḷāyatananirodho’ti? |
‘When what does not exist do the six sense bases not come to be; with the cessation of what is there the cessation of the six sense bases?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘nāmarūpe kho asati saḷāyatanaṁ na hoti, nāmarūpanirodhā saḷāyatananirodho’ti. |
‘When name-and-form do not exist, the six sense bases do not come to be; with the cessation of name-and-form is there the cessation of the six sense bases.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho asati nāmarūpaṁ na hoti, kissa nirodhā nāmarūpanirodho’ti? |
‘When what does not exist does name-and-form not come to be; with the cessation of what is there the cessation of name-and-form?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘viññāṇe kho asati nāmarūpaṁ na hoti, viññāṇanirodhā nāmarūpanirodho’ti. |
‘When consciousness does not exist, name-and-form do not come to be; with the cessation of consciousness is there the cessation of name-and-form.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, monks, this occurred to the Bodhisatta Vipassī: |
‘kimhi nu kho asati viññāṇaṁ na hoti, kissa nirodhā viññāṇanirodho’ti? |
‘When what does not exist does consciousness not come to be; with the cessation of what is there the cessation of consciousness?’ |
Atha kho, bhikkhave, vipassissa bodhisattassa yoniso manasikārā ahu paññāya abhisamayo: |
Then, monks, from the Bodhisatta Vipassī's wise attention, there was a breakthrough by wisdom: |
‘nāmarūpe kho asati viññāṇaṁ na hoti, nāmarūpanirodhā viññāṇanirodho’ti. |
‘When name-and-form do not exist, consciousness does not come to be; with the cessation of name-and-form is there the cessation of consciousness.’ |
Atha kho, bhikkhave, vipassissa bodhisattassa etadahosi: |
Then, bhikkhus, this occurred to the Bodhisatta Vipassī: |
‘adhigato kho myāyaṁ maggo sambodhāya yadidaṁ—nāmarūpanirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. |
‘This path to enlightenment has been attained by me, that is: with the cessation of name-and-form comes cessation of consciousness; with the cessation of consciousness comes cessation of name-and-form; with the cessation of name-and-form comes cessation of the six sense bases; with the cessation of the six sense bases comes cessation of contact; with the cessation of contact comes cessation of feeling; with the cessation of feeling comes cessation of craving; with the cessation of craving comes cessation of clinging; with the cessation of clinging comes cessation of existence; with the cessation of existence comes cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation, pain, dejection, and despair cease. |
Evametassa kevalassa dukkhakkhandhassa nirodho hoti’. |
Such is the cessation of this whole mass of suffering.’ |
‘Nirodho nirodho’ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. |
‘Cessation, cessation’—in reference to things unheard before, there arose in the Bodhisatta Vipassī, bhikkhus, vision, knowledge, wisdom, true knowledge, and light. |
Atha kho, bhikkhave, vipassī bodhisatto aparena samayena pañcasu upādānakkhandhesu udayabbayānupassī vihāsi: |
Then, bhikkhus, on a later occasion the Bodhisatta Vipassī dwelt contemplating arising and passing away in the five aggregates subject to clinging: |
‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; |
‘Such is form, such its origin, such its passing away; |
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; |
such is feeling, such its origin, such its passing away; |
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; |
such is perception, such its origin, such its passing away; |
iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; |
such are volitional formations, such their origin, such their passing away; |
iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti, tassa pañcasu upādānakkhandhesu udayabbayānupassino viharato na cirasseva anupādāya āsavehi cittaṁ vimuccīti. |
such is consciousness, such its origin, such its passing away.’ As he dwelt contemplating arising and passing away in the five aggregates subject to clinging, before long his mind was liberated from the taints without clinging. |
Dutiyabhāṇavāro. |
The Second Section for Recitation. |
12. Brahmayācanakathā |
12. The Request of Brahmā |
Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: |
Then, bhikkhus, this occurred to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One: |
‘yannūnāhaṁ dhammaṁ deseyyan’ti. |
‘Let me now teach the Dhamma.’ |
Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: |
Then, bhikkhus, this occurred to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One: |
‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. |
‘This Dhamma that I have attained is profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reason, subtle, to be experienced by the wise. |
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. |
But this generation delights in attachment, is excited by attachment, rejoices in attachment. |
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo. |
For a generation that delights in attachment, is excited by attachment, rejoices in attachment, this state is hard to see, that is, specific conditionality, dependent origination. |
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. |
This state too is hard to see, that is, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. |
Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; |
If I were to teach the Dhamma, and others were not to understand me, |
so mamassa kilamatho, sā mamassa vihesā’ti. |
that would be wearisome for me, that would be vexatious for me.’ |
Apissu, bhikkhave, vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: |
Then, bhikkhus, these wonderful verses, never heard before, occurred to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One: |
‘Kicchena me adhigataṁ, |
‘With difficulty I have achieved it; |
halaṁ dāni pakāsituṁ; |
enough now with proclaiming it. |
Rāgadosaparetehi, |
By those beset with lust and hate, |
nāyaṁ dhammo susambudho. |
this Dhamma is not easily understood. |
Paṭisotagāmiṁ nipuṇaṁ, |
Going against the stream, subtle, |
gambhīraṁ duddasaṁ aṇuṁ; |
profound, hard to see, fine; |
Rāgarattā na dakkhanti, |
Those dyed in lust will not see it, |
tamokhandhena āvuṭā’ti. |
shrouded by a mass of darkness.’ |
Itiha, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa paṭisañcikkhato appossukkatāya cittaṁ nami, no dhammadesanāya. |
And so, bhikkhus, as the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, reflected, his mind inclined to inaction, not to teaching the Dhamma. |
Atha kho, bhikkhave, aññatarassa mahābrahmuno vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya etadahosi: |
Then, bhikkhus, it occurred to a certain Great Brahmā, who knew with his own mind the reflection in the mind of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One: |
‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma vipassissa bhagavato arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā’ti. |
‘Alas, the world is lost! Alas, the world is destroyed! For the mind of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, inclines to inaction, not to teaching the Dhamma.’ |
Atha kho so, bhikkhave, mahābrahmā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; |
Then, bhikkhus, just as a strong man might extend his flexed arm or flex his extended arm, |
evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi. |
just so he disappeared from the Brahmā world and reappeared before the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One. |
Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: |
Then, bhikkhus, the Great Brahmā arranged his upper robe over one shoulder, knelt on his right knee on the ground, and raising his joined hands to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, said to him: |
‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ, santi sattā apparajakkhajātikā; |
‘Venerable sir, let the Blessed One teach the Dhamma! Let the Fortunate One teach the Dhamma! There are beings with little dust in their eyes; |
assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’ti. |
through not hearing the Dhamma they are declining, but they will be knowers of the Dhamma.’ |
Evaṁ vutte, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ etadavoca: |
When this was said, bhikkhus, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, said to that Great Brahmā: |
‘mayhampi kho, brahme, etadahosi: |
‘To me too, Brahmā, this occurred: |
“yannūnāhaṁ dhammaṁ deseyyan”ti. |
“Let me now teach the Dhamma.” |
Tassa mayhaṁ, brahme, etadahosi: |
To me, Brahmā, this occurred: |
“adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo. |
“This Dhamma that I have attained is profound, hard to see, hard to understand, peaceful, sublime, beyond the sphere of reason, subtle, to be experienced by the wise. |
Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā. |
But this generation delights in attachment, is excited by attachment, rejoices in attachment. |
Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ idappaccayatāpaṭiccasamuppādo. |
For a generation that delights in attachment, is excited by attachment, rejoices in attachment, this state is hard to see, that is, specific conditionality, dependent origination. |
Idampi kho ṭhānaṁ duddasaṁ yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ. |
This state too is hard to see, that is, the stilling of all formations, the relinquishing of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna. |
Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ; |
If I were to teach the Dhamma, and others were not to understand me, |
so mamassa kilamatho, sā mamassa vihesā”ti. |
that would be wearisome for me, that would be vexatious for me.” |
Apissu maṁ, brahme, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā: |
And to me, Brahmā, these wonderful verses, never heard before, occurred: |
“Kicchena me adhigataṁ, |
“With difficulty I have achieved it; |
halaṁ dāni pakāsituṁ; |
enough now with proclaiming it. |
Rāgadosaparetehi, |
By those beset with lust and hate, |
nāyaṁ dhammo susambudho. |
this Dhamma is not easily understood. |
Paṭisotagāmiṁ nipuṇaṁ, |
Going against the stream, subtle, |
gambhīraṁ duddasaṁ aṇuṁ; |
profound, hard to see, fine; |
Rāgarattā na dakkhanti, |
Those dyed in lust will not see it, |
tamokhandhena āvuṭā”ti. |
shrouded by a mass of darkness.” |
Itiha me, brahme, paṭisañcikkhato appossukkatāya cittaṁ nami, no dhammadesanāyā’ti. |
And so, Brahmā, as I reflected, my mind inclined to inaction, not to teaching the Dhamma.’ |
Dutiyampi kho, bhikkhave, so mahābrahmā …pe… tatiyampi kho, bhikkhave, so mahābrahmā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: |
A second time, bhikkhus, that Great Brahmā …pe… A third time, bhikkhus, that Great Brahmā said to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One: |
‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ, santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro’ti. |
‘Venerable sir, let the Blessed One teach the Dhamma! Let the Fortunate One teach the Dhamma! There are beings with little dust in their eyes; through not hearing the Dhamma they are declining, but they will be knowers of the Dhamma.’ |
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesi. |
Then, bhikkhus, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, having understood Brahmā’s request and out of compassion for beings, surveyed the world with the eye of a Buddha. |
Addasā kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. |
Surveying the world with the eye of a Buddha, bhikkhus, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelt seeing blame and fear in the other world, and some who did not. |
Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni anto nimuggaposīni. |
Just as in a pond of blue or red or white lotuses, some lotuses are born in the water, grow up in the water, and thrive while submerged in the water without rising out of it; |
Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni samodakaṁ ṭhitāni. |
some lotuses are born in the water, grow up in the water, and stand at an even level with the water; |
Appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakā accuggamma ṭhitāni anupalittāni udakena. |
and some lotuses are born in the water, grow up in the water, but rise up above the water and stand unstained by it. |
Evameva kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho buddhacakkhunā lokaṁ volokento addasa satte apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante. |
So too, bhikkhus, surveying the world with the eye of a Buddha, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and some who dwelt seeing blame and fear in the other world, and some who did not. |
Atha kho so, bhikkhave, mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ gāthāhi ajjhabhāsi: |
Then, bhikkhus, that Great Brahmā, having known with his own mind the reflection in the mind of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, addressed the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, in verses: |
‘Sele yathā pabbatamuddhaniṭṭhito, |
‘As one who stands on a mountain peak of rock, |
Yathāpi passe janataṁ samantato; |
Might see the people all around; |
Tathūpamaṁ dhammamayaṁ sumedha, |
So, O wise one, all-seeing one, ascend |
Pāsādamāruyha samantacakkhu; |
The palace of the Dhamma; |
Sokāvatiṇṇaṁ janatamapetasoko, |
And free from sorrow, look upon the people |
Avekkhassu jātijarābhibhūtaṁ. |
Sunk in sorrow, oppressed by birth and aging. |
Uṭṭhehi vīra vijitasaṅgāma, |
Arise, O hero, victor in battle, |
Satthavāha aṇaṇa vicara loke; |
Caravan leader, debt-free one, wander in the world. |
Desassu bhagavā dhammaṁ, |
Let the Blessed One teach the Dhamma, |
Aññātāro bhavissantī’ti. |
There will be those who will understand.’ |
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho taṁ mahābrahmānaṁ gāthāya ajjhabhāsi: |
Then, bhikkhus, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, addressed that Great Brahmā in a verse: |
‘Apārutā tesaṁ amatassa dvārā, |
‘Open for them are the doors to the Deathless, |
Ye sotavanto pamuñcantu saddhaṁ; |
Let those with ears release their faith; |
Vihiṁsasaññī paguṇaṁ na bhāsiṁ, |
Perceiving vexation, I did not speak the Dhamma, |
Dhammaṁ paṇītaṁ manujesu brahme’ti. |
Sublime and excellent, among humans, O Brahmā.’ |
Atha kho so, bhikkhave, mahābrahmā: |
Then, bhikkhus, the Great Brahmā, thinking: |
‘katāvakāso khomhi vipassinā bhagavatā arahatā sammāsambuddhena dhammadesanāyā’ti vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi. |
‘The opportunity has been created by me for the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, to teach the Dhamma,’ paid homage to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, and keeping him on his right, he disappeared right there. |
13. Aggasāvakayuga |
13. The Chief Pair of Disciples |
Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: |
Then it occurred to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One: |
‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ, ko imaṁ dhammaṁ khippameva ājānissatī’ti? |
‘To whom should I teach the Dhamma first? Who will quickly understand this Dhamma?’ |
Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa etadahosi: |
Then it occurred to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One: |
‘ayaṁ kho khaṇḍo ca rājaputto tisso ca purohitaputto bandhumatiyā rājadhāniyā paṭivasanti paṇḍitā viyattā medhāvino dīgharattaṁ apparajakkhajātikā. |
‘There are the king’s son Khaṇḍa and the purohita’s son Tissa, who dwell in the capital city of Bandhumatī; they are wise, accomplished, intelligent, and have long had little dust in their eyes. |
Yannūnāhaṁ khaṇḍassa ca rājaputtassa, tissassa ca purohitaputtassa paṭhamaṁ dhammaṁ deseyyaṁ, te imaṁ dhammaṁ khippameva ājānissantī’ti. |
Let me teach the Dhamma first to the king’s son Khaṇḍa and the purohita’s son Tissa. They will quickly understand this Dhamma.’ |
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; |
Then, bhikkhus, just as a strong man might extend his flexed arm or flex his extended arm, |
evameva—bodhirukkhamūle antarahito bandhumatiyā rājadhāniyā kheme migadāye pāturahosi. |
just so, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, disappeared from the foot of the Bodhi tree and reappeared in the Khemā deer park at the capital city of Bandhumatī. |
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho dāyapālaṁ āmantesi: |
Then, bhikkhus, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, addressed the park-keeper: |
‘ehi tvaṁ, samma dāyapāla, bandhumatiṁ rājadhāniṁ pavisitvā khaṇḍañca rājaputtaṁ tissañca purohitaputtaṁ evaṁ vadehi—vipassī, bhante, bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati, so tumhākaṁ dassanakāmo’ti. |
‘Come, good park-keeper, enter the capital city of Bandhumatī and say this to the king’s son Khaṇḍa and the purohita’s son Tissa: “Venerable sirs, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, has arrived at the capital city of Bandhumatī and is dwelling in the Khemā deer park. He desires to see you.”’ |
‘Evaṁ, bhante’ti kho, bhikkhave, dāyapālo vipassissa bhagavato arahato sammāsambuddhassa paṭissutvā bandhumatiṁ rājadhāniṁ pavisitvā khaṇḍañca rājaputtaṁ tissañca purohitaputtaṁ etadavoca: |
‘Yes, venerable sir,’ bhikkhus, the park-keeper replied to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, and entering the capital city of Bandhumatī, he said this to the king’s son Khaṇḍa and the purohita’s son Tissa: |
‘vipassī, bhante, bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati; |
‘Venerable sirs, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, has arrived at the capital city of Bandhumatī and is dwelling in the Khemā deer park; |
so tumhākaṁ dassanakāmo’ti. |
he desires to see you.’ |
Atha kho, bhikkhave, khaṇḍo ca rājaputto tisso ca purohitaputto bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi bandhumatiyā rājadhāniyā niyyiṁsu. |
Then, bhikkhus, the king’s son Khaṇḍa and the purohita’s son Tissa had fine carriages made ready, mounted a fine carriage, and with fine carriages set out from the capital city of Bandhumatī. |
Yena khemo migadāyo tena pāyiṁsu. |
They went towards the Khemā deer park. |
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu. |
They went by carriage as far as the ground was passable for carriages, then dismounted from their carriages and approached the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, on foot. |
upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
Having approached, they paid homage to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, and sat down to one side. |
Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi, seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. |
To them the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, gave a gradual discourse, that is: a talk on giving, a talk on virtuous behavior, a talk on heaven; he explained the danger, degradation, and defilement of sensual pleasures and the benefit of renunciation. |
Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. |
When the Blessed One knew that their minds were ready, pliant, free from hindrances, elated, and confident, he then explained the teaching that is the special presentation of the Buddhas: suffering, its origin, its cessation, the path. |
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; |
Just as a clean cloth with all stains removed would rightly take up the dye, |
evameva khaṇḍassa ca rājaputtassa tissassa ca purohitaputtassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: |
so too, in the king’s son Khaṇḍa and the purohita’s son Tissa, on that very seat, the dust-free, stainless Dhamma-eye arose: |
‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti. |
‘Whatever is subject to arising is all subject to cessation.’ |
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: |
They, having seen the Dhamma, attained the Dhamma, understood the Dhamma, penetrated the Dhamma, crossed over doubt, were freed from perplexity, gained intrepidity, and became independent of others in the Teacher’s Dispensation, said to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One: |
‘abhikkantaṁ, bhante, abhikkantaṁ, bhante. |
‘Excellent, venerable sir! Excellent, venerable sir! |
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
Just as, venerable sir, one might set upright what has been overturned, or reveal what is hidden, or show the way to one who is lost, or hold up an oil lamp in the dark |
“cakkhumanto rūpāni dakkhantī”ti; |
so that those with sight can see forms; |
evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. |
so too has the Dhamma been made clear in many ways by the Blessed One. |
Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca. |
We go for refuge, venerable sir, to the Blessed One and to the Dhamma. |
Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyāma upasampadan’ti. |
May we receive, venerable sir, the going forth in the presence of the Blessed One, may we receive the full admission.’ |
Alatthuṁ kho, bhikkhave, khaṇḍo ca rājaputto, tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ alatthuṁ upasampadaṁ. |
The king’s son Khaṇḍa and the purohita’s son Tissa, bhikkhus, received the going forth in the presence of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, and they received the full admission. |
Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi; |
The Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, instructed, urged, roused, and gladdened them with a talk on the Dhamma; |
saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. |
he explained the danger, degradation, and defilement of formations and the benefit of Nibbāna. |
Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu. |
While they were being instructed, urged, roused, and gladdened by the talk on the Dhamma from the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, before long their minds were liberated from the taints without clinging. |
14. Mahājanakāyapabbajjā |
14. The Going Forth of the Great Multitude |
Assosi kho, bhikkhave, bandhumatiyā rājadhāniyā mahājanakāyo caturāsītipāṇasahassāni: |
The great multitude of eighty-four thousand beings in the capital city of Bandhumatī heard, bhikkhus: |
‘vipassī kira bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati. |
‘The Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, has reportedly arrived at the capital city of Bandhumatī and is dwelling in the Khemā deer park. |
Khaṇḍo ca kira rājaputto tisso ca purohitaputto vipassissa bhagavato arahato sammāsambuddhassa santike kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā’ti. |
And the king’s son Khaṇḍa and the purohita’s son Tissa have reportedly shaved off their hair and beards, put on the saffron robes, and gone forth from the household life into homelessness in the presence of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One.’ |
Sutvāna nesaṁ etadahosi: |
Having heard this, it occurred to them: |
‘na hi nūna so orako dhammavinayo, na sā orakā pabbajjā, yattha khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajitā. |
‘Surely it is no ordinary Dhamma and Vinaya, no ordinary going forth, for which the king’s son Khaṇḍa and the purohita’s son Tissa have shaved off their hair and beards, put on the saffron robes, and gone forth from the household life into homelessness. |
Khaṇḍo ca rājaputto tisso ca purohitaputto kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissanti, kimaṅgaṁ pana mayan’ti. |
If the king’s son Khaṇḍa and the purohita’s son Tissa will shave off their hair and beards, put on the saffron robes, and go forth from the household life into homelessness, why not we?’ |
Atha kho so, bhikkhave, mahājanakāyo caturāsītipāṇasahassāni bandhumatiyā rājadhāniyā nikkhamitvā yena khemo migadāyo yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; |
Then, bhikkhus, that great multitude of eighty-four thousand beings, having left the capital city of Bandhumatī, approached the Khemā deer park, where the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, was; |
upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
having approached, they paid homage to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, and sat down to one side. |
Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi. |
To them the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, gave a gradual discourse. |
Seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. |
That is: a talk on giving, a talk on virtuous behavior, a talk on heaven; he explained the danger, degradation, and defilement of sensual pleasures and the benefit of renunciation. |
Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. |
When the Blessed One knew that their minds were ready, pliant, free from hindrances, elated, and confident, he then explained the teaching that is the special presentation of the Buddhas: suffering, its origin, its cessation, the path. |
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; |
Just as a clean cloth with all stains removed would rightly take up the dye, |
evameva tesaṁ caturāsītipāṇasahassānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: |
so too, in those eighty-four thousand beings, on that very seat, the dust-free, stainless Dhamma-eye arose: |
‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti. |
‘Whatever is subject to arising is all subject to cessation.’ |
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: |
They, having seen the Dhamma, attained the Dhamma, understood the Dhamma, penetrated the Dhamma, crossed over doubt, were freed from perplexity, gained intrepidity, and became independent of others in the Teacher’s Dispensation, said to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One: |
‘abhikkantaṁ, bhante, abhikkantaṁ, bhante. |
‘Excellent, venerable sir! Excellent, venerable sir! |
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
Just as, venerable sir, one might set upright what has been overturned, or reveal what is hidden, or show the way to one who is lost, or hold up an oil lamp in the dark |
“cakkhumanto rūpāni dakkhantī”ti; |
so that those with sight can see forms; |
evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. |
so too has the Dhamma been made clear in many ways by the Blessed One. |
Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. |
We go for refuge, venerable sir, to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. |
Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ labheyyāma upasampadan’ti. |
May we receive, venerable sir, the going forth in the presence of the Blessed One, may we receive the full admission.’ |
Alatthuṁ kho, bhikkhave, tāni caturāsītipāṇasahassāni vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ, alatthuṁ upasampadaṁ. |
Those eighty-four thousand beings, bhikkhus, received the going forth in the presence of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, and they received the full admission. |
Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi; |
The Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, instructed, urged, roused, and gladdened them with a talk on the Dhamma; |
saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. |
he explained the danger, degradation, and defilement of formations and the benefit of Nibbāna. |
Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu. |
While they were being instructed, urged, roused, and gladdened by the talk on the Dhamma from the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, before long their minds were liberated from the taints without clinging. |
15. Purimapabbajitānaṁ dhammābhisamaya |
15. Attainment of the Dhamma by the Formerly Gone Forth |
Assosuṁ kho, bhikkhave, tāni purimāni caturāsītipabbajitasahassāni: |
Then, bhikkhus, those former eighty-four thousand who had gone forth heard: |
‘vipassī kira bhagavā arahaṁ sammāsambuddho bandhumatiṁ rājadhāniṁ anuppatto kheme migadāye viharati, dhammañca kira desetī’ti. |
‘The Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, has reportedly arrived at the capital city of Bandhumatī, is dwelling in the Khemā deer park, and is teaching the Dhamma.’ |
Atha kho, bhikkhave, tāni caturāsītipabbajitasahassāni yena bandhumatī rājadhānī yena khemo migadāyo yena vipassī bhagavā arahaṁ sammāsambuddho tenupasaṅkamiṁsu; |
Then, bhikkhus, those eighty-four thousand who had gone forth approached the capital city of Bandhumatī, the Khemā deer park, where the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, was; |
upasaṅkamitvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
having approached, they paid homage to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, and sat down to one side. |
Tesaṁ vipassī bhagavā arahaṁ sammāsambuddho anupubbiṁ kathaṁ kathesi. |
To them the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, gave a gradual discourse. |
Seyyathidaṁ—dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi. |
That is: a talk on giving, a talk on virtuous behavior, a talk on heaven; he explained the danger, degradation, and defilement of sensual pleasures and the benefit of renunciation. |
Yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. |
When the Blessed One knew that their minds were ready, pliant, free from hindrances, elated, and confident, he then explained the teaching that is the special presentation of the Buddhas: suffering, its origin, its cessation, the path. |
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; |
Just as a clean cloth with all stains removed would rightly take up the dye, |
evameva tesaṁ caturāsītipabbajitasahassānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: |
so too, in those eighty-four thousand who had gone forth, on that very seat, the dust-free, stainless Dhamma-eye arose: |
‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti. |
‘Whatever is subject to arising is all subject to cessation.’ |
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavocuṁ: |
They, having seen the Dhamma, attained the Dhamma, understood the Dhamma, penetrated the Dhamma, crossed over doubt, were freed from perplexity, gained intrepidity, and became independent of others in the Teacher’s Dispensation, said to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One: |
‘abhikkantaṁ, bhante, abhikkantaṁ, bhante. |
‘Excellent, venerable sir! Excellent, venerable sir! |
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
Just as, venerable sir, one might set upright what has been overturned, or reveal what is hidden, or show the way to one who is lost, or hold up an oil lamp in the dark |
“cakkhumanto rūpāni dakkhantī”ti; |
so that those with sight can see forms; |
evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. |
so too has the Dhamma been made clear in many ways by the Blessed One. |
Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. |
We go for refuge, venerable sir, to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. |
Labheyyāma mayaṁ, bhante, bhagavato santike pabbajjaṁ labheyyāma upasampadan’ti. |
May we receive, venerable sir, the going forth in the presence of the Blessed One, may we receive the full admission.’ |
Alatthuṁ kho, bhikkhave, tāni caturāsītipabbajitasahassāni vipassissa bhagavato arahato sammāsambuddhassa santike pabbajjaṁ alatthuṁ upasampadaṁ. |
Those eighty-four thousand who had gone forth, bhikkhus, received the going forth in the presence of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, and they received the full admission. |
Te vipassī bhagavā arahaṁ sammāsambuddho dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi; |
The Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, instructed, urged, roused, and gladdened them with a talk on the Dhamma; |
saṅkhārānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nibbāne ānisaṁsaṁ pakāsesi. |
he explained the danger, degradation, and defilement of formations and the benefit of Nibbāna. |
Tesaṁ vipassinā bhagavatā arahatā sammāsambuddhena dhammiyā kathāya sandassiyamānānaṁ samādapiyamānānaṁ samuttejiyamānānaṁ sampahaṁsiyamānānaṁ nacirasseva anupādāya āsavehi cittāni vimucciṁsu. |
While they were being instructed, urged, roused, and gladdened by the talk on the Dhamma from the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, before long their minds were liberated from the taints without clinging. |
16. Cārikāanujānana |
16. Permission for the Wandering |
Tena kho pana, bhikkhave, samayena bandhumatiyā rājadhāniyā mahābhikkhusaṅgho paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ. |
At that time, bhikkhus, a great Saṅgha of bhikkhus was residing in the capital city of Bandhumatī, sixty-eight hundred thousand bhikkhus. |
Atha kho, bhikkhave, vipassissa bhagavato arahato sammāsambuddhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: |
Then, bhikkhus, as the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, was in seclusion, this thought arose in his mind: |
‘mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ, yannūnāhaṁ bhikkhū anujāneyyaṁ: |
‘A great Saṅgha of bhikkhus is now residing in the capital city of Bandhumatī, sixty-eight hundred thousand bhikkhus. Let me now authorize the bhikkhus: |
“caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; |
“Go forth, bhikkhus, on tour for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of devas and humans. |
mā ekena dve agamittha; |
Let not two go by one way. |
desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. |
Teach, bhikkhus, the Dhamma that is good in the beginning, good in the middle, good in the end, with the right meaning and phrasing. Proclaim the holy life that is entirely complete and pure. |
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. |
There are beings with little dust in their eyes; through not hearing the Dhamma they are declining, but they will be knowers of the Dhamma. |
Api ca channaṁ channaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā”’ti. |
And after every six years, the capital city of Bandhumatī is to be visited for the recitation of the Pātimokkha.”’ |
Atha kho, bhikkhave, aññataro mahābrahmā vipassissa bhagavato arahato sammāsambuddhassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; |
Then, bhikkhus, a certain Great Brahmā, who knew with his own mind the reflection in the mind of the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, just as a strong man might extend his flexed arm or flex his extended arm, |
evameva—brahmaloke antarahito vipassissa bhagavato arahato sammāsambuddhassa purato pāturahosi. |
just so he disappeared from the Brahmā world and reappeared before the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One. |
Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena vipassī bhagavā arahaṁ sammāsambuddho tenañjaliṁ paṇāmetvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ etadavoca: |
Then, bhikkhus, that Great Brahmā arranged his upper robe over one shoulder, and raising his joined hands to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, said to him: |
‘evametaṁ, bhagavā, evametaṁ, sugata. |
‘So it is, Blessed One! So it is, Fortunate One! |
Mahā kho, bhante, etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ, anujānātu, bhante, bhagavā bhikkhū: |
A great Saṅgha of bhikkhus, venerable sir, is now residing in the capital city of Bandhumatī, sixty-eight hundred thousand bhikkhus. Let the Blessed One, venerable sir, authorize the bhikkhus: |
“caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; |
“Go forth, bhikkhus, on tour for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of devas and humans. |
mā ekena dve agamittha; |
Let not two go by one way. |
desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. |
Teach, bhikkhus, the Dhamma that is good in the beginning, good in the middle, good in the end, with the right meaning and phrasing. Proclaim the holy life that is entirely complete and pure. |
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro”ti. |
There are beings with little dust in their eyes; through not hearing the Dhamma they are declining, but they will be knowers of the Dhamma.” |
Api ca, bhante, mayaṁ tathā karissāma yathā bhikkhū channaṁ channaṁ vassānaṁ accayena bandhumatiṁ rājadhāniṁ upasaṅkamissanti pātimokkhuddesāyā’ti. |
And we, venerable sir, will make it so that the bhikkhus, after every six years, will come to the capital city of Bandhumatī for the recitation of the Pātimokkha.’ |
Idamavoca, bhikkhave, so mahābrahmā. |
So said that Great Brahmā, bhikkhus. |
Idaṁ vatvā vipassiṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi. |
Having said this, and having paid homage to the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, and keeping him on his right, he disappeared right there. |
Atha kho, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho sāyanhasamayaṁ paṭisallānā vuṭṭhito bhikkhū āmantesi: |
Then, bhikkhus, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, having arisen from his seclusion in the evening, addressed the bhikkhus: |
‘idha mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: |
‘Here, bhikkhus, as I was in seclusion, this thought arose in my mind: |
“mahā kho etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ. |
“A great Saṅgha of bhikkhus is now residing in the capital city of Bandhumatī, sixty-eight hundred thousand bhikkhus. |
Yannūnāhaṁ bhikkhū anujāneyyaṁ—caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; |
Let me now authorize the bhikkhus: ‘Go forth, bhikkhus, on tour for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of devas and humans. |
mā ekena dve agamittha; |
Let not two go by one way. |
desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. |
Teach, bhikkhus, the Dhamma that is good in the beginning, good in the middle, good in the end, with the right meaning and phrasing. Proclaim the holy life that is entirely complete and pure. |
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. |
There are beings with little dust in their eyes; through not hearing the Dhamma they are declining, but they will be knowers of the Dhamma. |
Api ca channaṁ channaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā”’ti. |
And after every six years, the capital city of Bandhumatī is to be visited for the recitation of the Pātimokkha.’”’ |
Atha kho, bhikkhave, aññataro mahābrahmā mama cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; |
Then, bhikkhus, a certain Great Brahmā, knowing with his own mind my thought, just as a strong man might extend his flexed arm or flex his extended arm, |
evameva—brahmaloke antarahito mama purato pāturahosi. |
just so he disappeared from the Brahmā world and reappeared before me. |
Atha kho so, bhikkhave, mahābrahmā ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: |
Then, bhikkhus, that Great Brahmā arranged his upper robe over one shoulder, and raising his joined hands to me, he said this to me: |
‘evametaṁ, bhagavā, evametaṁ, sugata. |
‘So it is, Blessed One! So it is, Fortunate One! |
Mahā kho, bhante, etarahi bhikkhusaṅgho bandhumatiyā rājadhāniyā paṭivasati aṭṭhasaṭṭhibhikkhusatasahassaṁ. |
A great Saṅgha of bhikkhus, venerable sir, is now residing in the capital city of Bandhumatī, sixty-eight hundred thousand bhikkhus. |
Anujānātu, bhante, bhagavā bhikkhū—caratha, bhikkhave, cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; |
Let the Blessed One, venerable sir, authorize the bhikkhus: “Go forth, bhikkhus, on tour for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of devas and humans. |
mā ekena dve agamittha; |
Let not two go by one way. |
desetha, bhikkhave, dhammaṁ …pe… santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāroti. |
Teach, bhikkhus, the Dhamma …pe… there are beings with little dust in their eyes; through not hearing the Dhamma they are declining, but they will be knowers of the Dhamma. |
Api ca, bhante, mayaṁ tathā karissāma, yathā bhikkhū channaṁ channaṁ vassānaṁ accayena bandhumatiṁ rājadhāniṁ upasaṅkamissanti pātimokkhuddesāyā’ti. |
And we, venerable sir, will make it so, that the bhikkhus, after every six years, will come to the capital city of Bandhumatī for the recitation of the Pātimokkha.”’ |
Idamavoca, bhikkhave, so mahābrahmā. |
So said that Great Brahmā, bhikkhus. |
Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tattheva antaradhāyi. |
Having said this, and having paid homage to me and keeping me on his right, he disappeared right there. |
‘Anujānāmi, bhikkhave, caratha cārikaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ; |
‘I allow it, bhikkhus. Go forth on tour for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of devas and humans. |
mā ekena dve agamittha; |
Let not two go by one way. |
desetha, bhikkhave, dhammaṁ ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. |
Teach, bhikkhus, the Dhamma that is good in the beginning, good in the middle, good in the end, with the right meaning and phrasing. Proclaim the holy life that is entirely complete and pure. |
Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro. |
There are beings with little dust in their eyes; through not hearing the Dhamma they are declining, but they will be knowers of the Dhamma. |
Api ca, bhikkhave, channaṁ channaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti. |
And, bhikkhus, after every six years, the capital city of Bandhumatī is to be visited for the recitation of the Pātimokkha.’ |
Atha kho, bhikkhave, bhikkhū yebhuyyena ekāheneva janapadacārikaṁ pakkamiṁsu. |
Then, bhikkhus, most of those bhikkhus set out on a tour of the country on that very day. |
Tena kho pana samayena jambudīpe caturāsīti āvāsasahassāni honti. |
Now at that time there were eighty-four thousand residences in Jambudīpa. |
Ekamhi hi vasse nikkhante devatā saddamanussāvesuṁ: |
When one year had passed, the devas made their voices heard: |
‘nikkhantaṁ kho, mārisā, ekaṁ vassaṁ; |
‘Venerable sirs, one year has passed; |
pañca dāni vassāni sesāni; |
there are now five years remaining; |
pañcannaṁ vassānaṁ accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti. |
after five years, the capital city of Bandhumatī is to be visited for the recitation of the Pātimokkha.’ |
Dvīsu vassesu nikkhantesu … tīsu vassesu nikkhantesu … catūsu vassesu nikkhantesu … pañcasu vassesu nikkhantesu devatā saddamanussāvesuṁ: |
When two years had passed … when three years had passed … when four years had passed … when five years had passed, the devas made their voices heard: |
‘nikkhantāni kho, mārisā, pañcavassāni; |
‘Venerable sirs, five years have passed; |
ekaṁ dāni vassaṁ sesaṁ; |
there is now one year remaining; |
ekassa vassassa accayena bandhumatī rājadhānī upasaṅkamitabbā pātimokkhuddesāyā’ti. |
after one year, the capital city of Bandhumatī is to be visited for the recitation of the Pātimokkha.’ |
Chasu vassesu nikkhantesu devatā saddamanussāvesuṁ: |
When six years had passed, the devas made their voices heard: |
‘nikkhantāni kho, mārisā, chabbassāni, samayo dāni bandhumatiṁ rājadhāniṁ upasaṅkamituṁ pātimokkhuddesāyā’ti. |
‘Venerable sirs, six years have passed, it is now time to visit the capital city of Bandhumatī for the recitation of the Pātimokkha.’ |
Atha kho te, bhikkhave, bhikkhū appekacce sakena iddhānubhāvena appekacce devatānaṁ iddhānubhāvena ekāheneva bandhumatiṁ rājadhāniṁ upasaṅkamiṁsu pātimokkhuddesāyāti. |
Then, bhikkhus, those bhikkhus—some by their own psychic power, some by the psychic power of the devas—came to the capital city of Bandhumatī on that very day for the recitation of the Pātimokkha. |
Tatra sudaṁ, bhikkhave, vipassī bhagavā arahaṁ sammāsambuddho bhikkhusaṅghe evaṁ pātimokkhaṁ uddisati: |
On that occasion, bhikkhus, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, recited the Pātimokkha in the Saṅgha of bhikkhus in this way: |
‘Khantī paramaṁ tapo titikkhā, |
‘Patient forbearance is the supreme ascetic practice, |
Nibbānaṁ paramaṁ vadanti buddhā; |
Nibbāna is supreme, say the Buddhas; |
Na hi pabbajito parūpaghātī, |
For he is not one who has gone forth who harms another, |
Na samaṇo hoti paraṁ viheṭhayanto. |
Nor is he a recluse who oppresses others. |
Sabbapāpassa akaraṇaṁ, |
The non-doing of all evil, |
kusalassa upasampadā; |
the undertaking of what is skillful, |
Sacittapariyodapanaṁ, |
The purification of one’s own mind, |
etaṁ buddhānasāsanaṁ. |
this is the teaching of the Buddhas. |
Anūpavādo anūpaghāto, |
Not reviling, not harming, |
Pātimokkhe ca saṁvaro; |
And restraint in the Pātimokkha; |
Mattaññutā ca bhattasmiṁ, |
And moderation in food, |
Pantañca sayanāsanaṁ; |
And a secluded dwelling; |
Adhicitte ca āyogo, |
And devotion to the higher mind, |
Etaṁ buddhānasāsanan’ti. |
This is the teaching of the Buddhas.’ |
17. Devatārocana |
17. The Devas’ Announcement |
Ekamidāhaṁ, bhikkhave, samayaṁ ukkaṭṭhāyaṁ viharāmi subhagavane sālarājamūle. |
Once, bhikkhus, I was dwelling at Ukkaṭṭhā in the Subhaga Grove at the foot of a majestic sal tree. |
Tassa mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: |
Then, bhikkhus, as I was in seclusion, this thought arose in my mind: |
‘na kho so sattāvāso sulabharūpo, yo mayā anāvutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehi. |
‘There is no abode of beings that is easy to find where I have not dwelt before in this long course, except for the devas of the Pure Abodes. |
Yannūnāhaṁ yena suddhāvāsā devā tenupasaṅkameyyan’ti. |
Let me now go to the devas of the Pure Abodes.’ |
Atha khvāhaṁ, bhikkhave, seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; |
Then, bhikkhus, just as a strong man might extend his flexed arm or flex his extended arm, |
evameva—ukkaṭṭhāyaṁ subhagavane sālarājamūle antarahito avihesu devesu pāturahosiṁ. |
just so, I disappeared from the Subhaga Grove at the foot of the majestic sal tree in Ukkaṭṭhā and reappeared among the Aviha devas. |
Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; |
In that company of devas, bhikkhus, many thousands of devas, many hundreds of thousands of devas, approached me; |
upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. |
having approached, they paid homage to me and stood to one side. |
Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: |
Standing to one side, bhikkhus, those devas said this to me: |
‘ito so, mārisā, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. |
‘Ninety-one eons ago, venerable sir, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, arose in the world. |
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi, khattiyakule udapādi. |
The Blessed One Vipassī, venerable sir, was of the warrior-noble class by birth, he arose in a warrior-noble family. |
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. |
The Blessed One Vipassī, venerable sir, was of the Koṇḍañña clan. |
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. |
The life span of the Blessed One Vipassī, venerable sir, the Arahant, the Perfectly Enlightened One, was eighty thousand years. |
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. |
The Blessed One Vipassī, venerable sir, was fully enlightened at the foot of a Pāṭali tree. |
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. |
The Blessed One Vipassī, venerable sir, the Arahant, the Perfectly Enlightened One, had a chief pair of disciples named Khaṇḍa and Tissa, an excellent, auspicious pair. |
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. |
The Blessed One Vipassī, venerable sir, the Arahant, the Perfectly Enlightened One, had three assemblies of disciples. |
Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ. |
One assembly of disciples consisted of sixty-eight hundred thousand bhikkhus. |
Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ. |
One assembly of disciples consisted of one hundred thousand bhikkhus. |
Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. |
One assembly of disciples consisted of eighty thousand bhikkhus. |
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ. |
The Blessed One Vipassī, venerable sir, the Arahant, the Perfectly Enlightened One, had these three assemblies of disciples, all of whom were destroyers of the taints. |
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. |
The Blessed One Vipassī, venerable sir, the Arahant, the Perfectly Enlightened One, had a bhikkhu named Asoka as his attendant, his chief attendant. |
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi. |
The Blessed One Vipassī, venerable sir, the Arahant, the Perfectly Enlightened One, had a king named Bandhumā as his father. |
Bandhumatī nāma devī mātā ahosi janetti. |
A queen named Bandhumatī was his mother, his genetrix. |
Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi. |
The king Bandhumā’s capital was the city named Bandhumatī. |
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi evaṁ dhammacakkappavattanaṁ. |
Of the Blessed One Vipassī, venerable sir, the Arahant, the Perfectly Enlightened One, such was the going forth, such the renunciation, such the striving, such the full enlightenment, such the turning of the Dhamma wheel. |
Te mayaṁ, mārisā, vipassimhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti … |
We, venerable sir, having lived the holy life under the Blessed One Vipassī, having become dispassionate towards sensual pleasures, have been reborn here.’ … |
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Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; |
In that same company of devas, bhikkhus, many thousands of devas, many hundreds of thousands of devas, approached me; |
upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. |
having approached, they paid homage to me and stood to one side. |
Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: |
Standing to one side, bhikkhus, those devas said this to me: |
‘imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno. |
‘In this same auspicious eon, venerable sir, the Blessed One has now arisen in the world, an Arahant, a Perfectly Enlightened One. |
Bhagavā, mārisā, khattiyo jātiyā khattiyakule uppanno. |
The Blessed One, venerable sir, is of the warrior-noble class by birth, arisen in a warrior-noble family. |
Bhagavā, mārisā, gotamo gottena. |
The Blessed One, venerable sir, is of the Gotama clan. |
Bhagavato, mārisā, appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo. |
The Blessed One’s life span, venerable sir, is short, limited, and brief; one who lives long lives for a hundred years or a little more. |
Bhagavā, mārisā, assatthassa mūle abhisambuddho. |
The Blessed One, venerable sir, was fully enlightened at the foot of an Assattha tree. |
Bhagavato, mārisā, sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. |
The Blessed One, venerable sir, had a chief pair of disciples named Sāriputta and Moggallāna, an excellent, auspicious pair. |
Bhagavato, mārisā, eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. |
The Blessed One, venerable sir, had one assembly of disciples, which consisted of twelve hundred and fifty bhikkhus. |
Bhagavato, mārisā, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ. |
The Blessed One, venerable sir, had this one assembly of disciples, all of whom were destroyers of the taints. |
Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. |
The Blessed One, venerable sir, had a bhikkhu named Ānanda as his attendant, his chief attendant. |
Bhagavato, mārisā, suddhodano nāma rājā pitā ahosi. |
The Blessed One, venerable sir, had a king named Suddhodana as his father. |
Māyā nāma devī mātā ahosi janetti. |
A queen named Māyā was his mother, his genetrix. |
Kapilavatthu nāma nagaraṁ rājadhānī ahosi. |
The city named Kapilavatthu was the capital. |
Bhagavato, mārisā, evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi evaṁ dhammacakkappavattanaṁ. |
Of the Blessed One, venerable sir, such was the going forth, such the renunciation, such the striving, such the full enlightenment, such the turning of the Dhamma wheel. |
Te mayaṁ, mārisā, bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti. |
We, venerable sir, having lived the holy life under the Blessed One, having become dispassionate towards sensual pleasures, have been reborn here.’ |
Atha khvāhaṁ, bhikkhave, avihehi devehi saddhiṁ yena atappā devā tenupasaṅkamiṁ …pe… atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi saddhiṁ yena sudassā devā tenupasaṅkamiṁ. |
Then, bhikkhus, together with the Aviha devas, I approached the Atappa devas …pe… Then, bhikkhus, with the Aviha devas and the Atappa devas, I approached the Sudassā devas. |
Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi saddhiṁ yena sudassī devā tenupasaṅkamiṁ. |
Then, bhikkhus, with the Aviha devas, the Atappa devas, and the Sudassā devas, I approached the Sudassī devas. |
Atha khvāhaṁ, bhikkhave, avihehi ca devehi atappehi ca devehi sudassehi ca devehi sudassīhi ca devehi saddhiṁ yena akaniṭṭhā devā tenupasaṅkamiṁ. |
Then, bhikkhus, with the Aviha devas, the Atappa devas, the Sudassā devas, and the Sudassī devas, I approached the Akaniṭṭha devas. |
Tasmiṁ, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu, upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. |
In that company of devas, bhikkhus, many thousands of devas, many hundreds of thousands of devas, approached me, and having approached and paid homage to me, they stood to one side. |
Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: |
Standing to one side, bhikkhus, those devas said this to me: |
‘ito so, mārisā, ekanavutikappe yaṁ vipassī bhagavā arahaṁ sammāsambuddho loke udapādi. |
‘Ninety-one eons ago, venerable sir, the Blessed One Vipassī, the Arahant, the Perfectly Enlightened One, arose in the world. |
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho khattiyo jātiyā ahosi. |
The Blessed One Vipassī, venerable sir, was of the warrior-noble class by birth. |
Khattiyakule udapādi. |
He arose in a warrior-noble family. |
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho koṇḍañño gottena ahosi. |
The Blessed One Vipassī, venerable sir, was of the Koṇḍañña clan. |
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asītivassasahassāni āyuppamāṇaṁ ahosi. |
The life span of the Blessed One Vipassī, venerable sir, the Arahant, the Perfectly Enlightened One, was eighty thousand years. |
Vipassī, mārisā, bhagavā arahaṁ sammāsambuddho pāṭaliyā mūle abhisambuddho. |
The Blessed One Vipassī, venerable sir, was fully enlightened at the foot of a Pāṭali tree. |
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa khaṇḍatissaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. |
The Blessed One Vipassī, venerable sir, the Arahant, the Perfectly Enlightened One, had a chief pair of disciples named Khaṇḍa and Tissa, an excellent, auspicious pair. |
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa tayo sāvakānaṁ sannipātā ahesuṁ. |
The Blessed One Vipassī, venerable sir, the Arahant, the Perfectly Enlightened One, had three assemblies of disciples. |
Eko sāvakānaṁ sannipāto ahosi aṭṭhasaṭṭhibhikkhusatasahassaṁ. |
One assembly of disciples consisted of sixty-eight hundred thousand bhikkhus. |
Eko sāvakānaṁ sannipāto ahosi bhikkhusatasahassaṁ. |
One assembly of disciples consisted of one hundred thousand bhikkhus. |
Eko sāvakānaṁ sannipāto ahosi asītibhikkhusahassāni. |
One assembly of disciples consisted of eighty thousand bhikkhus. |
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa ime tayo sāvakānaṁ sannipātā ahesuṁ sabbesaṁyeva khīṇāsavānaṁ. |
The Blessed One Vipassī, venerable sir, the Arahant, the Perfectly Enlightened One, had these three assemblies of disciples, all of whom were destroyers of the taints. |
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa asoko nāma bhikkhu upaṭṭhāko ahosi aggupaṭṭhāko. |
The Blessed One Vipassī, venerable sir, the Arahant, the Perfectly Enlightened One, had a bhikkhu named Asoka as his attendant, his chief attendant. |
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi bandhumatī nāma devī mātā ahosi janetti. |
The Blessed One Vipassī, venerable sir, the Arahant, the Perfectly Enlightened One, had a king named Bandhumā as his father, and a queen named Bandhumatī was his mother, his genetrix. |
Bandhumassa rañño bandhumatī nāma nagaraṁ rājadhānī ahosi. |
The king Bandhumā’s capital was the city named Bandhumatī. |
Vipassissa, mārisā, bhagavato arahato sammāsambuddhassa evaṁ abhinikkhamanaṁ ahosi evaṁ pabbajjā evaṁ padhānaṁ evaṁ abhisambodhi, evaṁ dhammacakkappavattanaṁ. |
Of the Blessed One Vipassī, venerable sir, the Arahant, the Perfectly Enlightened One, such was the going forth, such the renunciation, such the striving, such the full enlightenment, such the turning of the Dhamma wheel. |
Te mayaṁ, mārisā, vipassimhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti. |
We, venerable sir, having lived the holy life under the Blessed One Vipassī, having become dispassionate towards sensual pleasures, have been reborn here.’ |
Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; |
In that same company of devas, bhikkhus, many thousands of devas, many hundreds of thousands of devas, approached me; having approached and paid homage to me, they stood to one side. Standing to one side, bhikkhus, those devas said this to me: |
upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. |
‘Thirty-one eons ago, venerable sir, the Blessed One Sikhī …pe… We, venerable sir, in the time of the Blessed One Sikhī… in that same thirty-first eon, venerable sir, the Blessed One Vessabhū …pe… We, venerable sir, in the time of the Blessed One Vessabhū …pe… in this very auspicious eon, venerable sir, the Blessed Ones Kakusandha, Koṇāgamana, Kassapa …pe… We, venerable sir, having lived the holy life under the Blessed Ones Kakusandha, Koṇāgamana, and Kassapa, having become dispassionate towards sensual pleasures, have been reborn here.’ |
Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: |
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‘ito so, mārisā, ekatiṁse kappe yaṁ sikhī bhagavā …pe… te mayaṁ, mārisā, sikhimhi bhagavati tasmiññeva kho, mārisā, ekatiṁse kappe yaṁ vessabhū bhagavā …pe… te mayaṁ, mārisā, vessabhumhi bhagavati …pe… imasmiṁyeva kho, mārisā, bhaddakappe kakusandho koṇāgamano kassapo bhagavā …pe… te mayaṁ, mārisā, kakusandhamhi koṇāgamanamhi kassapamhi bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti. |
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Tasmiṁyeva kho, bhikkhave, devanikāye anekāni devatāsahassāni anekāni devatāsatasahassāni yenāhaṁ tenupasaṅkamiṁsu; |
In that same company of devas, bhikkhus, many thousands of devas, many hundreds of thousands of devas, approached me; |
upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. |
having approached, they paid homage to me and stood to one side. |
Ekamantaṁ ṭhitā kho, bhikkhave, tā devatā maṁ etadavocuṁ: |
Standing to one side, bhikkhus, those devas said this to me: |
‘imasmiṁyeva kho, mārisā, bhaddakappe bhagavā etarahi arahaṁ sammāsambuddho loke uppanno. |
‘In this very auspicious eon, venerable sir, the Blessed One has now arisen in the world, an Arahant, a Perfectly Enlightened One. |
Bhagavā, mārisā, khattiyo jātiyā, khattiyakule uppanno. |
The Blessed One, venerable sir, is of the warrior-noble class by birth, arisen in a warrior-noble family. |
Bhagavā, mārisā, gotamo gottena. |
The Blessed One, venerable sir, is of the Gotama clan. |
Bhagavato, mārisā, appakaṁ āyuppamāṇaṁ parittaṁ lahukaṁ yo ciraṁ jīvati, so vassasataṁ appaṁ vā bhiyyo. |
The Blessed One’s life span, venerable sir, is short, limited, and brief; one who lives long lives for a hundred years or a little more. |
Bhagavā, mārisā, assatthassa mūle abhisambuddho. |
The Blessed One, venerable sir, was fully enlightened at the foot of an Assattha tree. |
Bhagavato, mārisā, sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. |
The Blessed One, venerable sir, had a chief pair of disciples named Sāriputta and Moggallāna, an excellent, auspicious pair. |
Bhagavato, mārisā, eko sāvakānaṁ sannipāto ahosi aḍḍhateḷasāni bhikkhusatāni. |
The Blessed One, venerable sir, had one assembly of disciples, which consisted of twelve hundred and fifty bhikkhus. |
Bhagavato, mārisā, ayaṁ eko sāvakānaṁ sannipāto ahosi sabbesaṁyeva khīṇāsavānaṁ. |
The Blessed One, venerable sir, had this one assembly of disciples, all of whom were destroyers of the taints. |
Bhagavato, mārisā, ānando nāma bhikkhu upaṭṭhāko aggupaṭṭhāko ahosi. |
The Blessed One, venerable sir, had a bhikkhu named Ānanda as his attendant, his chief attendant. |
Bhagavato, mārisā, suddhodano nāma rājā pitā ahosi. |
The Blessed One, venerable sir, had a king named Suddhodana as his father. |
Māyā nāma devī mātā ahosi janetti. |
A queen named Māyā was his mother, his genetrix. |
Kapilavatthu nāma nagaraṁ rājadhānī ahosi. |
The city named Kapilavatthu was the capital. |
Bhagavato, mārisā, evaṁ abhinikkhamanaṁ ahosi, evaṁ pabbajjā, evaṁ padhānaṁ, evaṁ abhisambodhi, evaṁ dhammacakkappavattanaṁ. |
Of the Blessed One, venerable sir, such was the going forth, such was the renunciation, such was the striving, such was the full enlightenment, such was the turning of the Dhamma wheel. |
Te mayaṁ, mārisā, bhagavati brahmacariyaṁ caritvā kāmesu kāmacchandaṁ virājetvā idhūpapannā’ti. |
We, venerable sir, having lived the holy life under the Blessed One, having become dispassionate towards sensual pleasures, have been reborn here.’ |
Iti kho, bhikkhave, tathāgatassevesā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati ‘evaṁjaccā te bhagavanto ahesuṁ’ itipi. |
Thus, bhikkhus, it is the Tathāgata himself who has thoroughly penetrated the element of Dhamma, by the thorough penetration of which element the Tathāgata recollects the Buddhas of the past who have attained final Nibbāna, who have cut off proliferation, cut off the path, exhausted the cycle, and transcended all suffering, recollecting them by their birth, by their names, by their clans, by their life spans, by their pairs of disciples, and by their assemblies of disciples: ‘Such were the Blessed Ones by birth,’ and so on. |
‘Evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ’ itipīti. |
‘Such were their names, such their clans, such their virtue, such their Dhamma, such their wisdom, such their abiding, such their liberation, so were those Blessed Ones,’ and so on. |
Devatāpi tathāgatassa etamatthaṁ ārocesuṁ, yena tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati ‘evaṁjaccā te bhagavanto ahesuṁ’ itipi. |
And devas also reported this matter to the Tathāgata, by which the Tathāgata recollects the Buddhas of the past who have attained final Nibbāna, who have cut off proliferation, cut off the path, exhausted the cycle, and transcended all suffering, recollecting them by their birth, by their names, by their clans, by their life spans, by their pairs of disciples, and by their assemblies of disciples: ‘Such were the Blessed Ones by birth,’ and so on. |
‘Evaṁnāmā evaṅgottā evaṁsīlā evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ’ itipī”ti. |
‘Such were their names, such their clans, such their virtue, such their Dhamma, such their wisdom, such their abiding, such their liberation, so were those Blessed Ones,’ and so on.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Pleased, those bhikkhus delighted in the Blessed One’s words. |
Mahāpadānasuttaṁ niṭṭhitaṁ paṭhamaṁ. |
The Sutta on the Great Account, the first, is finished. |
dn15 |
DN 15 |
Dīgha Nikāya 15 |
Long Discourses 15 |
Mahānidānasutta |
The Great Causes Discourse |
1. Paṭiccasamuppāda |
1. Dependent Origination |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. |
Thus have I heard—at one time the Blessed One was dwelling among the Kurus at a town of the Kurus named Kammāsadhamma. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Then the Venerable Ānanda approached the Blessed One, paid homage to him, and sat down to one side. |
Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Seated to one side, the Venerable Ānanda said to the Blessed One: |
“acchariyaṁ, bhante, abbhutaṁ, bhante. |
“It is amazing, venerable sir, it is astounding, venerable sir! |
Yāva gambhīro cāyaṁ, bhante, paṭiccasamuppādo gambhīrāvabhāso ca, atha ca pana me uttānakuttānako viya khāyatī”ti. |
How profound, venerable sir, is this dependent origination, and how profound it appears! And yet to me it seems as clear as clear can be.” |
“Mā hevaṁ, ānanda, avaca, mā hevaṁ, ānanda, avaca. |
“Do not say so, Ānanda! Do not say so, Ānanda! |
Gambhīro cāyaṁ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. |
Profound, Ānanda, is this dependent origination, and profound it appears. |
Etassa, ānanda, dhammassa ananubodhā appaṭivedhā evamayaṁ pajā tantākulakajātā kulagaṇṭhikajātā muñjapabbajabhūtā apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati. |
It is through not understanding, through not penetrating this Dhamma, Ānanda, that this generation has become like a tangled ball of string, a knotted bird’s nest, like matted reeds and rushes, and does not pass beyond the plane of misery, the bad destination, the lower world, saṁsāra. |
‘Atthi idappaccayā jarāmaraṇan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. |
‘Is there a specific condition for aging-and-death?’ If you were asked this, Ānanda, you should say, ‘There is.’ |
‘Kiṁpaccayā jarāmaraṇan’ti iti ce vadeyya, ‘jātipaccayā jarāmaraṇan’ti iccassa vacanīyaṁ. |
If they should say, ‘With what as condition does aging-and-death come to be?’ you should say, ‘With birth as condition, aging-and-death comes to be.’ |
‘Atthi idappaccayā jātī’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. |
‘Is there a specific condition for birth?’ If you were asked this, Ānanda, you should say, ‘There is.’ |
‘Kiṁpaccayā jātī’ti iti ce vadeyya, ‘bhavapaccayā jātī’ti iccassa vacanīyaṁ. |
If they should say, ‘With what as condition does birth come to be?’ you should say, ‘With existence as condition, birth comes to be.’ |
‘Atthi idappaccayā bhavo’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. |
‘Is there a specific condition for existence?’ If you were asked this, Ānanda, you should say, ‘There is.’ |
‘Kiṁpaccayā bhavo’ti iti ce vadeyya, ‘upādānapaccayā bhavo’ti iccassa vacanīyaṁ. |
If they should say, ‘With what as condition does existence come to be?’ you should say, ‘With clinging as condition, existence comes to be.’ |
‘Atthi idappaccayā upādānan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. |
‘Is there a specific condition for clinging?’ If you were asked this, Ānanda, you should say, ‘There is.’ |
‘Kiṁpaccayā upādānan’ti iti ce vadeyya, ‘taṇhāpaccayā upādānan’ti iccassa vacanīyaṁ. |
If they should say, ‘With what as condition does clinging come to be?’ you should say, ‘With craving as condition, clinging comes to be.’ |
‘Atthi idappaccayā taṇhā’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. |
‘Is there a specific condition for craving?’ If you were asked this, Ānanda, you should say, ‘There is.’ |
‘Kiṁpaccayā taṇhā’ti iti ce vadeyya, ‘vedanāpaccayā taṇhā’ti iccassa vacanīyaṁ. |
If they should say, ‘With what as condition does craving come to be?’ you should say, ‘With feeling as condition, craving comes to be.’ |
‘Atthi idappaccayā vedanā’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. |
‘Is there a specific condition for feeling?’ If you were asked this, Ānanda, you should say, ‘There is.’ |
‘Kiṁpaccayā vedanā’ti iti ce vadeyya, ‘phassapaccayā vedanā’ti iccassa vacanīyaṁ. |
If they should say, ‘With what as condition does feeling come to be?’ you should say, ‘With contact as condition, feeling comes to be.’ |
‘Atthi idappaccayā phasso’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. |
‘Is there a specific condition for contact?’ If you were asked this, Ānanda, you should say, ‘There is.’ |
‘Kiṁpaccayā phasso’ti iti ce vadeyya, ‘nāmarūpapaccayā phasso’ti iccassa vacanīyaṁ. |
If they should say, ‘With what as condition does contact come to be?’ you should say, ‘With name-and-form as condition, contact comes to be.’ |
‘Atthi idappaccayā nāmarūpan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. |
‘Is there a specific condition for name-and-form?’ If you were asked this, Ānanda, you should say, ‘There is.’ |
‘Kiṁpaccayā nāmarūpan’ti iti ce vadeyya, ‘viññāṇapaccayā nāmarūpan’ti iccassa vacanīyaṁ. |
If they should say, ‘With what as condition does name-and-form come to be?’ you should say, ‘With consciousness as condition, name-and-form comes to be.’ |
‘Atthi idappaccayā viññāṇan’ti iti puṭṭhena satā, ānanda, atthītissa vacanīyaṁ. |
‘Is there a specific condition for consciousness?’ If you were asked this, Ānanda, you should say, ‘There is.’ |
‘Kiṁpaccayā viññāṇan’ti iti ce vadeyya, ‘nāmarūpapaccayā viññāṇan’ti iccassa vacanīyaṁ. |
If they should say, ‘With what as condition does consciousness come to be?’ you should say, ‘With name-and-form as condition, consciousness comes to be.’ |
Iti kho, ānanda, nāmarūpapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. |
Thus, Ānanda, with name-and-form as condition, there is consciousness; with consciousness as condition, there is name-and-form; with name-and-form as condition, there is contact; with contact as condition, there is feeling; with feeling as condition, there is craving; with craving as condition, there is clinging; with clinging as condition, there is existence; with existence as condition, there is birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, dejection, and despair come to be. |
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. |
Such is the origin of this whole mass of suffering. |
‘Jātipaccayā jarāmaraṇan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā jātipaccayā jarāmaraṇaṁ. |
‘With birth as condition, aging-and-death’: so it was said. That, Ānanda, should be understood in this way, how with birth as condition there is aging-and-death. |
Jāti ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—devānaṁ vā devattāya, gandhabbānaṁ vā gandhabbattāya, yakkhānaṁ vā yakkhattāya, bhūtānaṁ vā bhūtattāya, manussānaṁ vā manussattāya, catuppadānaṁ vā catuppadattāya, pakkhīnaṁ vā pakkhittāya, sarīsapānaṁ vā sarīsapattāya, tesaṁ tesañca hi, ānanda, sattānaṁ tadattāya jāti nābhavissa. |
For if, Ānanda, there were no birth at all in any way of anyone anywhere—that is, of devas into the state of devas, of gandhabbas into the state of gandhabbas, of yakkhas into the state of yakkhas, of spirits into the state of spirits, of humans into the state of humans, of quadrupeds into the state of quadrupeds, of birds into the state of birds, of reptiles into the state of reptiles—if there were no birth of these various beings into their various states; |
Sabbaso jātiyā asati jātinirodhā api nu kho jarāmaraṇaṁ paññāyethā”ti? |
in the complete absence of birth, with the cessation of birth, would aging-and-death be discerned?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo jarāmaraṇassa, yadidaṁ jāti. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for aging-and-death, namely, birth. |
‘Bhavapaccayā jātī’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā bhavapaccayā jāti. |
‘With existence as condition, birth’: so it was said. That, Ānanda, should be understood in this way, how with existence as condition there is birth. |
Bhavo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—kāmabhavo vā rūpabhavo vā arūpabhavo vā, sabbaso bhave asati bhavanirodhā api nu kho jāti paññāyethā”ti? |
For if, Ānanda, there were no existence at all in any way of anyone anywhere—that is, sensual existence, form existence, or formless existence—in the complete absence of existence, with the cessation of existence, would birth be discerned?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo jātiyā, yadidaṁ bhavo. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for birth, namely, existence. |
‘Upādānapaccayā bhavo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā upādānapaccayā bhavo. |
‘With clinging as condition, existence’: so it was said. That, Ānanda, should be understood in this way, how with clinging as condition there is existence. |
Upādānañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—kāmupādānaṁ vā diṭṭhupādānaṁ vā sīlabbatupādānaṁ vā attavādupādānaṁ vā, sabbaso upādāne asati upādānanirodhā api nu kho bhavo paññāyethā”ti? |
For if, Ānanda, there were no clinging at all in any way of anyone anywhere—that is, clinging to sensual pleasures, clinging to views, clinging to rules and observances, or clinging to a doctrine of self—in the complete absence of clinging, with the cessation of clinging, would existence be discerned?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo bhavassa, yadidaṁ upādānaṁ. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for existence, namely, clinging. |
‘Taṇhāpaccayā upādānan’ti iti kho panetaṁ vuttaṁ tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhāpaccayā upādānaṁ. |
‘With craving as condition, clinging’: so it was said. That, Ānanda, should be understood in this way, how with craving as condition there is clinging. |
Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti? |
For if, Ānanda, there were no craving at all in any way of anyone anywhere—that is, craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, craving for mental phenomena—in the complete absence of craving, with the cessation of craving, would clinging be discerned?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo upādānassa, yadidaṁ taṇhā. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for clinging, namely, craving. |
‘Vedanāpaccayā taṇhā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā vedanāpaccayā taṇhā. |
‘With feeling as condition, craving’: so it was said. That, Ānanda, should be understood in this way, how with feeling as condition there is craving. |
Vedanā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—cakkhusamphassajā vedanā sotasamphassajā vedanā ghānasamphassajā vedanā jivhāsamphassajā vedanā kāyasamphassajā vedanā manosamphassajā vedanā, sabbaso vedanāya asati vedanānirodhā api nu kho taṇhā paññāyethā”ti? |
For if, Ānanda, there were no feeling at all in any way of anyone anywhere—that is, feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact—in the complete absence of feeling, with the cessation of feeling, would craving be discerned?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo taṇhāya, yadidaṁ vedanā. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for craving, namely, feeling. |
Iti kho panetaṁ, ānanda, vedanaṁ paṭicca taṇhā, taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho. |
Thus, Ānanda, dependent on feeling there is craving; dependent on craving there is seeking; dependent on seeking there is gain; dependent on gain there is decision; dependent on decision there is desire and lust; dependent on desire and lust there is attachment; dependent on attachment there is possession; dependent on possession there is stinginess; dependent on stinginess there is safeguarding. |
Ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti. |
Because of safeguarding, the taking up of rod and sword, quarrels, conflicts, disputes, ‘you, you’, slander, and lies, and many other evil, unskillful states come to be. |
‘Ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavantī’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti. |
‘Because of safeguarding, the taking up of rod and sword, quarrels, conflicts, disputes, ‘you, you’, slander, and lies, and many other evil, unskillful states come to be’: so it was said. That, Ānanda, should be understood in this way, how because of safeguarding, the taking up of rod and sword, quarrels, conflicts, disputes, ‘you, you’, slander, and lies, and many other evil, unskillful states come to be. |
Ārakkho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso ārakkhe asati ārakkhanirodhā api nu kho daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhaveyyun”ti? |
For if, Ānanda, there were no safeguarding at all in any way of anyone anywhere, in the complete absence of safeguarding, with the cessation of safeguarding, would the taking up of rod and sword, quarrels, conflicts, disputes, ‘you, you’, slander, and lies, and many other evil, unskillful states come to be?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādānaṁ anekesaṁ pāpakānaṁ akusalānaṁ dhammānaṁ sambhavāya yadidaṁ ārakkho. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for the arising of the taking up of rod and sword, quarrels, conflicts, disputes, ‘you, you’, slander, and lies, and many other evil, unskillful states, namely, safeguarding. |
‘Macchariyaṁ paṭicca ārakkho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā macchariyaṁ paṭicca ārakkho. |
‘Dependent on stinginess there is safeguarding’: so it was said. That, Ānanda, should be understood in this way, how dependent on stinginess there is safeguarding. |
Macchariyañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso macchariye asati macchariyanirodhā api nu kho ārakkho paññāyethā”ti? |
For if, Ānanda, there were no stinginess at all in any way of anyone anywhere, in the complete absence of stinginess, with the cessation of stinginess, would safeguarding be discerned?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo ārakkhassa, yadidaṁ macchariyaṁ. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for safeguarding, namely, stinginess. |
‘Pariggahaṁ paṭicca macchariyan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā pariggahaṁ paṭicca macchariyaṁ. |
‘Dependent on possession there is stinginess’: so it was said. That, Ānanda, should be understood in this way, how dependent on possession there is stinginess. |
Pariggaho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso pariggahe asati pariggahanirodhā api nu kho macchariyaṁ paññāyethā”ti? |
For if, Ānanda, there were no possession at all in any way of anyone anywhere, in the complete absence of possession, with the cessation of possession, would stinginess be discerned?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo macchariyassa, yadidaṁ pariggaho. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for stinginess, namely, possession. |
‘Ajjhosānaṁ paṭicca pariggaho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā ajjhosānaṁ paṭicca pariggaho. |
‘Dependent on attachment there is possession’: so it was said. That, Ānanda, should be understood in this way, how dependent on attachment there is possession. |
Ajjhosānañca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso ajjhosāne asati ajjhosānanirodhā api nu kho pariggaho paññāyethā”ti? |
For if, Ānanda, there were no attachment at all in any way of anyone anywhere, in the complete absence of attachment, with the cessation of attachment, would possession be discerned?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo pariggahassa—yadidaṁ ajjhosānaṁ. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for possession—namely, attachment. |
‘Chandarāgaṁ paṭicca ajjhosānan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā chandarāgaṁ paṭicca ajjhosānaṁ. |
‘Dependent on desire and lust there is attachment’: so it was said. That, Ānanda, should be understood in this way, how dependent on desire and lust there is attachment. |
Chandarāgo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso chandarāge asati chandarāganirodhā api nu kho ajjhosānaṁ paññāyethā”ti? |
For if, Ānanda, there were no desire and lust at all in any way of anyone anywhere, in the complete absence of desire and lust, with the cessation of desire and lust, would attachment be discerned?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo ajjhosānassa, yadidaṁ chandarāgo. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for attachment, namely, desire and lust. |
‘Vinicchayaṁ paṭicca chandarāgo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā vinicchayaṁ paṭicca chandarāgo. |
‘Dependent on decision there is desire and lust’: so it was said. That, Ānanda, should be understood in this way, how dependent on decision there is desire and lust. |
Vinicchayo ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso vinicchaye asati vinicchayanirodhā api nu kho chandarāgo paññāyethā”ti? |
For if, Ānanda, there were no decision at all in any way of anyone anywhere, in the complete absence of decision, with the cessation of decision, would desire and lust be discerned?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo chandarāgassa, yadidaṁ vinicchayo. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for desire and lust, namely, decision. |
‘Lābhaṁ paṭicca vinicchayo’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā lābhaṁ paṭicca vinicchayo. |
‘Dependent on gain there is decision’: so it was said. That, Ānanda, should be understood in this way, how dependent on gain there is decision. |
Lābho ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso lābhe asati lābhanirodhā api nu kho vinicchayo paññāyethā”ti? |
For if, Ānanda, there were no gain at all in any way of anyone anywhere, in the complete absence of gain, with the cessation of gain, would decision be discerned?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo vinicchayassa, yadidaṁ lābho. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for decision, namely, gain. |
‘Pariyesanaṁ paṭicca lābho’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā pariyesanaṁ paṭicca lābho. |
‘Dependent on seeking there is gain’: so it was said. That, Ānanda, should be understood in this way, how dependent on seeking there is gain. |
Pariyesanā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, sabbaso pariyesanāya asati pariyesanānirodhā api nu kho lābho paññāyethā”ti? |
For if, Ānanda, there were no seeking at all in any way of anyone anywhere, in the complete absence of seeking, with the cessation of seeking, would gain be discerned?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo lābhassa, yadidaṁ pariyesanā. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for gain, namely, seeking. |
‘Taṇhaṁ paṭicca pariyesanā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā taṇhaṁ paṭicca pariyesanā. |
‘Dependent on craving there is seeking’: so it was said. That, Ānanda, should be understood in this way, how dependent on craving there is seeking. |
Taṇhā ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—kāmataṇhā bhavataṇhā vibhavataṇhā, sabbaso taṇhāya asati taṇhānirodhā api nu kho pariyesanā paññāyethā”ti? |
For if, Ānanda, there were no craving at all in any way of anyone anywhere—that is, craving for sensual pleasures, craving for existence, craving for non-existence—in the complete absence of craving, with the cessation of craving, would seeking be discerned?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo pariyesanāya, yadidaṁ taṇhā. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for seeking, namely, craving. |
Iti kho, ānanda, ime dve dhammā dvayena vedanāya ekasamosaraṇā bhavanti. |
Thus, Ānanda, these two phenomena, through a duality, converge into one in feeling. |
‘Phassapaccayā vedanā’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā phassapaccayā vedanā. |
‘With contact as condition, feeling’: so it was said. That, Ānanda, should be understood in this way, how with contact as condition there is feeling. |
Phasso ca hi, ānanda, nābhavissa sabbena sabbaṁ sabbathā sabbaṁ kassaci kimhici, seyyathidaṁ—cakkhusamphasso sotasamphasso ghānasamphasso jivhāsamphasso kāyasamphasso manosamphasso, sabbaso phasse asati phassanirodhā api nu kho vedanā paññāyethā”ti? |
For if, Ānanda, there were no contact at all in any way of anyone anywhere—that is, eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact—in the complete absence of contact, with the cessation of contact, would feeling be discerned?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo vedanāya, yadidaṁ phasso. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for feeling, namely, contact. |
‘Nāmarūpapaccayā phasso’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā nāmarūpapaccayā phasso. |
‘With name-and-form as condition, contact’: so it was said. That, Ānanda, should be understood in this way, how with name-and-form as condition there is contact. |
Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi nāmakāyassa paññatti hoti, tesu ākāresu tesu liṅgesu tesu nimittesu tesu uddesesu asati api nu kho rūpakāye adhivacanasamphasso paññāyethā”ti? |
If the modes, features, signs, and indicators by which the name-group is designated were all absent, would designation-contact be discerned in the form-group?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Yehi, ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi rūpakāyassa paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho nāmakāye paṭighasamphasso paññāyethā”ti? |
“If the modes, features, signs, and indicators by which the form-group is designated were all absent, would resistance-contact be discerned in the name-group?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Yehi, ānanda, ākārehi …pe… yehi uddesehi nāmakāyassa ca rūpakāyassa ca paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho adhivacanasamphasso vā paṭighasamphasso vā paññāyethā”ti? |
“If the modes… by which the name-group and the form-group are designated were all absent, would either designation-contact or resistance-contact be discerned?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Yehi, ānanda, ākārehi …pe… yehi uddesehi nāmarūpassa paññatti hoti, tesu ākāresu …pe… tesu uddesesu asati api nu kho phasso paññāyethā”ti? |
“If the modes… by which name-and-form is designated were all absent, would contact be discerned?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo phassassa, yadidaṁ nāmarūpaṁ. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for contact, namely, name-and-form. |
‘Viññāṇapaccayā nāmarūpan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā viññāṇapaccayā nāmarūpaṁ. |
‘With consciousness as condition, name-and-form’: so it was said. That, Ānanda, should be understood in this way, how with consciousness as condition there is name-and-form. |
Viññāṇañca hi, ānanda, mātukucchismiṁ na okkamissatha, api nu kho nāmarūpaṁ mātukucchismiṁ samuccissathā”ti? |
For if, Ānanda, consciousness were not to descend into the mother’s womb, would name-and-form take shape in the womb?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Viññāṇañca hi, ānanda, mātukucchismiṁ okkamitvā vokkamissatha, api nu kho nāmarūpaṁ itthattāya abhinibbattissathā”ti? |
“For if, Ānanda, consciousness, having descended into the mother’s womb, were to depart, would name-and-form be brought to birth in this state of being?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Viññāṇañca hi, ānanda, daharasseva sato vocchijjissatha kumārakassa vā kumārikāya vā, api nu kho nāmarūpaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjissathā”ti? |
“For if, Ānanda, the consciousness of a young boy or girl were to be cut off, would name-and-form attain growth, increase, and maturity?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo nāmarūpassa—yadidaṁ viññāṇaṁ. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for name-and-form—namely, consciousness. |
‘Nāmarūpapaccayā viññāṇan’ti iti kho panetaṁ vuttaṁ, tadānanda, imināpetaṁ pariyāyena veditabbaṁ, yathā nāmarūpapaccayā viññāṇaṁ. |
‘With name-and-form as condition, consciousness’: so it was said. That, Ānanda, should be understood in this way, how with name-and-form as condition there is consciousness. |
Viññāṇañca hi, ānanda, nāmarūpe patiṭṭhaṁ na labhissatha, api nu kho āyatiṁ jātijarāmaraṇaṁ dukkhasamudayasambhavo paññāyethā”ti? |
For if, Ānanda, consciousness did not find a support in name-and-form, would a future arising of the mass of suffering of birth, aging-and-death be discerned?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, eseva hetu etaṁ nidānaṁ esa samudayo esa paccayo viññāṇassa yadidaṁ nāmarūpaṁ. |
“Therefore, Ānanda, this is the cause, this is the source, this is the origin, this is the condition for consciousness, namely, name-and-form. |
Ettāvatā kho, ānanda, jāyetha vā jīyetha vā mīyetha vā cavetha vā upapajjetha vā. |
It is to this extent, Ānanda, that one may be born, age, die, pass away, or be reborn. |
Ettāvatā adhivacanapatho, ettāvatā niruttipatho, ettāvatā paññattipatho, ettāvatā paññāvacaraṁ, ettāvatā vaṭṭaṁ vattati itthattaṁ paññāpanāya yadidaṁ nāmarūpaṁ saha viññāṇena aññamaññapaccayatā pavattati. |
It is to this extent that there is a pathway for designation, a pathway for language, a pathway for concepts, a sphere of wisdom, to this extent the round turns for the designation of this state of being, that is, name-and-form together with consciousness, functioning in mutual conditionality. |
2. Attapaññatti |
2. Designations of Self |
Kittāvatā ca, ānanda, attānaṁ paññapento paññapeti? |
And, Ānanda, in how many ways does one who designates a self designate it? |
Rūpiṁ vā hi, ānanda, parittaṁ attānaṁ paññapento paññapeti: |
Designating a self, Ānanda, one designates it as material and limited: |
‘rūpī me paritto attā’ti. |
‘My self is material and limited.’ |
Rūpiṁ vā hi, ānanda, anantaṁ attānaṁ paññapento paññapeti: |
Designating a self, Ānanda, one designates it as material and unlimited: |
‘rūpī me ananto attā’ti. |
‘My self is material and unlimited.’ |
Arūpiṁ vā hi, ānanda, parittaṁ attānaṁ paññapento paññapeti: |
Designating a self, Ānanda, one designates it as formless and limited: |
‘arūpī me paritto attā’ti. |
‘My self is formless and limited.’ |
Arūpiṁ vā hi, ānanda, anantaṁ attānaṁ paññapento paññapeti: |
Designating a self, Ānanda, one designates it as formless and unlimited: |
‘arūpī me ananto attā’ti. |
‘My self is formless and unlimited.’ |
Tatrānanda, yo so rūpiṁ parittaṁ attānaṁ paññapento paññapeti. |
In this regard, Ānanda, one who designates a self as material and limited, designates it so. |
Etarahi vā so rūpiṁ parittaṁ attānaṁ paññapento paññapeti, tattha bhāviṁ vā so rūpiṁ parittaṁ attānaṁ paññapento paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa hoti. |
He either designates a self that is material and limited in the present, or he designates a self that will become material and limited in the future, or it occurs to him, ‘Though it is not so, I will configure it to be so.’ |
Evaṁ santaṁ kho, ānanda, rūpiṁ parittattānudiṭṭhi anusetīti iccālaṁ vacanāya. |
This being the case, Ānanda, it is proper to say that the view of a material and limited self is latent. |
Tatrānanda, yo so rūpiṁ anantaṁ attānaṁ paññapento paññapeti. |
In this regard, Ānanda, one who designates a self as material and unlimited, designates it so. |
Etarahi vā so rūpiṁ anantaṁ attānaṁ paññapento paññapeti, tattha bhāviṁ vā so rūpiṁ anantaṁ attānaṁ paññapento paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa hoti. |
He either designates a self that is material and unlimited in the present, or he designates a self that will become material and unlimited in the future, or it occurs to him, ‘Though it is not so, I will configure it to be so.’ |
Evaṁ santaṁ kho, ānanda, rūpiṁ anantattānudiṭṭhi anusetīti iccālaṁ vacanāya. |
This being the case, Ānanda, it is proper to say that the view of a material and unlimited self is latent. |
Tatrānanda, yo so arūpiṁ parittaṁ attānaṁ paññapento paññapeti. |
In this regard, Ānanda, one who designates a self as formless and limited, designates it so. |
Etarahi vā so arūpiṁ parittaṁ attānaṁ paññapento paññapeti, tattha bhāviṁ vā so arūpiṁ parittaṁ attānaṁ paññapento paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa hoti. |
He either designates a self that is formless and limited in the present, or he designates a self that will become formless and limited in the future, or it occurs to him, ‘Though it is not so, I will configure it to be so.’ |
Evaṁ santaṁ kho, ānanda, arūpiṁ parittattānudiṭṭhi anusetīti iccālaṁ vacanāya. |
This being the case, Ānanda, it is proper to say that the view of a formless and limited self is latent. |
Tatrānanda, yo so arūpiṁ anantaṁ attānaṁ paññapento paññapeti. |
In this regard, Ānanda, one who designates a self as formless and unlimited, designates it so. |
Etarahi vā so arūpiṁ anantaṁ attānaṁ paññapento paññapeti, tattha bhāviṁ vā so arūpiṁ anantaṁ attānaṁ paññapento paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa hoti. |
He either designates a self that is formless and unlimited in the present, or he designates a self that will become formless and unlimited in the future, or it occurs to him, ‘Though it is not so, I will configure it to be so.’ |
Evaṁ santaṁ kho, ānanda, arūpiṁ anantattānudiṭṭhi anusetīti iccālaṁ vacanāya. |
This being the case, Ānanda, it is proper to say that the view of a formless and unlimited self is latent. |
Ettāvatā kho, ānanda, attānaṁ paññapento paññapeti. |
It is to this extent, Ānanda, that one who designates a self designates it. |
3. Naattapaññatti |
3. Non-designation of Self |
Kittāvatā ca, ānanda, attānaṁ na paññapento na paññapeti? |
And, Ānanda, in how many ways does one who does not designate a self not designate it? |
Rūpiṁ vā hi, ānanda, parittaṁ attānaṁ na paññapento na paññapeti: |
Not designating a self, Ānanda, one does not designate it as material and limited: |
‘rūpī me paritto attā’ti. |
‘My self is material and limited.’ |
Rūpiṁ vā hi, ānanda, anantaṁ attānaṁ na paññapento na paññapeti: |
Not designating a self, Ānanda, one does not designate it as material and unlimited: |
‘rūpī me ananto attā’ti. |
‘My self is material and unlimited.’ |
Arūpiṁ vā hi, ānanda, parittaṁ attānaṁ na paññapento na paññapeti: |
Not designating a self, Ānanda, one does not designate it as formless and limited: |
‘arūpī me paritto attā’ti. |
‘My self is formless and limited.’ |
Arūpiṁ vā hi, ānanda, anantaṁ attānaṁ na paññapento na paññapeti: |
Not designating a self, Ānanda, one does not designate it as formless and unlimited: |
‘arūpī me ananto attā’ti. |
‘My self is formless and unlimited.’ |
Tatrānanda, yo so rūpiṁ parittaṁ attānaṁ na paññapento na paññapeti. |
In this regard, Ānanda, one who does not designate a self as material and limited, does not designate it so. |
Etarahi vā so rūpiṁ parittaṁ attānaṁ na paññapento na paññapeti, tattha bhāviṁ vā so rūpiṁ parittaṁ attānaṁ na paññapento na paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa na hoti. |
He does not designate a self that is material and limited in the present, nor does he designate a self that will become material and limited in the future, nor does it occur to him, ‘Though it is not so, I will configure it to be so.’ |
Evaṁ santaṁ kho, ānanda, rūpiṁ parittattānudiṭṭhi nānusetīti iccālaṁ vacanāya. |
This being the case, Ānanda, it is proper to say that the view of a material and limited self is not latent. |
Tatrānanda, yo so rūpiṁ anantaṁ attānaṁ na paññapento na paññapeti. |
In this regard, Ānanda, one who does not designate a self as material and unlimited, does not designate it so. |
Etarahi vā so rūpiṁ anantaṁ attānaṁ na paññapento na paññapeti, tattha bhāviṁ vā so rūpiṁ anantaṁ attānaṁ na paññapento na paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa na hoti. |
He does not designate a self that is material and unlimited in the present, nor does he designate a self that will become material and unlimited in the future, nor does it occur to him, ‘Though it is not so, I will configure it to be so.’ |
Evaṁ santaṁ kho, ānanda, rūpiṁ anantattānudiṭṭhi nānusetīti iccālaṁ vacanāya. |
This being the case, Ānanda, it is proper to say that the view of a material and unlimited self is not latent. |
Tatrānanda, yo so arūpiṁ parittaṁ attānaṁ na paññapento na paññapeti. |
In this regard, Ānanda, one who does not designate a self as formless and limited, does not designate it so. |
Etarahi vā so arūpiṁ parittaṁ attānaṁ na paññapento na paññapeti, tattha bhāviṁ vā so arūpiṁ parittaṁ attānaṁ na paññapento na paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa na hoti. |
He does not designate a self that is formless and limited in the present, nor does he designate a self that will become formless and limited in the future, nor does it occur to him, ‘Though it is not so, I will configure it to be so.’ |
Evaṁ santaṁ kho, ānanda, arūpiṁ parittattānudiṭṭhi nānusetīti iccālaṁ vacanāya. |
This being the case, Ānanda, it is proper to say that the view of a formless and limited self is not latent. |
Tatrānanda, yo so arūpiṁ anantaṁ attānaṁ na paññapento na paññapeti. |
In this regard, Ānanda, one who does not designate a self as formless and unlimited, does not designate it so. |
Etarahi vā so arūpiṁ anantaṁ attānaṁ na paññapento na paññapeti, tattha bhāviṁ vā so arūpiṁ anantaṁ attānaṁ na paññapento na paññapeti, ‘atathaṁ vā pana santaṁ tathattāya upakappessāmī’ti iti vā panassa na hoti. |
He does not designate a self that is formless and unlimited in the present, nor does he designate a self that will become formless and unlimited in the future, nor does it occur to him, ‘Though it is not so, I will configure it to be so.’ |
Evaṁ santaṁ kho, ānanda, arūpiṁ anantattānudiṭṭhi nānusetīti iccālaṁ vacanāya. |
This being the case, Ānanda, it is proper to say that the view of a formless and unlimited self is not latent. |
Ettāvatā kho, ānanda, attānaṁ na paññapento na paññapeti. |
It is to this extent, Ānanda, that one who does not designate a self does not designate it. |
4. Attasamanupassanā |
4. Contemplation of Self |
Kittāvatā ca, ānanda, attānaṁ samanupassamāno samanupassati? |
And, Ānanda, in how many ways does one who contemplates the self contemplate it? |
Vedanaṁ vā hi, ānanda, attānaṁ samanupassamāno samanupassati: |
Contemplating the self, Ānanda, one contemplates feeling as the self: |
‘vedanā me attā’ti. |
‘Feeling is my self.’ |
‘Na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti iti vā hi, ānanda, attānaṁ samanupassamāno samanupassati. |
Or, Ānanda, contemplating the self, one contemplates thus: ‘Feeling is not my self; my self is insentient.’ |
‘Na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti iti vā hi, ānanda, attānaṁ samanupassamāno samanupassati. |
Or, Ānanda, contemplating the self, one contemplates thus: ‘Feeling is not my self, nor is my self insentient; my self feels, for my self has the nature of feeling.’ |
Tatrānanda, yo so evamāha: |
Therein, Ānanda, one who says this: |
‘vedanā me attā’ti, so evamassa vacanīyo: |
‘Feeling is my self,’ should be spoken to thus: |
‘tisso kho imā, āvuso, vedanā—sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā. |
‘Friend, there are these three feelings—pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. |
Imāsaṁ kho tvaṁ tissannaṁ vedanānaṁ katamaṁ attato samanupassasī’ti? |
Of these three feelings, which one do you contemplate as the self?’ |
Yasmiṁ, ānanda, samaye sukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye dukkhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; |
At a time, Ānanda, when one feels a pleasant feeling, one does not at that time feel a painful feeling, nor a neither-painful-nor-pleasant feeling; |
sukhaṁyeva tasmiṁ samaye vedanaṁ vedeti. |
one feels only a pleasant feeling at that time. |
Yasmiṁ, ānanda, samaye dukkhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na adukkhamasukhaṁ vedanaṁ vedeti; |
At a time, Ānanda, when one feels a painful feeling, one does not at that time feel a pleasant feeling, nor a neither-painful-nor-pleasant feeling; |
dukkhaṁyeva tasmiṁ samaye vedanaṁ vedeti. |
one feels only a painful feeling at that time. |
Yasmiṁ, ānanda, samaye adukkhamasukhaṁ vedanaṁ vedeti, neva tasmiṁ samaye sukhaṁ vedanaṁ vedeti, na dukkhaṁ vedanaṁ vedeti; |
At a time, Ānanda, when one feels a neither-painful-nor-pleasant feeling, one does not at that time feel a pleasant feeling, nor a painful feeling; |
adukkhamasukhaṁyeva tasmiṁ samaye vedanaṁ vedeti. |
one feels only a neither-painful-nor-pleasant feeling at that time. |
Sukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. |
Pleasant feeling, Ānanda, is impermanent, conditioned, dependently arisen, of a nature to be destroyed, to vanish, to fade away, to cease. |
Dukkhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. |
Painful feeling, Ānanda, is impermanent, conditioned, dependently arisen, of a nature to be destroyed, to vanish, to fade away, to cease. |
Adukkhamasukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. |
Neither-painful-nor-pleasant feeling, Ānanda, is impermanent, conditioned, dependently arisen, of a nature to be destroyed, to vanish, to fade away, to cease. |
Tassa sukhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti. |
For one feeling a pleasant feeling, the thought occurs, ‘This is my self.’ |
Tassāyeva sukhāya vedanāya nirodhā ‘byagā me attā’ti hoti. |
With the cessation of that same pleasant feeling, the thought occurs, ‘My self has passed away.’ |
Dukkhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti. |
For one feeling a painful feeling, the thought occurs, ‘This is my self.’ |
Tassāyeva dukkhāya vedanāya nirodhā ‘byagā me attā’ti hoti. |
With the cessation of that same painful feeling, the thought occurs, ‘My self has passed away.’ |
Adukkhamasukhaṁ vedanaṁ vediyamānassa ‘eso me attā’ti hoti. |
For one feeling a neither-painful-nor-pleasant feeling, the thought occurs, ‘This is my self.’ |
Tassāyeva adukkhamasukhāya vedanāya nirodhā ‘byagā me attā’ti hoti. |
With the cessation of that same neither-painful-nor-pleasant feeling, the thought occurs, ‘My self has passed away.’ |
Iti so diṭṭheva dhamme aniccasukhadukkhavokiṇṇaṁ uppādavayadhammaṁ attānaṁ samanupassamāno samanupassati, yo so evamāha: |
Thus he who says, ‘Feeling is my self,’ contemplates a self that is impermanent, mixed with pleasure and pain, subject to arising and passing away, right in this present life. |
‘vedanā me attā’ti. |
Therefore, Ānanda, this is not a valid way to contemplate: |
Tasmātihānanda, etena petaṁ nakkhamati: |
‘Feeling is my self.’ |
‘vedanā me attā’ti samanupassituṁ. |
|
Tatrānanda, yo so evamāha: |
Therein, Ānanda, one who says this: |
‘na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti, so evamassa vacanīyo: |
‘Feeling is not my self; my self is insentient,’ should be spoken to thus: |
‘yattha panāvuso, sabbaso vedayitaṁ natthi api nu kho, tattha “ayamahamasmī”ti siyā’”ti? |
‘But, friend, where there is no feeling at all, could there be the thought “I am”?’ |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, etena petaṁ nakkhamati: |
“Therefore, Ānanda, this is not a valid way to contemplate: |
‘na heva kho me vedanā attā, appaṭisaṁvedano me attā’ti samanupassituṁ. |
‘Feeling is not my self; my self is insentient.’ |
Tatrānanda, yo so evamāha: |
Therein, Ānanda, one who says this: |
‘na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti. |
‘Feeling is not my self, nor is my self insentient; my self feels, for my self has the nature of feeling.’ |
So evamassa vacanīyo—vedanā ca hi, āvuso, sabbena sabbaṁ sabbathā sabbaṁ aparisesā nirujjheyyuṁ. |
He should be spoken to thus—For if, friend, feelings were to cease completely, entirely, without remainder, |
Sabbaso vedanāya asati vedanānirodhā api nu kho tattha ‘ayamahamasmī’ti siyā”ti? |
with feeling being completely absent, due to the cessation of feeling, could there be the thought ‘I am’ there?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tasmātihānanda, etena petaṁ nakkhamati: |
“Therefore, Ānanda, this is not a valid way to contemplate: |
‘na heva kho me vedanā attā, nopi appaṭisaṁvedano me attā, attā me vediyati, vedanādhammo hi me attā’ti samanupassituṁ. |
‘Feeling is not my self, nor is my self insentient; my self feels, for my self has the nature of feeling.’ |
Yato kho, ānanda, bhikkhu neva vedanaṁ attānaṁ samanupassati, nopi appaṭisaṁvedanaṁ attānaṁ samanupassati, nopi ‘attā me vediyati, vedanādhammo hi me attā’ti samanupassati. |
When, Ānanda, a bhikkhu does not contemplate feeling as the self, nor does he contemplate an insentient self, nor does he contemplate ‘my self feels, for my self has the nature of feeling.’ |
So evaṁ na samanupassanto na ca kiñci loke upādiyati, anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. |
When he does not contemplate thus, he does not cling to anything in the world. Not clinging, he is not agitated. Unagitated, he personally attains Nibbāna. 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.’ |
Evaṁ vimuttacittaṁ kho, ānanda, bhikkhuṁ yo evaṁ vadeyya: |
If anyone were to say of a bhikkhu whose mind is thus liberated: |
‘hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ. |
‘The Tathāgata exists after death’—this is his view,’ that would be improper. |
‘Na hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ. |
‘The Tathāgata does not exist after death’—this is his view,’ that would be improper. |
‘Hoti ca na ca hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ. |
‘The Tathāgata both exists and does not exist after death’—this is his view,’ that would be improper. |
‘Neva hoti na na hoti tathāgato paraṁ maraṇā itissa diṭṭhī’ti, tadakallaṁ. |
‘The Tathāgata neither exists nor does not exist after death’—this is his view,’ that would be improper. |
Taṁ kissa hetu? |
For what reason? |
Yāvatā, ānanda, adhivacanaṁ yāvatā adhivacanapatho, yāvatā nirutti yāvatā niruttipatho, yāvatā paññatti yāvatā paññattipatho, yāvatā paññā yāvatā paññāvacaraṁ, yāvatā vaṭṭaṁ, yāvatā vaṭṭati, tadabhiññāvimutto bhikkhu, tadabhiññāvimuttaṁ bhikkhuṁ ‘na jānāti na passati itissa diṭṭhī’ti, tadakallaṁ. |
To the extent, Ānanda, that there is designation, the path of designation; to the extent that there is language, the path of language; to the extent that there are concepts, the path of concepts; to the extent that there is wisdom, the sphere of wisdom; to the extent that the round turns, for so long as the round turns, a bhikkhu is liberated by understanding that. To say of a bhikkhu liberated by understanding that, ‘He does not know, he does not see’—this is his view,’ that would be improper. |
5. Sattaviññāṇaṭṭhiti |
5. Seven Stations of Consciousness |
Satta kho, ānanda, viññāṇaṭṭhitiyo, dve āyatanāni. |
Ānanda, there are these seven stations of consciousness and two bases. |
Katamā satta? |
Which seven? |
Santānanda, sattā nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. |
There are, Ānanda, beings with diverse bodies and diverse perceptions, such as humans, some devas, and some beings in the lower worlds. |
Ayaṁ paṭhamā viññāṇaṭṭhiti. |
This is the first station of consciousness. |
Santānanda, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. |
There are, Ānanda, beings with diverse bodies and unified perception, such as the devas of the retinue of Brahmā, reborn there for the first time. |
Ayaṁ dutiyā viññāṇaṭṭhiti. |
This is the second station of consciousness. |
Santānanda, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. |
There are, Ānanda, beings with unified bodies and diverse perceptions, such as the devas of Streaming Radiance. |
Ayaṁ tatiyā viññāṇaṭṭhiti. |
This is the third station of consciousness. |
Santānanda, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. |
There are, Ānanda, beings with unified bodies and unified perception, such as the devas of Refulgent Glory. |
Ayaṁ catutthī viññāṇaṭṭhiti. |
This is the fourth station of consciousness. |
Santānanda, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. |
There are, Ānanda, beings who, with the complete surmounting of perceptions of form, with the passing away of perceptions of resistance, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ have entered and dwell in the base of the infinity of space. |
Ayaṁ pañcamī viññāṇaṭṭhiti. |
This is the fifth station of consciousness. |
Santānanda, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. |
There are, Ānanda, beings who, with the complete surmounting of the base of the infinity of space, aware that ‘consciousness is infinite,’ have entered and dwell in the base of the infinity of consciousness. |
Ayaṁ chaṭṭhī viññāṇaṭṭhiti. |
This is the sixth station of consciousness. |
Santānanda, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. |
There are, Ānanda, beings who, with the complete surmounting of the base of the infinity of consciousness, aware that ‘there is nothing,’ have entered and dwell in the base of nothingness. |
Ayaṁ sattamī viññāṇaṭṭhiti. |
This is the seventh station of consciousness. |
Asaññasattāyatanaṁ nevasaññānāsaññāyatanameva dutiyaṁ. |
The base of non-percipient beings, and the base of neither-perception-nor-non-perception is the second. |
Tatrānanda, yāyaṁ paṭhamā viññāṇaṭṭhiti nānattakāyā nānattasaññino, seyyathāpi manussā, ekacce ca devā, ekacce ca vinipātikā. |
Therein, Ānanda, as to that first station of consciousness—beings with diverse bodies and diverse perceptions, such as humans, some devas, and some beings in the lower worlds. |
Yo nu kho, ānanda, tañca pajānāti, tassā ca samudayaṁ pajānāti, tassā ca atthaṅgamaṁ pajānāti, tassā ca assādaṁ pajānāti, tassā ca ādīnavaṁ pajānāti, tassā ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun”ti? |
Whoever, Ānanda, understands that, and its origin, and its cessation, and its gratification, and its danger, and the escape from it, is it proper for him to delight in it?” |
“No hetaṁ, bhante” …pe… |
“Surely not, venerable sir.” …pe… |
“tatrānanda, yamidaṁ asaññasattāyatanaṁ. |
“Therein, Ānanda, as to this base of non-percipient beings. |
Yo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṁ pajānāti, tassa ca atthaṅgamaṁ pajānāti, tassa ca assādaṁ pajānāti, tassa ca ādīnavaṁ pajānāti, tassa ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun”ti? |
Whoever, Ānanda, understands that, and its origin, and its cessation, and its gratification, and its danger, and the escape from it, is it proper for him to delight in it?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Tatrānanda, yamidaṁ nevasaññānāsaññāyatanaṁ. |
“Therein, Ānanda, as to this base of neither-perception-nor-non-perception. |
Yo nu kho, ānanda, tañca pajānāti, tassa ca samudayaṁ pajānāti, tassa ca atthaṅgamaṁ pajānāti, tassa ca assādaṁ pajānāti, tassa ca ādīnavaṁ pajānāti, tassa ca nissaraṇaṁ pajānāti, kallaṁ nu tena tadabhinanditun”ti? |
Whoever, Ānanda, understands that, and its origin, and its cessation, and its gratification, and its danger, and the escape from it, is it proper for him to delight in it?” |
“No hetaṁ, bhante”. |
“Surely not, venerable sir.” |
“Yato kho, ānanda, bhikkhu imāsañca sattannaṁ viññāṇaṭṭhitīnaṁ imesañca dvinnaṁ āyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ viditvā anupādā vimutto hoti, ayaṁ vuccatānanda, bhikkhu paññāvimutto. |
When, Ānanda, a bhikkhu, having known as they really are the origin, cessation, gratification, danger, and escape in regard to these seven stations of consciousness and these two bases, is liberated without clinging, this, Ānanda, is called a bhikkhu liberated by wisdom. |
6. Aṭṭhavimokkha |
6. Eight Liberations |
Aṭṭha kho ime, ānanda, vimokkhā. |
There are, Ānanda, these eight liberations. |
Katame aṭṭha? |
Which eight? |
Rūpī rūpāni passati ayaṁ paṭhamo vimokkho. |
Possessed of form, one sees forms. This is the first liberation. |
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati, ayaṁ dutiyo vimokkho. |
Not perceiving form internally, one sees forms externally. This is the second liberation. |
Subhanteva adhimutto hoti, ayaṁ tatiyo vimokkho. |
He is intent only on the beautiful. This is the third liberation. |
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ catuttho vimokkho. |
With the complete surmounting of perceptions of form, with the passing away of perceptions of resistance, with non-attention to perceptions of diversity, aware that ‘space is infinite,’ he enters and dwells in the base of the infinity of space. This is the fourth liberation. |
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ pañcamo vimokkho. |
With the complete surmounting of the base of the infinity of space, aware that ‘consciousness is infinite,’ he enters and dwells in the base of the infinity of consciousness. This is the fifth liberation. |
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ chaṭṭho vimokkho. |
With the complete surmounting of the base of the infinity of consciousness, aware that ‘there is nothing,’ he enters and dwells in the base of nothingness. This is the sixth liberation. |
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ sattamo vimokkho. |
With the complete surmounting of the base of nothingness, he enters and dwells in the base of neither-perception-nor-non-perception. This is the seventh liberation. |
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ aṭṭhamo vimokkho. |
With the complete surmounting of the base of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling. This is the eighth liberation. |
Ime kho, ānanda, aṭṭha vimokkhā. |
These, Ānanda, are the eight liberations. |
Yato kho, ānanda, bhikkhu ime aṭṭha vimokkhe anulomampi samāpajjati, paṭilomampi samāpajjati, anulomapaṭilomampi samāpajjati, yatthicchakaṁ yadicchakaṁ yāvaticchakaṁ samāpajjatipi vuṭṭhātipi. |
When, Ānanda, a bhikkhu attains these eight liberations in direct order, in reverse order, and in direct and reverse order, attaining and emerging from them wherever he wishes, for as long as he wishes; |
Āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, ayaṁ vuccatānanda, bhikkhu ubhatobhāgavimutto. |
and through 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, dwells in it, this, Ānanda, is called a bhikkhu liberated in both ways. |
Imāya ca, ānanda, ubhatobhāgavimuttiyā aññā ubhatobhāgavimutti uttaritarā vā paṇītatarā vā natthī”ti. |
And, Ānanda, there is no other liberation in both ways higher or more sublime than this liberation in both ways.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. |
Pleased, the Venerable Ānanda delighted in the Blessed One’s words. |
Mahānidānasuttaṁ niṭṭhitaṁ dutiyaṁ. |
The Great Causes Discourse, the second, is finished. |
dn16 |
|
Dīgha Nikāya 16 |
Dīgha Nikāya 16 |
Mahāparinibbānasutta |
The Great Discourse on the Final Nibbāna |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
Thus have I heard. At one time the Blessed One was dwelling at Rājagaha on the Vulture Peak mountain. |
Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti. |
Now at that time the king of Magadha, Ajātasattu, the son of the Videhan queen, wanted to attack the Vajjīs. |
So evamāha: |
He spoke thus: |
“ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”ti. |
“I will annihilate these Vajjīs, so powerful and mighty, I will destroy the Vajjīs, I will bring them to ruin and disaster.” |
Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṁ brāhmaṇaṁ magadhamahāmattaṁ āmantesi: |
Then the king of Magadha, Ajātasattu, the son of the Videhan queen, addressed the brahmin Vassakāra, the chief minister of Magadha: |
“ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; |
“Come, brahmin, go to the Blessed One, |
upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: |
and having approached, in my name pay homage with your head at the Blessed One’s feet, and ask about his health, if he is free from affliction, vigorous, strong, and dwelling in comfort: |
‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. |
‘The king of Magadha, venerable sir, Ajātasattu, the son of the Videhan queen, pays homage with his head at the Blessed One’s feet, and asks about his health, if he is free from affliction, vigorous, strong, and dwelling in comfort.’ |
Evañca vadehi: |
And say this: |
‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. |
‘The king of Magadha, venerable sir, Ajātasattu, the son of the Videhan queen, wants to attack the Vajjīs. |
So evamāha: |
He speaks thus: |
“ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”’ti. |
“I will annihilate these Vajjīs, so powerful and mighty, I will destroy the Vajjīs, I will bring them to ruin and disaster.”’ |
Yathā te bhagavā byākaroti, taṁ sādhukaṁ uggahetvā mama āroceyyāsi. |
Whatever the Blessed One declares to you, having learned it well, you should report it to me. |
Na hi tathāgatā vitathaṁ bhaṇantī”ti. |
For the Tathāgatas do not speak falsehood.” |
1. Vassakārabrāhmaṇa |
1. The Brahmin Vassakāra |
“Evaṁ, bho”ti kho vassakāro brāhmaṇo magadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi rājagahamhā niyyāsi, yena gijjhakūṭo pabbato tena pāyāsi. |
“Yes, master,” replied Vassakāra the brahmin, the chief minister of Magadha, to the king of Magadha, Ajātasattu, the son of the Videhan queen. He had fine carriages made ready, mounted a fine carriage, and with his fine carriages departed from Rājagaha and proceeded to Vulture Peak mountain. |
Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; |
He went by carriage as far as the ground was passable for carriages, then dismounted from his carriage and approached the Blessed One on foot. |
upasaṅkamitvā bhagavatā saddhiṁ sammodi. |
Having approached, he exchanged greetings with the Blessed One. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable greetings, he sat down to one side. |
Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca: |
Seated to one side, Vassakāra the brahmin, the chief minister of Magadha, said this to the Blessed One: |
“rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati. |
“Master Gotama, the king of Magadha, Ajātasattu, the son of the Videhan queen, pays homage with his head at Master Gotama’s feet and asks about his health, if he is free from affliction, vigorous, strong, and dwelling in comfort. |
Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. |
Master Gotama, the king of Magadha, Ajātasattu, the son of the Videhan queen, wants to attack the Vajjīs. |
So evamāha: |
He speaks thus: |
‘ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī’”ti. |
‘I will annihilate these Vajjīs, so powerful and mighty, I will destroy the Vajjīs, I will bring them to ruin and disaster.’” |
2. Rājaaparihāniyadhamma |
2. Conditions of No Decline for Rulers |
Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno. |
Now at that time 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 Vajjīs hold frequent assemblies, are they regular in their assemblies?” |
“Sutaṁ metaṁ, bhante: |
“I have heard this, venerable sir: |
‘vajjī abhiṇhaṁ sannipātā sannipātabahulā’”ti. |
‘The Vajjīs hold frequent assemblies, they are regular in their assemblies.’” |
“Yāvakīvañca, ānanda, vajjī abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. |
“So long as, Ānanda, the Vajjīs hold frequent assemblies and are regular in their assemblies, only growth is to be expected for the Vajjīs, Ānanda, not decline. |
Kinti te, ānanda, sutaṁ, ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti? |
What have you heard, Ānanda? ‘Do the Vajjīs assemble in harmony, rise up in harmony, and carry out their Vajjian duties in harmony?’” |
“Sutaṁ metaṁ, bhante: |
“I have heard this, venerable sir: |
‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti. |
‘The Vajjīs assemble in harmony, rise up in harmony, and carry out their Vajjian duties in harmony.’” |
“Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. |
“So long as, Ānanda, the Vajjīs assemble in harmony, rise up in harmony, and carry out their Vajjian duties in harmony, only growth is to be expected for the Vajjīs, Ānanda, not decline. |
Kinti te, ānanda, sutaṁ, ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti? |
What have you heard, Ānanda? ‘Do the Vajjīs not enact what has not been enacted, not abolish what has been enacted, and proceed in accordance with the ancient Vajjian laws as they have been enacted?’” |
“Sutaṁ metaṁ, bhante: |
“I have heard this, venerable sir: |
‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti. |
‘The Vajjīs do not enact what has not been enacted, not abolish what has been enacted, and proceed in accordance with the ancient Vajjian laws as they have been enacted.’” |
“Yāvakīvañca, ānanda, vajjī apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. |
“So long as, Ānanda, the Vajjīs do not enact what has not been enacted, not abolish what has been enacted, and proceed in accordance with the ancient Vajjian laws as they have been enacted, only growth is to be expected for the Vajjīs, Ānanda, 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 Vajjīs honor, respect, esteem, and worship the Vajjian elders, and do they consider them worth listening to?’” |
“Sutaṁ metaṁ, bhante: |
“I have heard this, venerable sir: |
‘vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti. |
‘The Vajjīs honor, respect, esteem, and worship the Vajjian elders, and they 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 as, Ānanda, the Vajjīs honor, respect, esteem, and worship the Vajjian elders, and consider them worth listening to, only growth is to be expected for the Vajjīs, Ānanda, not decline. |
Kinti te, ānanda, sutaṁ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti? |
What have you heard, Ānanda? ‘Do the Vajjīs not forcibly abduct and compel women and girls of good families to live with them?’” |
“Sutaṁ metaṁ, bhante: |
“I have heard this, venerable sir: |
‘vajjī yā tā kulitthiyo kulakumāriyo tā na okkassa pasayha vāsentī’”ti. |
‘The Vajjīs do not forcibly abduct and compel women and girls of good families to live with them.’” |
“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni. |
“So long as, Ānanda, the Vajjīs do not forcibly abduct and compel women and girls of good families to live with them, only growth is to be expected for the Vajjīs, Ānanda, 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 Vajjīs honor, respect, esteem, and worship the Vajjian shrines, both within and outside the city, and do they not neglect the proper offerings formerly given and formerly made?’” |
“Sutaṁ metaṁ, bhante: |
“I have heard this, venerable sir: |
‘vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṁ karonti mānenti pūjenti tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī’”ti. |
‘The Vajjīs honor, respect, esteem, and worship the Vajjian shrines, both within and outside the city, and they do not neglect the proper offerings formerly given and formerly made.’” |
“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 as, Ānanda, the Vajjīs honor, respect, esteem, and worship the Vajjian shrines, both within and outside the city, and do they not neglect the proper offerings formerly given and formerly made, only growth is to be expected for the Vajjīs, Ānanda, not decline. |
Kinti te, ānanda, sutaṁ, ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun’”ti? |
What have you heard, Ānanda? ‘Is righteous protection, defense, and guardianship well arranged for the arahants among the Vajjīs, so that arahants who have not come might come to the realm, and arahants who have come might live in comfort in the realm?’” |
“Sutaṁ metaṁ, bhante ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun’”ti. |
“I have heard this, venerable sir, ‘Righteous protection, defense, and guardianship is well arranged for the arahants among the Vajjīs, so that arahants who have not come might come to the realm, and arahants who have come might live in comfort in the realm.’” |
“Yāvakīvañca, ānanda, vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā bhavissati, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyunti. |
“So long as, Ānanda, righteous protection, defense, and guardianship for the arahants among the Vajjīs is well arranged, so that arahants who have not come might come to the realm, and arahants who have come might live in comfort in the realm, |
Vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti. |
only growth is to be expected for the Vajjīs, Ānanda, not decline.” |
Atha kho bhagavā vassakāraṁ brāhmaṇaṁ magadhamahāmattaṁ āmantesi: |
Then the Blessed One addressed Vassakāra the brahmin, the chief minister of Magadha: |
“ekamidāhaṁ, brāhmaṇa, samayaṁ vesāliyaṁ viharāmi sārandade cetiye. |
“At one time, brahmin, I was dwelling at the Sārandada Shrine in Vesālī. |
Tatrāhaṁ vajjīnaṁ ime satta aparihāniye dhamme desesiṁ. |
There I taught the Vajjīs these seven conditions for no 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 as, brahmin, these seven conditions for no decline remain among the Vajjīs, and the Vajjīs are seen to possess these seven conditions for no decline, only growth is to be expected for the Vajjīs, brahmin, not decline.” |
Evaṁ vutte, vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca: |
When this was said, Vassakāra the brahmin, the chief minister of Magadha, said to the Blessed One: |
“ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṁ vajjīnaṁ vuddhiyeva pāṭikaṅkhā, no parihāni. |
“Master Gotama, if the Vajjīs are endowed with even one of these conditions for no decline, only growth is to be expected for them, not decline. |
Ko pana vādo sattahi aparihāniyehi dhammehi. |
What to say of seven conditions for no decline? |
Akaraṇīyāva, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṁ yuddhassa, aññatra upalāpanāya aññatra mithubhedā. |
The Vajjīs are unconquerable, Master Gotama, by King Ajātasattu of Magadha, the son of the Videhan queen, that is, in battle, unless by bribery or by creating internal dissension. |
Handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti. |
And now, Master Gotama, we must go. We have much to do, many duties.” |
“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti. |
“Now is the time, brahmin, for you to do as you see fit.” |
Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi. |
Then Vassakāra the brahmin, the chief minister of Magadha, delighting and rejoicing in the Blessed One’s words, rose from his seat and departed. |
3. Bhikkhuaparihāniyadhamma |
3. Conditions of No Decline for Bhikkhus |
Atha kho bhagavā acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṁ ānandaṁ āmantesi: |
Then, not long after Vassakāra the brahmin, the chief minister of Magadha, had left, the Blessed One addressed the venerable Ānanda: |
“gaccha tvaṁ, ānanda, yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti. |
“Go, Ānanda, and assemble in the meeting hall all the bhikkhus who are dwelling in the vicinity of Rājagaha.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; |
“Yes, venerable sir,” replied the venerable Ānanda to the Blessed One. Having assembled in the meeting hall all the bhikkhus who were dwelling in the vicinity of Rājagaha, he approached the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
Having approached and paid homage to the Blessed One, he stood to one side. |
Ekamantaṁ ṭhito kho āyasmā ānando bhagavantaṁ etadavoca: |
Standing to one side, the venerable Ānanda said to the Blessed One: |
“sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṁ maññatī”ti. |
“The Saṅgha of bhikkhus is assembled, venerable sir. Now is the time, venerable sir, for the Blessed One to do as he sees fit.” |
Atha kho bhagavā uṭṭhāyāsanā yena upaṭṭhānasālā tenupasaṅkami; |
Then the Blessed One rose from his seat and went to the meeting hall. |
upasaṅkamitvā paññatte āsane nisīdi. |
Having entered, he sat down on the prepared seat. |
Nisajja kho bhagavā bhikkhū āmantesi: |
Seated, the Blessed One addressed the bhikkhus: |
“satta vo, bhikkhave, aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. |
“I will teach you, bhikkhus, seven conditions for no decline. 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: |
“Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
“So long as, bhikkhus, bhikkhus hold frequent assemblies and are regular in their assemblies, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, bhikkhus assemble in harmony, rise up in harmony, and carry out the Saṅgha’s duties in harmony, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, bhikkhū apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, bhikkhus do not enact what has not been enacted, not abolish what has been enacted, and proceed in accordance with the training rules as they have been enacted, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, bhikkhus honor, respect, esteem, and worship those bhikkhus who are elders, long-ordained, fathers of the Saṅgha, leaders of the Saṅgha, and consider them worth listening to, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobbhavikāya na vasaṁ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, bhikkhus do not fall under the sway of craving that has arisen and leads to renewed existence, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, bhikkhus have a longing for forest dwellings, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṁ upaṭṭhapessanti: |
So long as, bhikkhus, bhikkhus personally establish mindfulness: |
‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṁ, āgatā ca pesalā sabrahmacārī phāsu vihareyyun’ti. |
‘So that good fellow practitioners of the holy life who have not come might come, and good fellow practitioners of the holy life who have come might dwell in comfort.’ |
Vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
Only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, these seven conditions for no decline remain among the bhikkhus, and the bhikkhus are seen to possess these seven conditions for no decline, only growth is to be expected for the bhikkhus, not decline. |
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. |
I will teach you, bhikkhus, another seven conditions for no decline. 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: |
“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
“So long as, bhikkhus, bhikkhus are not fond of action, do not delight in action, are not devoted to the fondness for action, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, bhikkhus are not fond of talk, do not delight in talk, are not devoted to the fondness for talk, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, bhikkhū na niddārāmā bhavissanti na niddāratā na niddārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, bhikkhus are not fond of sleep, do not delight in sleep, are not devoted to the fondness for sleep, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, bhikkhū na saṅgaṇikārāmā bhavissanti na saṅgaṇikaratā na saṅgaṇikārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, bhikkhus are not fond of company, do not delight in company, are not devoted to the fondness for company, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā bhavissanti na pāpikānaṁ icchānaṁ vasaṁ gatā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, bhikkhus do not have evil wishes and do not fall under the sway of evil wishes, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, bhikkhū na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, bhikkhus do not have evil friends, evil companions, evil associates, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṁ āpajjissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, bhikkhus do not stop halfway with the attainment of some minor distinction, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, these seven conditions for no decline remain among the bhikkhus, and the bhikkhus are seen to possess these seven conditions for no decline, only growth is to be expected for the bhikkhus, not decline. |
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi …pe…. |
I will teach you, bhikkhus, another seven conditions for no decline …and so on…. |
Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti …pe… hirimanā bhavissanti … ottappī bhavissanti … bahussutā bhavissanti … āraddhavīriyā bhavissanti … upaṭṭhitassatī bhavissanti … paññavanto bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, bhikkhus have faith …pe… have moral shame … have fear of wrongdoing … are learned … have aroused energy … have established mindfulness … are endowed with wisdom, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, these seven conditions for no decline remain among the bhikkhus, and the bhikkhus are seen to possess these seven conditions for no decline, only growth is to be expected for the bhikkhus, not decline. |
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. |
I will teach you, bhikkhus, another seven conditions for no decline. 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: |
“Yāvakīvañca, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāvessanti …pe… dhammavicayasambojjhaṅgaṁ bhāvessanti … vīriyasambojjhaṅgaṁ bhāvessanti … pītisambojjhaṅgaṁ bhāvessanti … passaddhisambojjhaṅgaṁ bhāvessanti … samādhisambojjhaṅgaṁ bhāvessanti … upekkhāsambojjhaṅgaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
“So long as, bhikkhus, bhikkhus develop the enlightenment factor of mindfulness …pe… develop the enlightenment factor of investigation of phenomena … develop the enlightenment factor of energy … develop the enlightenment factor of rapture … develop the enlightenment factor of tranquility … develop the enlightenment factor of concentration … develop the enlightenment factor of equanimity, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā no parihāni. |
So long as, bhikkhus, these seven conditions for no decline remain among the bhikkhus, and the bhikkhus are seen to possess these seven conditions for no decline, only growth is to be expected for the bhikkhus, not decline. |
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. |
I will teach you, bhikkhus, another seven conditions for no decline. 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: |
“Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṁ bhāvessanti …pe… anattasaññaṁ bhāvessanti … asubhasaññaṁ bhāvessanti … ādīnavasaññaṁ bhāvessanti … pahānasaññaṁ bhāvessanti … virāgasaññaṁ bhāvessanti … nirodhasaññaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
“So long as, bhikkhus, bhikkhus develop the perception of impermanence …pe… the perception of not-self … the perception of unattractiveness … the perception of danger … the perception of abandoning … the perception of dispassion … the perception of cessation, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, these seven conditions for no decline remain among the bhikkhus, and the bhikkhus are seen to possess these seven conditions for no decline, only growth is to be expected for the bhikkhus, not decline. |
Cha vo, bhikkhave, aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. |
I will teach you, bhikkhus, six conditions for no decline. 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: |
“Yāvakīvañca, bhikkhave, bhikkhū mettaṁ kāyakammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
“So long as, bhikkhus, bhikkhus maintain loving-kindness in bodily actions towards their fellow practitioners of the holy life, both openly and in private, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, bhikkhū mettaṁ vacīkammaṁ paccupaṭṭhāpessanti …pe… mettaṁ manokammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, bhikkhus maintain loving-kindness in verbal actions …and so on… maintain loving-kindness in mental actions towards their fellow practitioners of the holy life, both openly and in private, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, bhikkhū, ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī bhavissanti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, whatever righteous gains they have received according to the Dhamma, even the contents of their alms-bowls, they use them without dividing them, sharing them in common with their virtuous fellow practitioners of the holy life, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, bhikkhū yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, in regard to those virtues that are unbroken, unbreached, unspotted, unmottled, liberating, praised by the wise, ungrasped, and conducive to concentration, they dwell in communion of virtue with their fellow practitioners of the holy life, both openly and in private, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, bhikkhū yāyaṁ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. |
So long as, bhikkhus, in regard to that view which is noble and liberating, which leads the one who practices it to the complete destruction of suffering, they dwell in communion of view with their fellow practitioners of the holy life, both openly and in private, only growth is to be expected for the bhikkhus, not decline. |
Yāvakīvañca, bhikkhave, ime cha aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca chasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihānī”ti. |
So long as, bhikkhus, these six conditions for no decline remain among the bhikkhus, and the bhikkhus are seen to possess these six conditions for no decline, only growth is to be expected for the bhikkhus, not decline.” |
(…) |
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Tatra sudaṁ bhagavā rājagahe viharanto gijjhakūṭe pabbate etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti: |
While the Blessed One was dwelling there at Rājagaha on the Vulture Peak mountain, he often gave this talk on the Dhamma to the bhikkhus: |
“iti sīlaṁ, iti samādhi, iti paññā. |
“Such is virtue, such is concentration, such is wisdom. |
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. |
Concentration fortified by virtue is of great fruit and great benefit. |
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. |
Wisdom fortified by concentration is of great fruit and great benefit. |
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—kāmāsavā, bhavāsavā, avijjāsavā”ti. |
The mind fortified by wisdom is completely liberated from the taints, that is, from the taint of sensual desire, the taint of existence, and the taint of ignorance.” |
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One, having dwelt at Rājagaha for as long as he wished, addressed the venerable Ānanda: |
“āyāmānanda, yena ambalaṭṭhikā tenupasaṅkamissāmā”ti. |
“Come, Ānanda, let us go to Ambalaṭṭhikā.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. |
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena ambalaṭṭhikā tadavasari. |
Then the Blessed One, together with a great Saṅgha of bhikkhus, arrived at Ambalaṭṭhikā. |
Tatra sudaṁ bhagavā ambalaṭṭhikāyaṁ viharati rājāgārake. |
There the Blessed One dwelt at Ambalaṭṭhikā in the royal rest house. |
Tatrāpi sudaṁ bhagavā ambalaṭṭhikāyaṁ viharanto rājāgārake etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti: |
There too, while the Blessed One was dwelling at Ambalaṭṭhikā in the royal rest house, he often gave this talk on the Dhamma to the bhikkhus: |
“iti sīlaṁ iti samādhi iti paññā. |
“Such is virtue, such is concentration, such is wisdom. |
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. |
Concentration fortified by virtue is of great fruit and great benefit. |
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. |
Wisdom fortified by concentration is of great fruit and great benefit. |
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—kāmāsavā, bhavāsavā, avijjāsavā”ti. |
The mind fortified by wisdom is completely liberated from the taints, that is, from the taint of sensual desire, the taint of existence, and the taint of ignorance.” |
Atha kho bhagavā ambalaṭṭhikāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One, having dwelt at Ambalaṭṭhikā for as long as he wished, addressed the venerable Ānanda: |
“āyāmānanda, yena nāḷandā tenupasaṅkamissāmā”ti. |
“Come, Ānanda, let us go to Nāḷandā.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. |
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena nāḷandā tadavasari, tatra sudaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. |
Then the Blessed One, together with a great Saṅgha of bhikkhus, arrived at Nāḷandā, and there the Blessed One dwelt in Pāvārika’s mango grove. |
4. Sāriputtasīhanāda |
4. Sāriputta’s Lion’s Roar |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; |
Then the venerable Sāriputta went to the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached and paid homage to the Blessed One, he sat down to one side. |
Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: |
Seated to one side, the venerable Sāriputta said to the Blessed One: |
“evaṁ pasanno ahaṁ, bhante, bhagavati; |
“I am so confident, venerable sir, in the Blessed One, |
na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan”ti. |
that there never has been, nor will there be, nor is there now any other ascetic or brahmin who is more highly enlightened than the Blessed One, that is, in regard to enlightenment.” |
“Uḷārā kho te ayaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: |
“Grand indeed, Sāriputta, is this bull-like utterance you have spoken, a categorical statement, a lion’s roar you have roared: |
‘evaṁpasanno ahaṁ, bhante, bhagavati; |
‘I am so confident, venerable sir, in the Blessed One; |
na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’ti. |
that there never has been, nor will there be, nor is there now any other ascetic or brahmin who is more highly enlightened than the Blessed One, that is, in regard to enlightenment.’ |
Kiṁ te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: |
What, Sāriputta, have all those Blessed Ones who were Arahants, Perfectly Enlightened Ones in the past, been known by you through encompassing their minds with your own mind: |
‘evaṁsīlā te bhagavanto ahesuṁ itipi, evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti? |
‘Such was the virtue of those Blessed Ones, and such was their Dhamma, such their wisdom, such their abiding, such their liberation’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: |
“Then what, Sāriputta, will all those Blessed Ones who will be Arahants, Perfectly Enlightened Ones in the future, be known by you through encompassing their minds with your own mind: |
‘evaṁsīlā te bhagavanto bhavissanti itipi, evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto bhavissanti itipī’”ti? |
‘Such will be the virtue of those Blessed Ones, and such their Dhamma, such their wisdom, such their abiding, such their liberation’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Kiṁ pana te, sāriputta, ahaṁ etarahi arahaṁ sammāsambuddho cetasā ceto paricca vidito: |
“Then what, Sāriputta, am I, the present Arahant, the Perfectly Enlightened One, known by you through encompassing my mind with your own mind: |
‘evaṁsīlo bhagavā itipi, evaṁdhammo evaṁpañño evaṁvihārī evaṁvimutto bhagavā itipī’”ti? |
‘Such is the Blessed One’s virtue, and such his Dhamma, such his wisdom, such his abiding, such his liberation’?” |
“No hetaṁ, bhante”. |
“No, venerable sir.” |
“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi. |
“Since you, Sāriputta, have no knowledge of encompassing the minds of the Arahants, Perfectly Enlightened Ones of the past, future, and present, |
Atha kiñcarahi te ayaṁ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: |
then why now, Sāriputta, have you spoken this grand, bull-like utterance, made this categorical statement, roared this lion’s roar: |
‘evaṁpasanno ahaṁ, bhante, bhagavati; |
‘I am so confident, venerable sir, in the Blessed One; that there never has been, nor will there be, nor is there now any other ascetic or brahmin who is more highly enlightened than the Blessed One, that is, in regard to enlightenment’?” |
na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’”ti? |
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“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi, api ca me dhammanvayo vidito. |
“Venerable sir, I do not have knowledge of encompassing the minds of the Arahants, Perfectly Enlightened Ones of the past, future, and present, but I have come to know the sequence of the Dhamma. |
Seyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ, tatrassa dovāriko paṇḍito viyatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā. |
It is as if, venerable sir, there were a king’s frontier city with strong foundations, strong walls and gates, and a single gate. In it would be a gatekeeper who is wise, competent, and intelligent, who keeps out those unknown and admits those known. |
So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi. |
As he walks along the path that goes all around that city, he would not see a joint or a fissure in the wall, not even one a cat could slip through. |
Tassa evamassa: |
It would occur to him: |
‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. |
‘Whatever grosser living beings enter or leave this city, they all enter or leave by this very gate.’ |
Evameva kho me, bhante, dhammanvayo vidito: |
In the same way, venerable sir, I have come to know the sequence of the Dhamma: |
‘ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu. |
‘Venerable sir, all those who were Arahants, Perfectly Enlightened Ones in the past, all those Blessed Ones, having abandoned the five hindrances, the defilements of the mind that weaken wisdom, with their minds well-established in the four foundations of mindfulness, having developed the seven factors of enlightenment as they really are, awoke to the supreme, perfect enlightenment. |
Yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā satta bojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhissanti. |
And, venerable sir, all those who will be Arahants, Perfectly Enlightened Ones in the future, all those Blessed Ones, having abandoned the five hindrances, the defilements of the mind that weaken wisdom, with their minds well-established in the four foundations of mindfulness, having developed the seven factors of enlightenment as they really are, will awaken to the supreme, perfect enlightenment. |
Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacitto satta bojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambuddho’”ti. |
And the Blessed One too, venerable sir, the present Arahant, the Perfectly Enlightened One, having abandoned the five hindrances, the defilements of the mind that weaken wisdom, with his mind well-established in the four foundations of mindfulness, having developed the seven factors of enlightenment as they really are, is awakened to the supreme, perfect enlightenment.’” |
Tatrapi sudaṁ bhagavā nāḷandāyaṁ viharanto pāvārikambavane etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti: |
There too, while the Blessed One was dwelling in Nāḷandā in Pāvārika’s mango grove, he often gave this talk on the Dhamma to the bhikkhus: |
“iti sīlaṁ, iti samādhi, iti paññā. |
“Such is virtue, such is concentration, such is wisdom. |
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. |
Concentration fortified by virtue is of great fruit and great benefit. |
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. |
Wisdom fortified by concentration is of great fruit and great benefit. |
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—kāmāsavā, bhavāsavā, avijjāsavā”ti. |
The mind fortified by wisdom is completely liberated from the taints, that is, from the taint of sensual desire, the taint of existence, and the taint of ignorance.” |
5. Dussīlaādīnava |
5. The Dangers in Immorality |
Atha kho bhagavā nāḷandāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One, having dwelt in Nāḷandā for as long as he wished, addressed the venerable Ānanda: |
“āyāmānanda, yena pāṭaligāmo tenupasaṅkamissāmā”ti. |
“Come, Ānanda, let us go to Pāṭaligāma.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. |
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena pāṭaligāmo tadavasari. |
Then the Blessed One, together with a great Saṅgha of bhikkhus, arrived at Pāṭaligāma. |
Assosuṁ kho pāṭaligāmikā upāsakā: |
The lay followers of Pāṭaligāma heard: |
“bhagavā kira pāṭaligāmaṁ anuppatto”ti. |
“The Blessed One has reportedly arrived at Pāṭaligāma.” |
Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṁsu; |
Then the lay followers of Pāṭaligāma went to the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
having approached and paid homage to the Blessed One, they sat down to one side. |
Ekamantaṁ nisinnā kho pāṭaligāmikā upāsakā bhagavantaṁ etadavocuṁ: |
Seated to one side, the lay followers of Pāṭaligāma said to the Blessed One: |
“adhivāsetu no, bhante, bhagavā āvasathāgāran”ti. |
“Venerable sir, may the Blessed One consent to use our rest house.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by his silence. |
Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena āvasathāgāraṁ tenupasaṅkamiṁsu; |
Then the lay followers of Pāṭaligāma, having understood the Blessed One’s consent, rose from their seats, paid homage to the Blessed One, and circumambulating him to the right, they went to the rest house. |
upasaṅkamitvā sabbasanthariṁ āvasathāgāraṁ santharitvā āsanāni paññapetvā udakamaṇikaṁ patiṭṭhāpetvā telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. |
Having arrived, they spread coverings over the entire rest house, prepared seats, set up a water pot, and lit an oil lamp. Then they went to the Blessed One, and having approached and paid homage to the Blessed One, they stood to one side. |
Ekamantaṁ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṁ etadavocuṁ: |
Standing to one side, the lay followers of Pāṭaligāma said to the Blessed One: |
“sabbasantharisanthataṁ, bhante, āvasathāgāraṁ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito; |
“Venerable sir, the rest house is completely covered with coverings, seats have been prepared, a water pot has been set up, and an oil lamp has been lit. |
yassadāni, bhante, bhagavā kālaṁ maññatī”ti. |
Now is the time, venerable sir, for the Blessed One to do as he sees fit.” |
Atha kho bhagavā sāyanhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; |
Then the Blessed One, having dressed in the evening time, took his bowl and robe and approached the rest house together with the Sangha of bhikkhus; |
upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. |
having approached, having washed his feet, having entered the rest house, he sat down facing east, leaning against the middle pillar. |
Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantameva purakkhatvā. |
The Sangha of bhikkhus too, having washed their feet, having entered the rest house, sat down facing east, leaning against the western wall, having placed the Blessed One in front of them. |
Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantameva purakkhatvā. |
The lay followers of Pāṭaligāma too, having washed their feet, having entered the rest house, sat down facing west, leaning against the eastern wall, having placed the Blessed One in front of them. |
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Atha kho bhagavā pāṭaligāmike upāsake āmantesi: |
Then the Blessed One addressed the lay followers of Pāṭaligāma: |
“pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. |
“Householders, there are these five dangers for an unvirtuous person because of defective virtue. |
Katame pañca? |
What five? |
Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati. |
Here, householders, an unvirtuous person, one of defective virtue, incurs a great loss of wealth on account of heedlessness. |
Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā. |
This is the first danger for an unvirtuous person because of defective virtue. |
Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. |
Furthermore, householders, an evil report of the reputation of an unvirtuous person, one of defective virtue, spreads abroad. |
Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā. |
This is the second danger for an unvirtuous person because of defective virtue. |
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto. |
Furthermore, householders, whatever assembly an unvirtuous person, one of defective virtue, approaches—whether an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics—he approaches lacking confidence, perplexed. |
Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā. |
This is the third danger for an unvirtuous person because of defective virtue. |
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti. |
Furthermore, householders, an unvirtuous person, one of defective virtue, dies confused. |
Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā. |
This is the fourth danger for an unvirtuous person because of defective virtue. |
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
Furthermore, householders, with the breakup of the body, after death, an unvirtuous person, one of defective virtue, is reborn in a state of deprivation, in a bad destination, in perdition, in hell. |
Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā. |
This is the fifth danger for an unvirtuous person because of defective virtue. |
Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā. |
These, householders, are the five dangers for an unvirtuous person because of defective virtue. |
6. Sīlavantaānisaṁsa |
6. Benefits of Virtue |
Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya. |
“Householders, there are these five benefits for a virtuous person, for one accomplished in virtue. |
Katame pañca? |
What five? |
Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati. |
Here, householders, a virtuous person, one accomplished in virtue, acquires a great mass of wealth on account of heedfulness. |
Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya. |
This is the first benefit for a virtuous person, for one accomplished in virtue. |
Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. |
Furthermore, householders, a good report of the reputation of a virtuous person, one accomplished in virtue, spreads abroad. |
Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya. |
This is the second benefit for a virtuous person, for one accomplished in virtue. |
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkamati amaṅkubhūto. |
Furthermore, householders, whatever assembly a virtuous person, one accomplished in virtue, approaches—whether an assembly of nobles, an assembly of brahmins, an assembly of householders, or an assembly of ascetics—he approaches with confidence, unperplexed. |
Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya. |
This is the third benefit for a virtuous person, for one accomplished in virtue. |
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti. |
Furthermore, householders, a virtuous person, one accomplished in virtue, dies unconfused. |
Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya. |
This is the fourth benefit for a virtuous person, for one accomplished in virtue. |
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. |
Furthermore, householders, with the breakup of the body, after death, a virtuous person, one accomplished in virtue, is reborn in a good destination, in a heavenly world. |
Ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya. |
This is the fifth benefit for a virtuous person, for one accomplished in virtue. |
Ime kho, gahapatayo, pañca ānisaṁsā sīlavato sīlasampadāyā”ti. |
These, householders, are the five benefits for a virtuous person, for one accomplished in virtue.” |
Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi: |
Then the Blessed One, having instructed, exhorted, inspired, and gladdened the lay followers of Pāṭaligāma with a talk on the Dhamma for much of the night, dismissed them, saying: |
“abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṁ maññathā”ti. |
“The night is far gone, householders. You may now do what you think it is time for.” |
“Evaṁ, bhante”ti kho pāṭaligāmikā upāsakā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. |
“Yes, venerable sir,” the lay followers of Pāṭaligāma replied to the Blessed One. Then they rose from their seats, paid homage to the Blessed One, and keeping him on their right, they departed. |
Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṁ pāvisi. |
Then, not long after the lay followers of Pāṭaligāma had departed, the Blessed One entered an empty dwelling. |
7. Pāṭaliputtanagaramāpana |
7. The Founding of Pāṭaliputta |
Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. |
Now on that occasion Sunidha and Vassakāra, the chief ministers of Magadha, were building a city in the village of Pāṭali to ward off the Vajjis. |
Tena samayena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhanti. |
At that time, many thousands of deities were taking possession of grounds in the village of Pāṭali. |
Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. |
In the area where deities of great power take possession of grounds, the minds of kings and royal chief ministers of great power incline to build residences. |
Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. |
In the area where deities of medium power take possession of grounds, the minds of kings and royal chief ministers of medium power incline to build residences. |
Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. |
In the area where deities of low power take possession of grounds, the minds of kings and royal chief ministers of low power incline to build residences. |
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. |
The Blessed One saw with the divine eye, purified and surpassing the human, those thousands of deities taking possession of grounds in the village of Pāṭali. |
Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ ānandaṁ āmantesi: |
Then, when the night was ending, the Blessed One rose and addressed the venerable Ānanda: |
“Ke nu kho, ānanda, pāṭaligāme nagaraṁ māpentī”ti? |
“Who, Ānanda, is building a city in the village of Pāṭali?” |
“Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti. |
“Sunidha and Vassakāra, venerable sir, the chief ministers of Magadha, are building a city in the village of Pāṭali to ward off the Vajjis.” |
“Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā; |
“It is as if, Ānanda, they had consulted with the Tāvatiṃsa gods. |
evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. |
So it is, Ānanda, that Sunidha and Vassakāra, the chief ministers of Magadha, are building a city in the village of Pāṭali to ward off the Vajjis. |
Idhāhaṁ, ānanda, addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. |
Here, Ānanda, I saw with the divine eye, purified and surpassing the human, many thousands of deities taking possession of grounds in the village of Pāṭali. |
Yasmiṁ, ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. |
In the area, Ānanda, where deities of great power take possession of grounds, the minds of kings and royal chief ministers of great power incline to build residences. |
Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. |
In the area where deities of medium power take possession of grounds, the minds of kings and royal chief ministers of medium power incline to build residences. |
Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. |
In the area where deities of low power take possession of grounds, the minds of kings and royal chief ministers of low power incline to build residences. |
Yāvatā, ānanda, ariyaṁ āyatanaṁ yāvatā vaṇippatho idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ. |
As far, Ānanda, as the Aryan expanse extends, as far as the trade route reaches, this will be the foremost city, Pāṭaliputta, a center for the breaking of seals on goods. |
Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti—aggito vā udakato vā mithubhedā vā”ti. |
But for Pāṭaliputta, Ānanda, there will be three dangers: from fire, from water, or from internal strife.” |
Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu; |
Then Sunidha and Vassakāra, the chief ministers of Magadha, approached the Blessed One. |
upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu, ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ: |
Having approached, they exchanged greetings with the Blessed One. After concluding their greetings and cordial talk, they stood to one side. Standing to one side, Sunidha and Vassakāra, the chief ministers of Magadha, said this to the Blessed One: |
“adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. |
“May Master Gotama consent to accept today’s meal from us, together with the Saṅgha of bhikkhus.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by his silence. |
Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā yena sako āvasatho tenupasaṅkamiṁsu; |
Then Sunidha and Vassakāra, the chief ministers of Magadha, having understood the Blessed One’s consent, went to their own rest house. |
upasaṅkamitvā sake āvasathe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesuṁ: |
Having gone, they had superior hard and soft foods prepared in their own rest house, and then had the time announced to the Blessed One: |
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. |
“It is time, Master Gotama, the meal is ready.” |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sunidhavassakārānaṁ magadhamahāmattānaṁ āvasatho tenupasaṅkami; |
Then the Blessed One, having dressed in the morning, taking his bowl and outer robe, went together with the Saṅgha of bhikkhus to the rest house of Sunidha and Vassakāra, the chief ministers of Magadha. |
upasaṅkamitvā paññatte āsane nisīdi. |
Having approached, he sat down on the prepared seat. |
Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ. |
Then Sunidha and Vassakāra, the chief ministers of Magadha, with their own hands, served and satisfied the Saṅgha of bhikkhus headed by the Buddha with superior hard and soft foods. |
Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdiṁsu. |
Then, when the Blessed One had finished his meal and had removed his hand from the bowl, Sunidha and Vassakāra, the chief ministers of Magadha, took a low seat and sat to one side. |
Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi: |
As they were sitting to one side, the Blessed One rejoiced them with these verses: |
“Yasmiṁ padese kappeti, |
“In whatever region a wise person makes his dwelling, |
vāsaṁ paṇḍitajātiyo; |
a person of such a nation; |
Sīlavantettha bhojetvā, |
Having fed the virtuous ones there, |
saññate brahmacārayo. |
the restrained, those who lead the holy life. |
Yā tattha devatā āsuṁ, |
The deities who were there, |
tāsaṁ dakkhiṇamādise; |
to them he should dedicate the offering; |
Tā pūjitā pūjayanti, |
They, being honored, honor him, |
mānitā mānayanti naṁ. |
being esteemed, they esteem him. |
Tato naṁ anukampanti, |
Then they have compassion for him, |
mātā puttaṁva orasaṁ; |
as a mother for her own son; |
Devatānukampito poso, |
A person who has the compassion of the deities, |
sadā bhadrāni passatī”ti. |
always sees good things.” |
Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, having rejoiced Sunidha and Vassakāra, the chief ministers of Magadha, with these verses, rose from his seat and departed. |
Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti: |
Now on that occasion, Sunidha and Vassakāra, the chief ministers of Magadha, were following close behind the Blessed One, thinking: |
“yenajja samaṇo gotamo dvārena nikkhamissati, taṁ gotamadvāraṁ nāma bhavissati. |
“The gate by which the ascetic Gotama departs today shall be named Gotama’s Gate. |
Yena titthena gaṅgaṁ nadiṁ tarissati, taṁ gotamatitthaṁ nāma bhavissatī”ti. |
The ford by which he crosses the Ganges river shall be named Gotama’s Ford.” |
Atha kho bhagavā yena dvārena nikkhami, taṁ gotamadvāraṁ nāma ahosi. |
Then the gate by which the Blessed One departed came to be named Gotama’s Gate. |
Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami. |
Then the Blessed One approached the river Ganges. |
Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. |
Now on that occasion the river Ganges was full to the brim, so that a crow could drink from it. |
Appekacce manussā nāvaṁ pariyesanti, appekacce uḷumpaṁ pariyesanti, appekacce kullaṁ bandhanti apārā, pāraṁ gantukāmā. |
Some people were searching for a boat, some were searching for a raft, and some were binding together a float, desiring to get from the near shore to the far shore. |
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; |
Then the Blessed One—just as a strong man might extend his flexed arm, or flex his extended arm; |
evameva—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena. |
just so—vanished from the near bank of the river Ganges and reappeared on the far bank, together with the Saṅgha of bhikkhus. |
Addasā kho bhagavā te manusse appekacce nāvaṁ pariyesante appekacce uḷumpaṁ pariyesante appekacce kullaṁ bandhante apārā pāraṁ gantukāme. |
The Blessed One saw those people, some searching for a boat, some searching for a raft, and some binding together a float, desiring to get from the near shore to the far shore. |
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: |
Then, having understood the meaning of this, the Blessed One on that occasion uttered this inspired utterance: |
“Ye taranti aṇṇavaṁ saraṁ, |
“They who cross the ocean, the lake, |
Setuṁ katvāna visajja pallalāni; |
Having built a bridge, leaving behind the marshes; |
Kullañhi jano bandhati, |
While the common folk are binding a raft, |
Tiṇṇā medhāvino janā”ti. |
The wise people have crossed over.” |
Paṭhamabhāṇavāro. |
First recitation section. |
8. Ariyasaccakathā |
8. Discourse on the Noble Truths |
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One addressed the venerable Ānanda: |
“āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā”ti. |
“Come, Ānanda, let us go to the village of Koṭi.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. |
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena koṭigāmo tadavasari. |
Then the Blessed One, together with a great Saṅgha of bhikkhus, arrived at the village of Koṭi. |
Tatra sudaṁ bhagavā koṭigāme viharati. |
There the Blessed One stayed in the village of Koṭi. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“Catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. |
“It is, bhikkhus, through not understanding, through not penetrating four Noble Truths that this long course of running on and wandering on in saṃsāra has been experienced both by me and by you. |
Katamesaṁ catunnaṁ? |
What four? |
Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. |
It is, bhikkhus, through not understanding, through not penetrating the Noble Truth of suffering that this long course of running on and wandering on in saṃsāra has been experienced both by me and by you. |
Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. |
It is, bhikkhus, through not understanding, through not penetrating the Noble Truth of the origin of suffering that this long course of running on and wandering on in saṃsāra has been experienced both by me and by you. |
Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. |
It is, bhikkhus, through not understanding, through not penetrating the Noble Truth of the cessation of suffering that this long course of running on and wandering on in saṃsāra has been experienced both by me and by you. |
Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. |
It is, bhikkhus, through not understanding, through not penetrating the Noble Truth of the path leading to the cessation of suffering that this long course of running on and wandering on in saṃsāra has been experienced both by me and by you. |
Tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti. |
Now, bhikkhus, this Noble Truth of suffering has been understood and penetrated, the Noble Truth of the origin of suffering has been understood and penetrated, the Noble Truth of the cessation of suffering has been understood and penetrated, the Noble Truth of the path leading to the cessation of suffering has been understood and penetrated. The craving for existence has been cut off, the conduit to existence has been exhausted, now there is no more renewed existence.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: |
Having said this, the Fortunate One, the Teacher, then said further: |
“Catunnaṁ ariyasaccānaṁ, |
“Through not seeing the four Noble Truths |
yathābhūtaṁ adassanā; |
as they really are; |
Saṁsitaṁ dīghamaddhānaṁ, |
We have wandered for a long time, |
tāsu tāsveva jātisu. |
in those various kinds of births. |
Tāni etāni diṭṭhāni, |
These have been seen, |
bhavanetti samūhatā; |
the conduit to existence has been removed; |
Ucchinnaṁ mūlaṁ dukkhassa, |
The root of suffering has been cut off, |
natthi dāni punabbhavo”ti. |
now there is no more renewed existence.” |
Tatrapi sudaṁ bhagavā koṭigāme viharanto etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti: |
And while the Blessed One was staying in the village of Koṭi, he gave this extensive Dhamma talk to the bhikkhus: |
“iti sīlaṁ, iti samādhi, iti paññā. |
“Such is virtue, such is concentration, such is wisdom. |
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. |
Concentration, when developed and cultivated through virtue, is of great fruit, of great benefit. |
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. |
Wisdom, when developed and cultivated through concentration, is of great fruit, of great benefit. |
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—kāmāsavā, bhavāsavā, avijjāsavā”ti. |
The mind, when developed and cultivated through wisdom, is completely liberated from the taints, that is to say—from the taint of sensual desire, the taint of existence, the taint of ignorance.” |
9. Anāvattidhammasambodhiparāyaṇa |
9. Non-returners Destined for Enlightenment |
Atha kho bhagavā koṭigāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One, having stayed in the village of Koṭi for as long as he wished, addressed the venerable Ānanda: |
“āyāmānanda, yena nātikā tenupaṅkamissāmā”ti. |
“Come, Ānanda, let us go to Nātika.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. |
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena nātikā tadavasari. |
Then the Blessed One, together with a great Saṅgha of bhikkhus, arrived at Nātika. |
Tatrapi sudaṁ bhagavā nātike viharati giñjakāvasathe. |
There the Blessed One stayed at Nātika in the Brick Hall. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; |
Then the venerable Ānanda approached the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached, he paid homage to the Blessed One and sat to one side. |
Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Sitting to one side, the venerable Ānanda said this to the Blessed One: |
“sāḷho nāma, bhante, bhikkhu nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? |
“The bhikkhu named Sāḷha, venerable sir, has passed away in Nātika. What is his destination? What is his future course? |
Nandā nāma, bhante, bhikkhunī nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo? |
The bhikkhunī named Nandā, venerable sir, has passed away in Nātika. What is her destination? What is her future course? |
Sudatto nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? |
The lay follower named Sudatta, venerable sir, has passed away in Nātika. What is his destination? What is his future course? |
Sujātā nāma, bhante, upāsikā nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo? |
The lay follower woman named Sujātā, venerable sir, has passed away in Nātika. What is her destination? What is her future course? |
Kukkuṭo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? |
The lay follower named Kukkuṭa, venerable sir, has passed away in Nātika. What is his destination? What is his future course? |
Kāḷimbo nāma, bhante, upāsako …pe… nikaṭo nāma, bhante, upāsako … kaṭissaho nāma, bhante, upāsako … tuṭṭho nāma, bhante, upāsako … santuṭṭho nāma, bhante, upāsako … bhaddo nāma, bhante, upāsako … subhaddo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo”ti? |
The lay follower named Kāḷimba, venerable sir, ...and so on... the lay follower named Nikaṭa... the lay follower named Kaṭissaha... the lay follower named Tuṭṭha... the lay follower named Santuṭṭha... the lay follower named Bhadda... the lay follower named Subhadda has passed away in Nātika. What is his destination? What is his future course?” |
“Sāḷho, ānanda, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. |
“The bhikkhu Sāḷha, Ānanda, through 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. |
Nandā, ānanda, bhikkhunī pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā. |
The bhikkhunī Nandā, Ānanda, with the utter destruction of the five lower fetters, has been spontaneously reborn, and there she will attain final Nibbāna, not liable to return from that world. |
Sudatto, ānanda, upāsako tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissati. |
The lay follower Sudatta, Ānanda, with the utter destruction of three fetters and with the attenuation of lust, hatred, and delusion, is a once-returner; having come back to this world only once more, he will make an end of suffering. |
Sujātā, ānanda, upāsikā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. |
The lay follower woman Sujātā, Ānanda, with the utter destruction of three fetters, is a stream-enterer, no longer subject to perdition, certain, destined for full enlightenment. |
Kukkuṭo, ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. |
The lay follower Kukkuṭa, Ānanda, with the utter destruction of the five lower fetters, has been spontaneously reborn, and there he will attain final Nibbāna, not liable to return from that world. |
Kāḷimbo, ānanda, upāsako …pe… nikaṭo, ānanda, upāsako … kaṭissaho, ānanda, upāsako … tuṭṭho, ānanda, upāsako … santuṭṭho, ānanda, upāsako … bhaddo, ānanda, upāsako … subhaddo, ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. |
The lay follower Kāḷimba, Ānanda, ...and so on... Nikaṭa, Ānanda, the lay follower... Kaṭissaha, Ānanda, the lay follower... Tuṭṭha, Ānanda, the lay follower... Santuṭṭha, Ānanda, the lay follower... Bhadda, Ānanda, the lay follower... Subhadda, Ānanda, the lay follower, with the utter destruction of the five lower fetters, has been spontaneously reborn, and there he will attain final Nibbāna, not liable to return from that world. |
Paropaññāsaṁ, ānanda, nātike upāsakā kālaṅkatā, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. |
More than fifty lay followers in Nātika, Ānanda, have passed away who, with the utter destruction of the five lower fetters, have been spontaneously reborn, and there they will attain final Nibbāna, not liable to return from that world. |
Sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. |
Over ninety lay followers in Nātika, Ānanda, have passed away who, with the utter destruction of three fetters and with the attenuation of lust, hatred, and delusion, are once-returners; having come back to this world only once more, they will make an end of suffering. |
Sātirekāni, ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. |
More than five hundred lay followers in Nātika, Ānanda, have passed away who, with the utter destruction of three fetters, are stream-enterers, no longer subject to perdition, certain, destined for full enlightenment. |
10. Dhammādāsadhammapariyāya |
10. The Mirror of the Dhamma Exposition |
Anacchariyaṁ kho panetaṁ, ānanda, yaṁ manussabhūto kālaṁ kareyya. |
“It is not surprising, Ānanda, that a human being should pass away. |
Tasmiṁyeva kālaṅkate tathāgataṁ upasaṅkamitvā etamatthaṁ pucchissatha, vihesā hesā, ānanda, tathāgatassa. |
But if for every one who passes away you come and ask the Tathāgata about this matter, that would be a trouble for the Tathāgata. |
Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: |
Therefore, Ānanda, I will teach you an exposition of the Dhamma called the Mirror of the Dhamma, possessing which a noble-one's-disciple, if he so wishes, could declare of himself: |
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti. |
‘Destroyed is hell for me, destroyed is the animal realm, destroyed is the sphere of ghosts, destroyed are the planes of deprivation, the bad destinations, the lower worlds. I am a stream-enterer, no longer subject to perdition, certain, destined for full enlightenment.’ |
Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: |
And what, Ānanda, is that exposition of the Dhamma, the Mirror of the Dhamma, possessing which a noble-one's-disciple, if he so wishes, could declare of himself: |
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti? |
‘Destroyed is hell for me, destroyed is the animal realm, destroyed is the sphere of ghosts, destroyed are the planes of deprivation, the bad destinations, the lower worlds. I am a stream-enterer, no longer subject to perdition, certain, destined for full enlightenment’? |
Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti: |
Here, Ānanda, a noble-one's-disciple is possessed of unwavering 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 Buddha, the Blessed One.’ |
Dhamme aveccappasādena samannāgato hoti: |
He is possessed of unwavering confidence in 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.’ |
Saṅghe aveccappasādena samannāgato hoti: |
He is possessed of unwavering 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, an unsurpassed field of merit for the world.’ |
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi. |
He is possessed of the virtues dear to the noble ones, which are unbroken, untorn, unblotched, unmottled, liberating, praised by the wise, ungrasped, and conducive to concentration. |
Ayaṁ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: |
This, Ānanda, is the exposition of the Dhamma, the Mirror of the Dhamma, possessing which a noble-one's-disciple, if he so wishes, could declare of himself: |
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. |
‘Destroyed is hell for me, destroyed is the animal realm, destroyed is the sphere of ghosts, destroyed are the planes of deprivation, the bad destinations, the lower worlds. I am a stream-enterer, no longer subject to perdition, certain, destined for full enlightenment.’” |
Tatrapi sudaṁ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti: |
And while the Blessed One was staying at Nātika in the Brick Hall, he gave this extensive Dhamma talk to the bhikkhus: |
“Iti sīlaṁ iti samādhi iti paññā. |
“Such is virtue, such is concentration, such is wisdom. |
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. |
Concentration, when developed and cultivated through virtue, is of great fruit, of great benefit. |
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. |
Wisdom, when developed and cultivated through concentration, is of great fruit, of great benefit. |
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—kāmāsavā, bhavāsavā, avijjāsavā”ti. |
The mind, when developed and cultivated through wisdom, is completely liberated from the taints, that is to say—from the taint of sensual desire, the taint of existence, the taint of ignorance.” |
(…) |
...etc... |
Atha kho bhagavā nātike yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One, having stayed in Nātika for as long as he wished, addressed the venerable Ānanda: |
“āyāmānanda, yena vesālī tenupasaṅkamissāmā”ti. |
“Come, Ānanda, let us go to Vesālī.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. |
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena vesālī tadavasari. |
Then the Blessed One, together with a great Saṅgha of bhikkhus, arrived at Vesālī. |
Tatra sudaṁ bhagavā vesāliyaṁ viharati ambapālivane. |
There the Blessed One stayed in Vesālī, in Ambapālī’s grove. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“Sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṁ vo amhākaṁ anusāsanī. |
“A bhikkhu should dwell mindful and clearly comprehending, this is our instruction to you. |
Kathañca, bhikkhave, bhikkhu sato hoti? |
And how, bhikkhus, is a bhikkhu mindful? |
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, and mindful, having removed covetousness and displeasure in regard to the world. |
Vedanāsu vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
He dwells contemplating feelings in feelings ...and so on... he dwells contemplating mind in mind ...and so on... he dwells contemplating dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world. |
Evaṁ kho, bhikkhave, bhikkhu sato hoti. |
Thus, bhikkhus, is a bhikkhu mindful. |
Kathañca, bhikkhave, bhikkhu sampajāno hoti? |
And how, bhikkhus, is a bhikkhu one who acts with clear comprehension? |
Idha, bhikkhave, bhikkhu 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. |
Here, bhikkhus, a bhikkhu is one who acts with clear comprehension in going forward and returning; he is one who acts with clear comprehension in looking ahead and looking away; he is one who acts with clear comprehension in bending and stretching; he is one who acts with clear comprehension in wearing his outer robe, bowl and robes; he is one who acts with clear comprehension in eating, drinking, chewing, and savoring; he is one who acts with clear comprehension in defecating and urinating; he is one who acts with clear comprehension in walking, standing, sitting, sleeping, waking, speaking, and in keeping silent. |
Evaṁ kho, bhikkhave, bhikkhu sampajāno hoti. |
Thus, bhikkhus, is a bhikkhu one who acts with clear comprehension. |
Sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṁ vo amhākaṁ anusāsanī”ti. |
A bhikkhu should dwell mindful and clearly comprehending, this is our instruction to you.” |
11. Ambapālīgaṇikā |
11. Ambapālī the Courtesan |
Assosi kho ambapālī gaṇikā: |
Ambapālī the courtesan heard: |
“bhagavā kira vesāliṁ anuppatto vesāliyaṁ viharati mayhaṁ ambavane”ti. |
“The Blessed One, it is said, has arrived at Vesālī and is staying in my mango grove.” |
Atha kho ambapālī gaṇikā bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyāsi. |
Then Ambapālī the courtesan had many fine vehicles prepared, mounted a fine vehicle, and with her fine vehicles departed from Vesālī. |
Yena sako ārāmo tena pāyāsi. |
She went towards her own park. |
Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkami; |
She went by vehicle as far as the ground was passable for vehicles, and then, alighting from the vehicle, she approached the Blessed One on foot. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached, she paid homage to the Blessed One and sat to one side. |
Ekamantaṁ nisinnaṁ kho ambapāliṁ gaṇikaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. |
As Ambapālī the courtesan was sitting to one side, the Blessed One instructed, exhorted, inspired, and gladdened her with a talk on the Dhamma. |
Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavoca: |
Then Ambapālī the courtesan, having been instructed, exhorted, inspired, and gladdened by the Blessed One’s talk on the Dhamma, said to the Blessed One: |
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. |
“May the Blessed One, venerable sir, accept tomorrow’s meal from me, together with the Saṅgha of bhikkhus.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by his silence. |
Atha kho ambapālī gaṇikā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then Ambapālī the courtesan, having understood the Blessed One’s consent, rose from her seat, paid homage to the Blessed One, and keeping him on her right, departed. |
Assosuṁ kho vesālikā licchavī: |
The Licchavis of Vesālī heard: |
“bhagavā kira vesāliṁ anuppatto vesāliyaṁ viharati ambapālivane”ti. |
“The Blessed One, it is said, has arrived at Vesālī and is staying in Ambapālī’s grove.” |
Atha kho te licchavī bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyiṁsu. |
Then those Licchavis had many fine vehicles prepared, mounted a fine vehicle, and with their fine vehicles departed from Vesālī. |
Tatra ekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, ekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, ekacce licchavī lohitā honti lohitavaṇṇā lohitavatthā lohitālaṅkārā, ekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā. |
There some Licchavis were blue, of blue color, with blue clothes and blue ornaments; some Licchavis were yellow, of yellow color, with yellow clothes and yellow ornaments; some Licchavis were red, of red color, with red clothes and red ornaments; some Licchavis were white, of white color, with white clothes and white ornaments. |
Atha kho ambapālī gaṇikā daharānaṁ daharānaṁ licchavīnaṁ akkhena akkhaṁ cakkena cakkaṁ yugena yugaṁ paṭivaṭṭesi. |
Then Ambapālī the courtesan drove her chariot against the young Licchavis, axle to axle, wheel to wheel, yoke to yoke. |
Atha kho te licchavī ambapāliṁ gaṇikaṁ etadavocuṁ: |
Then those Licchavis said to Ambapālī the courtesan: |
“kiṁ, je ambapāli, daharānaṁ daharānaṁ licchavīnaṁ akkhena akkhaṁ cakkena cakkaṁ yugena yugaṁ paṭivaṭṭesī”ti? |
“Why, Ambapālī, do you drive your chariot against the young Licchavis, axle to axle, wheel to wheel, yoke to yoke?” |
“Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. |
“Because, my lords, the Blessed One has been invited by me for tomorrow’s meal, together with the Saṅgha of bhikkhus.” |
“Dehi, je ambapāli, etaṁ bhattaṁ satasahassenā”ti. |
“Give us, Ambapālī, this meal for a hundred thousand.” |
“Sacepi me, ayyaputtā, vesāliṁ sāhāraṁ dassatha, evamahaṁ taṁ bhattaṁ na dassāmī”ti. |
“Even if you were to give me Vesālī with its territories, my lords, I would not give up that meal.” |
Atha kho te licchavī aṅguliṁ phoṭesuṁ: |
Then those Licchavis snapped their fingers, saying: |
“jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti. |
“We have been beaten by the mango-woman, we have been beaten by the mango-woman!” |
Atha kho te licchavī yena ambapālivanaṁ tena pāyiṁsu. |
Then those Licchavis went to Ambapālī’s grove. |
Addasā kho bhagavā te licchavī dūratova āgacchante. |
The Blessed One saw those Licchavis coming from afar. |
Disvāna bhikkhū āmantesi: |
Having seen them, he addressed the bhikkhus: |
“yesaṁ, bhikkhave, bhikkhūnaṁ devā tāvatiṁsā adiṭṭhapubbā, oloketha, bhikkhave, licchaviparisaṁ; |
“Those of you, bhikkhus, who have never before seen the Tāvatiṃsa gods, look at the assembly of Licchavis, |
apaloketha, bhikkhave, licchaviparisaṁ; |
gaze at the assembly of Licchavis, |
upasaṁharatha, bhikkhave, licchaviparisaṁ—tāvatiṁsasadisan”ti. |
compare the assembly of Licchavis, bhikkhus—it is like that of the Tāvatiṃsa.” |
Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṁsu; |
Then those Licchavis went by vehicle as far as the ground was passable for vehicles, and then, alighting from their vehicles, they approached the Blessed One on foot. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
Having approached, they paid homage to the Blessed One and sat to one side. |
Ekamantaṁ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. |
As those Licchavis were sitting to one side, the Blessed One instructed, exhorted, inspired, and gladdened them with a talk on the Dhamma. |
Atha kho te licchavī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavocuṁ: |
Then those Licchavis, having been instructed, exhorted, inspired, and gladdened by the Blessed One’s talk on the Dhamma, said to the Blessed One: |
“adhivāsetu no, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. |
“May the Blessed One, venerable sir, accept tomorrow’s meal from us, together with the Saṅgha of bhikkhus.” |
Atha kho bhagavā te licchavī etadavoca: |
Then the Blessed One said to those Licchavis: |
“adhivutthaṁ kho me, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti. |
“The meal for tomorrow has already been accepted by me from Ambapālī the courtesan.” |
Atha kho te licchavī aṅguliṁ phoṭesuṁ: |
Then those Licchavis snapped their fingers, saying: |
“jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti. |
“We have been beaten by the mango-woman, we have been beaten by the mango-woman!” |
Atha kho te licchavī bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. |
Then those Licchavis, having delighted in and rejoiced at the Blessed One’s words, rose from their seats, paid homage to the Blessed One, and keeping him on their right, they departed. |
Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: |
Then Ambapālī the courtesan, after the passing of that night, had superior hard and soft foods prepared in her own park, and had the time announced to the Blessed One: |
“kālo, bhante, niṭṭhitaṁ bhattan”ti. |
“It is time, venerable sir, the meal is ready.” |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena ambapāliyā gaṇikāya nivesanaṁ tenupasaṅkami; |
Then the Blessed One, having dressed in the morning, taking his bowl and outer robe, went together with the Saṅgha of bhikkhus to the residence of Ambapālī the courtesan. |
upasaṅkamitvā paññatte āsane nisīdi. |
Having approached, he sat down on the prepared seat. |
Atha kho ambapālī gaṇikā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. |
Then Ambapālī the courtesan, with her own hands, served and satisfied the Saṅgha of bhikkhus headed by the Buddha with superior hard and soft foods. |
Atha kho ambapālī gaṇikā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
Then, when the Blessed One had finished his meal and had removed his hand from the bowl, Ambapālī the courtesan took a low seat and sat to one side. |
Ekamantaṁ nisinnā kho ambapālī gaṇikā bhagavantaṁ etadavoca: |
As she was sitting to one side, Ambapālī the courtesan said to the Blessed One: |
“imāhaṁ, bhante, ārāmaṁ buddhappamukhassa bhikkhusaṅghassa dammī”ti. |
“Venerable sir, I give this park to the Saṅgha of bhikkhus with the Buddha at its head.” |
Paṭiggahesi bhagavā ārāmaṁ. |
The Blessed One accepted the park. |
Atha kho bhagavā ambapāliṁ gaṇikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. |
Then the Blessed One, having instructed, exhorted, inspired, and gladdened Ambapālī the courtesan with a talk on the Dhamma, rose from his seat and departed. |
Tatrapi sudaṁ bhagavā vesāliyaṁ viharanto ambapālivane etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti: |
And while the Blessed One was staying in Vesālī, in Ambapālī’s grove, he gave this extensive Dhamma talk to the bhikkhus: |
“iti sīlaṁ, iti samādhi, iti paññā. |
“Such is virtue, such is concentration, such is wisdom. |
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. |
Concentration, when developed and cultivated through virtue, is of great fruit, of great benefit. |
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. |
Wisdom, when developed and cultivated through concentration, is of great fruit, of great benefit. |
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—kāmāsavā, bhavāsavā, avijjāsavā”ti. |
The mind, when developed and cultivated through wisdom, is completely liberated from the taints, that is to say—from the taint of sensual desire, the taint of existence, the taint of ignorance.” |
12. Veḷuvagāmavassūpagamana |
12. Entering the Rains Retreat at the Village of Veḷuva |
Atha kho bhagavā ambapālivane yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One, having stayed in Ambapālī’s grove for as long as he wished, addressed the venerable Ānanda: |
“āyāmānanda, yena veḷuvagāmako tenupasaṅkamissāmā”ti. |
“Come, Ānanda, let us go to the little village of Veḷuva.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. |
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena veḷuvagāmako tadavasari. |
Then the Blessed One, together with a great Saṅgha of bhikkhus, arrived at the little village of Veḷuva. |
Tatra sudaṁ bhagavā veḷuvagāmake viharati. |
There the Blessed One stayed in the little village of Veḷuva. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“etha tumhe, bhikkhave, samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upetha. |
“Come, bhikkhus, you should enter upon the rains retreat around Vesālī, wherever you have friends, acquaintances, or supporters. |
Ahaṁ pana idheva veḷuvagāmake vassaṁ upagacchāmī”ti. |
I, however, will enter upon the rains retreat right here in the little village of Veḷuva.” |
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upagacchiṁsu. |
“Yes, venerable sir,” those bhikkhus replied to the Blessed One, and they entered upon the rains retreat around Vesālī, wherever they had friends, acquaintances, or supporters. |
Bhagavā pana tattheva veḷuvagāmake vassaṁ upagacchi. |
The Blessed One, however, entered upon the rains retreat right there in the little village of Veḷuva. |
Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. |
Then, when the Blessed One had entered the rains retreat, a severe illness arose in him, and sharp, deadly pains occurred. |
Tā sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno. |
The Blessed One endured them, mindful and clearly comprehending, without being troubled. |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“na kho metaṁ patirūpaṁ, yvāhaṁ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ parinibbāyeyyaṁ. |
“It would not be proper for me to attain final Nibbāna without addressing my attendants and without taking leave of the Saṅgha of bhikkhus. |
Yannūnāhaṁ imaṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihareyyan”ti. |
Why don’t I, by means of energy, suppress this illness, and having determined the life-sustaining volitional formation, I should dwell on.” |
Atha kho bhagavā taṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihāsi. |
Then the Blessed One suppressed the illness by means of energy, and having determined the life-sustaining volitional formation, he dwelled on. |
Atha kho bhagavato so ābādho paṭippassambhi. |
Then the Blessed One’s illness subsided. |
Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamma vihārapacchāyāyaṁ paññatte āsane nisīdi. |
Then the Blessed One, having recovered from his illness, not long after his recovery, came out from the monastery and sat down on a prepared seat in the shade behind the monastery. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; |
Then the venerable Ānanda approached the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
Having approached, he paid homage to the Blessed One and sat to one side. |
Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Sitting to one side, the venerable Ānanda said this to the Blessed One: |
“diṭṭho me, bhante, bhagavato phāsu; |
“I have seen, venerable sir, the Blessed One’s comfort; |
diṭṭhaṁ me, bhante, bhagavato khamanīyaṁ, api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṁ na paṭibhanti bhagavato gelaññena. |
I have seen, venerable sir, the Blessed One’s endurance. But, venerable sir, my body was like it was drugged, the directions were not clear to me, and the teachings were not clear to me because of the Blessed One’s illness. |
Api ca me, bhante, ahosi kācideva assāsamattā: |
But, venerable sir, I had this one small measure of consolation: |
‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṁ ārabbha kiñcideva udāharatī’”ti. |
‘The Blessed One will not attain final Nibbāna so long as he has not made some statement concerning the Saṅgha of bhikkhus.’” |
“Kiṁ panānanda, bhikkhusaṅgho mayi paccāsīsati? |
“What more, Ānanda, does the Saṅgha of bhikkhus expect of me? |
Desito, ānanda, mayā dhammo anantaraṁ abāhiraṁ karitvā. |
The Dhamma, Ānanda, has been taught by me without making a distinction between esoteric and exoteric. |
Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi. |
The Tathāgata, Ānanda, has no ‘teacher’s fist’ in regard to the teachings. |
Yassa nūna, ānanda, evamassa: |
To one for whom, Ānanda, it might occur: |
‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṁ ārabbha kiñcideva udāhareyya. |
‘I will lead the Saṅgha of bhikkhus,’ or ‘The Saṅgha of bhikkhus is intended for me,’ he, Ānanda, should surely make some statement concerning the Saṅgha of bhikkhus. |
Tathāgatassa kho, ānanda, na evaṁ hoti: |
But for the Tathāgata, Ānanda, it does not occur: |
‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā. |
‘I will lead the Saṅgha of bhikkhus,’ or ‘The Saṅgha of bhikkhus is intended for me.’ |
Sakiṁ, ānanda, tathāgato bhikkhusaṅghaṁ ārabbha kiñcideva udāharissati. |
Why then, Ānanda, should the Tathāgata make some statement concerning the Saṅgha of bhikkhus? |
Ahaṁ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayo anuppatto. |
I am now, Ānanda, old, aged, burdened with years, advanced in life, and have reached my term. |
Āsītiko me vayo vattati. |
I am eighty years old. |
Seyyathāpi, ānanda, jajjarasakaṭaṁ veṭhamissakena yāpeti; |
Just as, Ānanda, a decrepit cart is kept going with the help of straps; |
evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti. |
so too, Ānanda, the Tathāgata’s body is kept going, I think, with the help of straps. |
Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti. |
At a time, Ānanda, when the Tathāgata, by not attending to any signs, by the cessation of certain feelings, enters and dwells in the signless concentration of mind, at that time, Ānanda, the Tathāgata’s body is more comfortable. |
Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. |
Therefore, Ānanda, dwell with yourselves as an island, with yourselves as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. |
Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? |
And how, Ānanda, does a bhikkhu dwell with himself as an island, with himself as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge? |
Idhānanda, bhikkhu kāye kāyānupassī viharati atāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. |
Here, Ānanda, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world. |
Vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. |
He dwells contemplating feelings... and so on... mind... and so on... he dwells contemplating dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world. |
Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. |
Thus, Ānanda, a bhikkhu dwells with himself as an island, with himself as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. |
Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti. |
Whoever, Ānanda, either now or after I am gone, shall dwell with themselves as an island, with themselves as a refuge, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge, those bhikkhus of mine who are desirous of training shall be at the very top.” |
Dutiyabhāṇavāro. |
Second recitation section. |
13. Nimittobhāsakathā |
13. Discourse on the Hint and the Overt Sign |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. |
Then the Blessed One, having dressed in the morning, taking his bowl and outer robe, entered Vesālī for alms. |
Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: |
After walking for alms in Vesālī, after the meal, on his return from the alms round, he addressed the venerable Ānanda: |
“gaṇhāhi, ānanda, nisīdanaṁ, yena cāpālaṁ cetiyaṁ tenupasaṅkamissāma divā vihārāyā”ti. |
“Take a sitting cloth, Ānanda. We will go to the Cāpāla Shrine for the 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 a sitting cloth, he followed close behind the Blessed One. |
Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami; |
Then the Blessed One went to the Cāpāla Shrine; |
upasaṅkamitvā paññatte āsane nisīdi. |
having approached, he sat down on the prepared seat. |
Āyasmāpi kho ānando bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
The venerable Ānanda, too, having paid homage to the Blessed One, sat to one side. |
Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: |
As the venerable Ānanda was sitting to one side, the Blessed One said this to him: |
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ. |
“Delightful, Ānanda, is Vesālī; delightful is the Udena shrine; delightful is the Gotamaka shrine; delightful is the Sattamba shrine; delightful is the Bahuputta shrine; delightful is the Sārandada shrine; delightful is the Cāpāla shrine. |
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. |
For whomever, Ānanda, the four bases of spiritual power have been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken, he, if he so wishes, could remain for an aeon or for the remainder of an aeon. |
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti. |
For the Tathāgata, Ānanda, the four bases of spiritual power have been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken. If he so wishes, Ānanda, the Tathāgata could remain for an aeon or for the remainder of an aeon.” |
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; |
Yet, although such a gross hint was being made by the Blessed One, such a gross overt sign was being made, the venerable Ānanda was unable to penetrate it. |
na bhagavantaṁ yāci: |
He did not entreat the Blessed One: |
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto. |
“May the Blessed One, venerable sir, remain for an aeon! May the Fortunate One remain for an aeon, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans!”, so was his mind possessed by Māra. |
Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
A second time the Blessed One... and so on... A third time the Blessed One addressed the venerable Ānanda: |
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ. |
“Delightful, Ānanda, is Vesālī; delightful is the Udena shrine; delightful is the Gotamaka shrine; delightful is the Sattamba shrine; delightful is the Bahuputta shrine; delightful is the Sārandada shrine; delightful is the Cāpāla shrine. |
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. |
For whomever, Ānanda, the four bases of spiritual power have been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken, he, if he so wishes, could remain for an aeon or for the remainder of an aeon. |
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti. |
For the Tathāgata, Ānanda, the four bases of spiritual power have been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken. If he so wishes, Ānanda, the Tathāgata could remain for an aeon or for the remainder of an aeon.” |
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; |
Yet, although such a gross hint was being made by the Blessed One, such a gross overt sign was being made, the venerable Ānanda was unable to penetrate it. |
na bhagavantaṁ yāci: |
He did not entreat the Blessed One: |
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto. |
“May the Blessed One, venerable sir, remain for an aeon! May the Fortunate One remain for an aeon, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans!”, so was his mind possessed by Māra. |
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One addressed the venerable Ānanda: |
“gaccha tvaṁ, ānanda, yassadāni kālaṁ maññasī”ti. |
“You may go, Ānanda, at your own convenience.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā 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, and keeping him on his right, he sat down at the foot of a certain tree not far away. |
14. Mārayācanakathā |
14. Māra's Entreaty |
Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; |
Then Māra the Evil One, not long after the venerable Ānanda had departed, approached the Blessed One; |
upasaṅkamitvā ekamantaṁ aṭṭhāsi. |
having approached, he stood to one side. |
Ekamantaṁ ṭhito kho māro pāpimā bhagavantaṁ etadavoca: |
Standing to one side, Māra the Evil One said this to the Blessed One: |
“parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. |
“May the Blessed One, venerable sir, now attain final Nibbāna! May the Fortunate One attain final Nibbāna! Now, venerable sir, is the time for the Blessed One’s final Nibbāna. |
Bhāsitā kho panesā, bhante, bhagavatā vācā: |
For this word was spoken by the Blessed One, venerable sir: |
‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. |
‘I will not, Evil One, attain final Nibbāna as long as my bhikkhu disciples have not become accomplished, trained, confident, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing the proper way, living in accordance with the Dhamma, having learned their own teacher’s doctrine, they will not declare it, teach it, make it known, establish it, reveal it, analyze it, and make it clear, until they have well refuted by means of the Dhamma any opposing doctrines that have arisen and will teach the Dhamma with its wonders.’ |
Etarahi kho pana, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. |
And now, venerable sir, the bhikkhu disciples of the Blessed One are accomplished, trained, confident, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing the proper way, living in accordance with the Dhamma; having learned their own teacher’s doctrine, they declare it, teach it, make it known, establish it, reveal it, analyze it, and make it clear; they well refute by means of the Dhamma any opposing doctrines that have arisen and teach the Dhamma with its wonders. |
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. |
May the Blessed One, venerable sir, now attain final Nibbāna! May the Fortunate One attain final Nibbāna! Now, venerable sir, is the time for the Blessed One’s final Nibbāna. |
Bhāsitā kho panesā, bhante, bhagavatā vācā: |
For this word was spoken by the Blessed One, venerable sir: |
‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. |
‘I will not, Evil One, attain final Nibbāna as long as my bhikkhunī disciples have not become accomplished, trained, confident, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing the proper way, living in accordance with the Dhamma, having learned their own teacher’s doctrine, they will not declare it, teach it, make it known, establish it, reveal it, analyze it, and make it clear, until they have well refuted by means of the Dhamma any opposing doctrines that have arisen and will teach the Dhamma with its wonders.’ |
Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. |
And now, venerable sir, the bhikkhunī disciples of the Blessed One are accomplished, trained, confident, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing the proper way, living in accordance with the Dhamma; having learned their own teacher’s doctrine, they declare it, teach it, make it known, establish it, reveal it, analyze it, and make it clear; they well refute by means of the Dhamma any opposing doctrines that have arisen and teach the Dhamma with its wonders. |
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. |
May the Blessed One, venerable sir, now attain final Nibbāna! May the Fortunate One attain final Nibbāna! Now, venerable sir, is the time for the Blessed One’s final Nibbāna. |
Bhāsitā kho panesā, bhante, bhagavatā vācā: |
For this word was spoken by the Blessed One, venerable sir: |
‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. |
‘I will not, Evil One, attain final Nibbāna as long as my male lay followers have not become accomplished, trained, confident, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing the proper way, living in accordance with the Dhamma, having learned their own teacher’s doctrine, they will not declare it, teach it, make it known, establish it, reveal it, analyze it, and make it clear, until they have well refuted by means of the Dhamma any opposing doctrines that have arisen and will teach the Dhamma with its wonders.’ |
Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. |
And now, venerable sir, the male lay followers of the Blessed One are accomplished, trained, confident, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing the proper way, living in accordance with the Dhamma; having learned their own teacher’s doctrine, they declare it, teach it, make it known, establish it, reveal it, analyze it, and make it clear; they well refute by means of the Dhamma any opposing doctrines that have arisen and teach the Dhamma with its wonders. |
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. |
May the Blessed One, venerable sir, now attain final Nibbāna! May the Fortunate One attain final Nibbāna! Now, venerable sir, is the time for the Blessed One’s final Nibbāna. |
Bhāsitā kho panesā, bhante, bhagavatā vācā: |
For this word was spoken by the Blessed One, venerable sir: |
‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. |
‘I will not, Evil One, attain final Nibbāna as long as my female lay followers have not become accomplished, trained, confident, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing the proper way, living in accordance with the Dhamma, having learned their own teacher’s doctrine, they will not declare it, teach it, make it known, establish it, reveal it, analyze it, and make it clear, until they have well refuted by means of the Dhamma any opposing doctrines that have arisen and will teach the Dhamma with its wonders.’ |
Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti. |
And now, venerable sir, the female lay followers of the Blessed One are accomplished, trained, confident, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing the proper way, living in accordance with the Dhamma; having learned their own teacher’s doctrine, they declare it, teach it, make it known, establish it, reveal it, analyze it, and make it clear; they well refute by means of the Dhamma any opposing doctrines that have arisen and teach the Dhamma with its wonders. |
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. |
May the Blessed One, venerable sir, now attain final Nibbāna! May the Fortunate One attain final Nibbāna! Now, venerable sir, is the time for the Blessed One’s final Nibbāna. |
Bhāsitā kho panesā, bhante, bhagavatā vācā: |
For this word was spoken by the Blessed One, venerable sir: |
‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti. |
‘I will not, Evil One, attain final Nibbāna as long as this holy life of mine has not become successful and prosperous, widespread, known to many, widely diffused, until it is well proclaimed among gods and humans.’ |
Etarahi kho pana, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitaṁ. |
And now, venerable sir, the holy life of the Blessed One is successful and prosperous, widespread, known to many, widely diffused, and well proclaimed among gods and humans. |
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato”ti. |
May the Blessed One, venerable sir, now attain final Nibbāna! May the Fortunate One attain final Nibbāna! Now, venerable sir, is the time for the Blessed One’s final Nibbāna.” |
Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca: |
When this was said, the Blessed One said this to Māra the Evil One: |
“appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati. |
“Be at ease, Evil One. The final Nibbāna of the Tathāgata will not be long delayed. |
Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti. |
At the end of three months from now, the Tathāgata will attain final Nibbāna.” |
15. Āyusaṅkhāraossajjana |
15. The Relinquishing of the Life-Sustaining Volitional Formation |
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji. |
Then, at the Cāpāla Shrine, the Blessed One, mindful and clearly comprehending, relinquished the life-sustaining volitional formation. |
Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu. |
And when the Blessed One had relinquished the life-sustaining volitional formation, there was a great earthquake, awesome and hair-raising, and the divine drums resounded. |
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: |
Then the Blessed One, having understood the meaning of this, on that occasion uttered this inspired utterance: |
“Tulamatulañca sambhavaṁ, |
“The measurable and the immeasurable becoming, |
Bhavasaṅkhāramavassaji muni; |
The sage relinquished the volitional formation of becoming; |
Ajjhattarato samāhito, |
Delighting inwardly, concentrated, |
Abhindi kavacamivattasambhavan”ti. |
He shattered the armor of self-becoming.” |
16. Mahābhūmicālahetu |
16. The Cause of the Great Earthquake |
Atha kho āyasmato ānandassa etadahosi: |
Then it occurred to the venerable Ānanda: |
“acchariyaṁ vata bho, abbhutaṁ vata bho, mahā vatāyaṁ bhūmicālo; |
“How wonderful, indeed! How marvelous, indeed! This great earthquake, |
sumahā vatāyaṁ bhūmicālo bhiṁsanako salomahaṁso; |
this very great earthquake, awesome and hair-raising; |
devadundubhiyo ca phaliṁsu. |
and the divine drums resounded. |
Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti? |
What is the cause, what is the reason, for the appearance of a 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, and having approached, he paid homage to the Blessed One and sat to one side. Sitting to one side, the venerable Ānanda said this to the Blessed One: |
“acchariyaṁ, bhante, abbhutaṁ, bhante. |
“Wonderful, venerable sir! Marvelous, venerable sir! |
Mahā vatāyaṁ, bhante, bhūmicālo; |
This great earthquake, venerable sir, |
sumahā vatāyaṁ, bhante, bhūmicālo bhiṁsanako salomahaṁso; |
this very great earthquake, awesome and hair-raising; |
devadundubhiyo ca phaliṁsu. |
and the divine drums resounded. |
Ko nu kho, bhante, hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti? |
What is the cause, venerable sir, what is the reason, for the appearance of a great earthquake?” |
“Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. |
“There are, Ānanda, these eight causes, these eight reasons, for the appearance of a great earthquake. |
Katame aṭṭha? |
What eight? |
Ayaṁ, ānanda, mahāpathavī udake patiṭṭhitā, udakaṁ vāte patiṭṭhitaṁ, vāto ākāsaṭṭho. |
This great earth, Ānanda, is established on water, the water is established on wind, and the wind rests on space. |
Hoti kho so, ānanda, samayo, yaṁ mahāvātā vāyanti. |
There comes a time, Ānanda, when great winds blow. |
Mahāvātā vāyantā udakaṁ kampenti. |
When the great winds blow, they agitate the water. |
Udakaṁ kampitaṁ pathaviṁ kampeti. |
The agitated water makes the earth quake. |
Ayaṁ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya. |
This is the first cause, the first reason, for the appearance of a great earthquake. |
Puna caparaṁ, ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. |
Furthermore, Ānanda, there is an ascetic or a brahmin who is powerful, who has attained mastery of mind, or a deva of great power and might. He has developed a limited perception of earth and a limitless perception of water. |
So imaṁ pathaviṁ kampeti saṅkampeti sampakampeti sampavedheti. |
He makes this earth quake, shake, tremble, and shudder. |
Ayaṁ dutiyo hetu dutiyo paccayo mahato bhūmicālassa pātubhāvāya. |
This is the second cause, the second reason, for the appearance of a great earthquake. |
Puna caparaṁ, ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṁ okkamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. |
Furthermore, Ānanda, when the Bodhisatta departs from the Tusita heaven, mindful and clearly comprehending, and descends into his mother’s womb, then this earth quakes, shakes, trembles, and shudders. |
Ayaṁ tatiyo hetu tatiyo paccayo mahato bhūmicālassa pātubhāvāya. |
This 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. |
Furthermore, Ānanda, when the Bodhisatta, mindful and clearly comprehending, emerges from his mother’s womb, then this earth quakes, shakes, trembles, and shudders. |
Ayaṁ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya. |
This 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. |
Furthermore, Ānanda, when the Tathāgata awakens to the unsurpassed perfect enlightenment, then this earth quakes, shakes, trembles, and shudders. |
Ayaṁ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya. |
This 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. |
Furthermore, Ānanda, when the Tathāgata sets in motion the unsurpassed Wheel of the Dhamma, then this earth quakes, shakes, trembles, and shudders. |
Ayaṁ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya. |
This 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. |
Furthermore, Ānanda, when the Tathāgata, mindful and clearly comprehending, relinquishes the life-sustaining volitional formation, then this earth quakes, shakes, trembles, and shudders. |
Ayaṁ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya. |
This 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. |
Furthermore, Ānanda, when the Tathāgata attains final Nibbāna with the Nibbāna-element that has no residue remaining, then this earth quakes, shakes, trembles, and shudders. |
Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya. |
This is the eighth cause, the eighth reason, for the appearance of a great earthquake. |
Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. |
These, Ānanda, are the eight causes, the eight reasons, for the appearance of a great earthquake. |
17. Aṭṭhaparisā |
17. The Eight Assemblies |
Aṭṭha kho imā, ānanda, parisā. |
There are, Ānanda, these eight assemblies. |
Katamā aṭṭha? |
What eight? |
Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā. |
An assembly of nobles, an assembly of brahmins, an assembly of householders, an assembly of ascetics, an assembly of the Four Great Kings, an assembly of the Tāvatiṃsa gods, an assembly of Māra, and an assembly of Brahmā. |
Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ khattiyaparisaṁ upasaṅkamitā. |
I recall, Ānanda, having approached an assembly of nobles many hundreds of times. |
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā. |
There, I have sat with them before, conversed with them before, and engaged in discussion with them before. |
Tattha yādisako tesaṁ vaṇṇo hoti, tādisako mayhaṁ vaṇṇo hoti. |
There, whatever their complexion was, my complexion was like that. |
Yādisako tesaṁ saro hoti, tādisako mayhaṁ saro hoti. |
Whatever their voice was, my voice was like that. |
Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṁsemi. |
I instruct, exhort, inspire, and gladden them with a talk on the Dhamma. |
Bhāsamānañca maṁ na jānanti: |
But they do not know me when I am speaking: |
‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti? |
‘Who is this who is speaking, a deva or a human?’ |
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi. |
Having instructed, exhorted, inspired, and gladdened them with a talk on the Dhamma, I disappear. |
Antarahitañca maṁ na jānanti: |
And they do not know me when I have disappeared: |
‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti? |
‘Who is this who has disappeared, a deva or a human?’ |
Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ brāhmaṇaparisaṁ …pe… gahapatiparisaṁ … samaṇaparisaṁ … cātumahārājikaparisaṁ … tāvatiṁsaparisaṁ … māraparisaṁ … brahmaparisaṁ upasaṅkamitā. |
I recall, Ānanda, having approached an assembly of brahmins many hundreds of times ...and so on... an assembly of householders ... an assembly of ascetics ... an assembly of the Four Great Kings ... an assembly of the Tāvatiṃsa gods ... an assembly of Māra ... an assembly of Brahmā. |
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā. |
There, too, I have sat with them before, conversed with them before, and engaged in discussion with them before. |
Tattha yādisako tesaṁ vaṇṇo hoti, tādisako mayhaṁ vaṇṇo hoti. |
There, whatever their complexion was, my complexion was like that. |
Yādisako tesaṁ saro hoti, tādisako mayhaṁ saro hoti. |
Whatever their voice was, my voice was like that. |
Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṁsemi. |
I instruct, exhort, inspire, and gladden them with a talk on the Dhamma. |
Bhāsamānañca maṁ na jānanti: |
But they do not know me when I am speaking: |
‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti? |
‘Who is this who is speaking, a deva or a human?’ |
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi. |
Having instructed, exhorted, inspired, and gladdened them with a talk on the Dhamma, I disappear. |
Antarahitañca maṁ na jānanti: |
And they do not know me when I have disappeared: |
‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti? |
‘Who is this who has disappeared, a deva or a human?’ |
Imā kho, ānanda, aṭṭha parisā. |
These, Ānanda, are the eight assemblies. |
18. Aṭṭhaabhibhāyatana |
18. The Eight Bases of Overcoming |
Aṭṭha kho imāni, ānanda, abhibhāyatanāni. |
There are, Ānanda, these eight bases of overcoming. |
Katamāni aṭṭha? |
What eight? |
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. |
One who is percipient of form internally sees forms externally, limited, beautiful and ugly. |
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
Having overcome them, he is percipient thus: ‘I know, I see.’ |
Idaṁ paṭhamaṁ abhibhāyatanaṁ. |
This is the first basis of overcoming. |
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. |
One who is percipient of form internally sees forms externally, limitless, beautiful and ugly. |
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
Having overcome them, he is percipient thus: ‘I know, I see.’ |
Idaṁ dutiyaṁ abhibhāyatanaṁ. |
This is the second basis of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. |
One who is not percipient of form internally sees forms externally, limited, beautiful and ugly. |
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
Having overcome them, he is percipient thus: ‘I know, I see.’ |
Idaṁ tatiyaṁ abhibhāyatanaṁ. |
This is the third basis of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. |
One who is not percipient of form internally sees forms externally, limitless, beautiful and ugly. |
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
Having overcome them, he is percipient thus: ‘I know, I see.’ |
Idaṁ catutthaṁ abhibhāyatanaṁ. |
This is the fourth basis of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. |
One who is not percipient of form internally sees forms externally, blue, of blue color, with a blue appearance, with a blue sheen. |
Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ. |
Like a flax flower, blue, of blue color, with a blue appearance, with a blue sheen. |
Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ. |
Or like a Benares cloth, smoothed on both sides, blue, of blue color, with a blue appearance, with a blue sheen. |
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. |
In the same way, one who is not percipient of form internally sees forms externally, blue, of blue color, with a blue appearance, with a blue sheen. |
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
Having overcome them, he is percipient thus: ‘I know, I see.’ |
Idaṁ pañcamaṁ abhibhāyatanaṁ. |
This is the fifth basis of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. |
One who is not percipient of form internally sees forms externally, yellow, of yellow color, with a yellow appearance, with a yellow sheen. |
Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ. |
Like a Kaṇikāra flower, yellow, of yellow color, with a yellow appearance, with a yellow sheen. |
Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ. |
Or like a Benares cloth, smoothed on both sides, yellow, of yellow color, with a yellow appearance, with a yellow sheen. |
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. |
In the same way, one who is not percipient of form internally sees forms externally, yellow, of yellow color, with a yellow appearance, with a yellow sheen. |
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
Having overcome them, he is percipient thus: ‘I know, I see.’ |
Idaṁ chaṭṭhaṁ abhibhāyatanaṁ. |
This is the sixth basis of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. |
One who is not percipient of form internally sees forms externally, red, of red color, with a red appearance, with a red sheen. |
Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ. |
Like a Bandhujīvaka flower, red, of red color, with a red appearance, with a red sheen. |
Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ. |
Or like a Benares cloth, smoothed on both sides, red, of red color, with a red appearance, with a red sheen. |
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. |
In the same way, one who is not percipient of form internally sees forms externally, red, of red color, with a red appearance, with a red sheen. |
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
Having overcome them, he is percipient thus: ‘I know, I see.’ |
Idaṁ sattamaṁ abhibhāyatanaṁ. |
This is the seventh basis of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. |
One who is not percipient of form internally sees forms externally, white, of white color, with a white appearance, with a white sheen. |
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. |
Like the morning star, white, of white color, with a white appearance, with a white sheen. |
Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ. |
Or like a Benares cloth, smoothed on both sides, white, of white color, with a white appearance, with a white sheen. |
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. |
In the same way, one who is not percipient of form internally sees forms externally, white, of white color, with a white appearance, with a white sheen. |
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
Having overcome them, he is percipient thus: ‘I know, I see.’ |
Idaṁ aṭṭhamaṁ abhibhāyatanaṁ. |
This is the eighth basis of overcoming. |
Imāni kho, ānanda, aṭṭha abhibhāyatanāni. |
These, Ānanda, are the eight bases of overcoming. |
19. Aṭṭhavimokkha |
19. The Eight Liberations |
Aṭṭha kho ime, ānanda, vimokkhā. |
There are, Ānanda, these eight liberations. |
Katame aṭṭha? |
What eight? |
Rūpī rūpāni passati, ayaṁ paṭhamo vimokkho. |
Possessed of form, one sees forms. This is the first liberation. |
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati, ayaṁ dutiyo vimokkho. |
Not percipient of form internally, one sees forms externally. This is the second liberation. |
Subhanteva adhimutto hoti, ayaṁ tatiyo vimokkho. |
One is resolved only upon the beautiful. This is the third liberation. |
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ catuttho vimokkho. |
With the complete transcendence of perceptions of form, with the passing away of perceptions of resistance, with non-attention to perceptions of diversity, percipient that ‘space is infinite,’ one enters and dwells in the base of the infinity of space. This is the fourth liberation. |
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ pañcamo vimokkho. |
With the complete transcendence of the base of the infinity of space, percipient that ‘consciousness is infinite,’ one enters and dwells in the base of the infinity of consciousness. This is the fifth liberation. |
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ chaṭṭho vimokkho. |
With the complete transcendence of the base of the infinity of consciousness, percipient that ‘there is nothing,’ one enters and dwells in the base of nothingness. This is the sixth liberation. |
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ sattamo vimokkho. |
With the complete transcendence of the base of nothingness, one enters and dwells in the base of neither-perception-nor-non-perception. This is the seventh liberation. |
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ aṭṭhamo vimokkho. |
With the complete transcendence of the base of neither-perception-nor-non-perception, one enters and dwells in the cessation of perception and feeling. This is the eighth liberation. |
Ime kho, ānanda, aṭṭha vimokkhā. |
These, Ānanda, are the eight liberations. |
(…) |
...etc... |
Ekamidāhaṁ, ānanda, samayaṁ uruvelāyaṁ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. |
On one occasion, Ānanda, I was dwelling at Uruvelā on the bank of the river Nerañjarā, at the foot of the Goatherd's Banyan Tree, when I had just become perfectly enlightened. |
Atha kho, ānanda, māro pāpimā yenāhaṁ tenupasaṅkami; |
Then, Ānanda, Māra the Evil One approached me; |
upasaṅkamitvā ekamantaṁ aṭṭhāsi. |
having approached, he stood to one side. |
Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca: |
Standing to one side, Ānanda, Māra the Evil One said this to me: |
‘parinibbātu dāni, bhante, bhagavā; |
‘May the Blessed One, venerable sir, now attain final Nibbāna; |
parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti. |
may the Fortunate One attain final Nibbāna, now is the time, venerable sir, for the Blessed One’s final Nibbāna.’ |
Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ: |
When this was said, I, Ānanda, said this to Māra the Evil One: |
‘Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti. |
‘I will not, Evil One, attain final Nibbāna as long as my bhikkhu disciples have not become accomplished, trained, confident, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing the proper way, living in accordance with the Dhamma, having learned their own teacher’s doctrine, they will not declare it, teach it, make it known, establish it, reveal it, analyze it, and make it clear, until they have well refuted by means of the Dhamma any opposing doctrines that have arisen and will teach the Dhamma with its wonders. |
Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti. |
I will not, Evil One, attain final Nibbāna as long as my bhikkhunī disciples have not become accomplished, trained, confident, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing the proper way, living in accordance with the Dhamma, having learned their own teacher’s doctrine, they will not declare it, teach it, make it known, establish it, reveal it, analyze it, and make it clear, until they have well refuted by means of the Dhamma any opposing doctrines that have arisen and will teach the Dhamma with its wonders. |
Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti. |
I will not, Evil One, attain final Nibbāna as long as my male lay followers have not become accomplished, trained, confident, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing the proper way, living in accordance with the Dhamma, having learned their own teacher’s doctrine, they will not declare it, teach it, make it known, establish it, reveal it, analyze it, and make it clear, until they have well refuted by means of the Dhamma any opposing doctrines that have arisen and will teach the Dhamma with its wonders. |
Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti. |
I will not, Evil One, attain final Nibbāna as long as my female lay followers have not become accomplished, trained, confident, learned, bearers of the Dhamma, practicing in accordance with the Dhamma, practicing the proper way, living in accordance with the Dhamma, having learned their own teacher’s doctrine, they will not declare it, teach it, make it known, establish it, reveal it, analyze it, and make it clear, until they have well refuted by means of the Dhamma any opposing doctrines that have arisen and will teach the Dhamma with its wonders. |
Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti. |
I will not, Evil One, attain final Nibbāna, as long as this holy life of mine has not become successful and prosperous, widespread, known to many, widely diffused, until it is well proclaimed among gods and humans.’ |
Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṁ tenupasaṅkami; |
Just now, Ānanda, today at the Cāpāla Shrine, Māra the Evil One approached me; |
upasaṅkamitvā ekamantaṁ aṭṭhāsi. |
having approached, he stood to one side. |
Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca: |
Standing to one side, Ānanda, Māra the Evil One said this to me: |
‘parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. |
‘May the Blessed One, venerable sir, now attain final Nibbāna! May the Fortunate One attain final Nibbāna! Now, venerable sir, is the time for the Blessed One’s final Nibbāna. |
Bhāsitā kho panesā, bhante, bhagavatā vācā: |
For this word was spoken by the Blessed One, venerable sir: |
“na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti …pe… yāva me bhikkhuniyo na sāvikā bhavissanti …pe… yāva me upāsakā na sāvakā bhavissanti …pe… yāva me upāsikā na sāvikā bhavissanti …pe… yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitan”ti. |
“I will not, Evil One, attain final Nibbāna as long as my bhikkhu disciples have not become… and so on… as long as my bhikkhunī disciples have not become… and so on… as long as my male lay followers have not become… and so on… as long as my female lay followers have not become… and so on… as long as this holy life of mine has not become successful and prosperous, widespread, known to many, widely diffused, until it is well proclaimed among gods and humans.” |
Etarahi kho pana, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitaṁ. |
And now, venerable sir, the holy life of the Blessed One is successful and prosperous, widespread, known to many, widely diffused, and well proclaimed among gods and humans. |
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti. |
May the Blessed One, venerable sir, now attain final Nibbāna! May the Fortunate One attain final Nibbāna! Now, venerable sir, is the time for the Blessed One’s final Nibbāna.’ |
Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ: |
When this was said, I, Ānanda, said this to Māra the Evil One: |
‘appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati. |
‘Be at ease, Evil One. The final Nibbāna of the Tathāgata will not be long delayed. |
Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī’ti. |
At the end of three months from now, the Tathāgata will attain final Nibbāna.’ |
Idāneva kho, ānanda, ajja cāpāle cetiye tathāgatena satena sampajānena āyusaṅkhāro ossaṭṭho”ti. |
Just now, Ānanda, today at the Cāpāla Shrine, the Tathāgata, mindful and clearly comprehending, relinquished the life-sustaining volitional formation.” |
20. Ānandayācanakathā |
20. Ānanda's Entreaty |
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: |
When this was said, the venerable Ānanda said to the Blessed One: |
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. |
“May the Blessed One, venerable sir, remain for an aeon! May the Fortunate One remain for an aeon, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans.” |
“Alaṁ dāni, ānanda. |
“Enough now, Ānanda. |
Mā tathāgataṁ yāci, akālo dāni, ānanda, tathāgataṁ yācanāyā”ti. |
Do not entreat the Tathāgata. The time for entreating the Tathāgata, Ānanda, has now passed.” |
Dutiyampi kho āyasmā ānando …pe… tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca: |
A second time the venerable Ānanda ...and so on... A third time the venerable Ānanda said to the Blessed One: |
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. |
“May the Blessed One, venerable sir, remain for an aeon! May the Fortunate One remain for an aeon, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans.” |
“Saddahasi tvaṁ, ānanda, tathāgatassa bodhin”ti? |
“Do you have faith, Ānanda, in the Tathāgata’s enlightenment?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Atha kiñcarahi tvaṁ, ānanda, tathāgataṁ yāvatatiyakaṁ abhinippīḷesī”ti? |
“Then why, Ānanda, do you press the Tathāgata up to a third time?” |
“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
“Face to face with the Blessed One, venerable sir, I have heard this, face to face I have received it: |
‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. |
‘For whomever, Ānanda, the four bases of spiritual power have been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken, he, if he so wishes, could remain for an aeon or for the remainder of an aeon. |
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. |
For the Tathāgata, Ānanda, the four bases of spiritual power have been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken. |
So ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’”ti. |
If he so wishes, Ānanda, the Tathāgata could remain for an aeon or for the remainder of an aeon.’” |
“Saddahasi tvaṁ, ānandā”ti? |
“Do you have faith, Ānanda?” |
“Evaṁ, bhante”. |
“Yes, venerable sir.” |
“Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ tathāgatena evaṁ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: |
“Therefore, Ānanda, this is your own fault, your own failing, that when such a gross hint was being made by the Tathāgata, such a gross overt sign was being made, you were unable to penetrate it, and you did not entreat the Tathāgata: |
‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. |
‘May the Blessed One, venerable sir, remain for an aeon! May the Fortunate One remain for an aeon, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans.’ |
Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. |
If you, Ānanda, had entreated the Tathāgata, the Tathāgata might have rejected your words twice, but the third time he would have consented. |
Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ. |
Therefore, Ānanda, this is your own fault, your own failing. |
Ekamidāhaṁ, ānanda, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate. |
On one occasion, Ānanda, I was dwelling in Rājagaha on the Gijjhakūṭa mountain. |
Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ: |
There too, Ānanda, I addressed you: |
‘ramaṇīyaṁ, ānanda, rājagahaṁ, ramaṇīyo, ānanda, gijjhakūṭo pabbato. |
‘Delightful, Ānanda, is Rājagaha; delightful, Ānanda, is the Gijjhakūṭa mountain. |
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. |
For whomever, Ānanda, the four bases of spiritual power have been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken, he, if he so wishes, could remain for an aeon or for the remainder of an aeon. |
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti. |
For the Tathāgata, Ānanda, the four bases of spiritual power have been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken. If he so wishes, Ānanda, the Tathāgata could remain for an aeon or for the remainder of an aeon.’ |
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: |
Even so, you, Ānanda, when such a gross hint was being made by the Tathāgata, such a gross overt sign was being made, were unable to penetrate it, and you did not entreat the Tathāgata: |
‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. |
‘May the Blessed One, venerable sir, remain for an aeon! May the Fortunate One remain for an aeon, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans.’ |
Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. |
If you, Ānanda, had entreated the Tathāgata, the Tathāgata might have rejected your words twice, but the third time he would have consented. |
Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ. |
Therefore, Ānanda, this is your own fault, your own failing. |
Ekamidāhaṁ, ānanda, samayaṁ tattheva rājagahe viharāmi gotamanigrodhe …pe… tattheva rājagahe viharāmi corapapāte … tattheva rājagahe viharāmi vebhārapasse sattapaṇṇiguhāyaṁ … tattheva rājagahe viharāmi isigilipasse kāḷasilāyaṁ … tattheva rājagahe viharāmi sītavane sappasoṇḍikapabbhāre … tattheva rājagahe viharāmi tapodārāme … tattheva rājagahe viharāmi veḷuvane kalandakanivāpe … tattheva rājagahe viharāmi jīvakambavane … tattheva rājagahe viharāmi maddakucchismiṁ migadāye. |
On one occasion, Ānanda, I was dwelling in that same Rājagaha at the Gotama Banyan Tree... and so on... in that same Rājagaha at the Corapapāta... in that same Rājagaha at the Sattapaṇṇi Cave on the side of Mount Vebhāra... in that same Rājagaha at the Kāḷasilā on the side of Mount Isigili... in that same Rājagaha at the Sappasoṇḍika slope in the Sītavana... in that same Rājagaha at the Tapodārāma... in that same Rājagaha at the Veḷuvana, the Kalandakanivāpa... in that same Rājagaha at Jīvaka's Mango Grove... in that same Rājagaha at the Maddakucchi Deer Park. |
Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ: |
There too, Ānanda, I addressed you: |
‘ramaṇīyaṁ, ānanda, rājagahaṁ, ramaṇīyo gijjhakūṭo pabbato, ramaṇīyo gotamanigrodho, ramaṇīyo corapapāto, ramaṇīyā vebhārapasse sattapaṇṇiguhā, ramaṇīyā isigilipasse kāḷasilā, ramaṇīyo sītavane sappasoṇḍikapabbhāro, ramaṇīyo tapodārāmo, ramaṇīyo veḷuvane kalandakanivāpo, ramaṇīyaṁ jīvakambavanaṁ, ramaṇīyo maddakucchismiṁ migadāyo. |
‘Delightful, Ānanda, is Rājagaha; delightful is the Gijjhakūṭa mountain; delightful is the Gotama Banyan Tree; delightful is the Corapapāta; delightful is the Sattapaṇṇi Cave on the side of Mount Vebhāra; delightful is the Kāḷasilā on the side of Mount Isigili; delightful is the Sappasoṇḍika slope in the Sītavana; delightful is the Tapodārāma; delightful is the Veḷuvana, the Kalandakanivāpa; delightful is Jīvaka's Mango Grove; delightful is the Maddakucchi Deer Park. |
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā …pe… ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti. |
For whomever, Ānanda, the four bases of spiritual power have been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken... and so on... if he so wishes, Ānanda, the Tathāgata could remain for an aeon or for the remainder of an aeon.’ |
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: |
Even so, you, Ānanda, when such a gross hint was being made by the Tathāgata, such a gross overt sign was being made, were unable to penetrate it, and you did not entreat the Tathāgata: |
‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. |
‘May the Blessed One, venerable sir, remain for an aeon! May the Fortunate One remain for an aeon, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans.’ |
Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. |
If you, Ānanda, had entreated the Tathāgata, the Tathāgata might have rejected your words twice, but the third time he would have consented. |
Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ. |
Therefore, Ānanda, this is your own fault, your own failing. |
Ekamidāhaṁ, ānanda, samayaṁ idheva vesāliyaṁ viharāmi udene cetiye. |
On one occasion, Ānanda, I was dwelling right here in Vesālī at the Udena shrine. |
Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ: |
There too, Ānanda, I addressed you: |
‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ. |
‘Delightful, Ānanda, is Vesālī; delightful is the Udena shrine. |
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. |
For whomever, Ānanda, the four bases of spiritual power have been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken, he, if he so wishes, could remain for an aeon or for the remainder of an aeon. |
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti. |
For the Tathāgata, Ānanda, the four bases of spiritual power have been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken. If he so wishes, Ānanda, the Tathāgata could remain for an aeon or for the remainder of an aeon.’ |
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: |
Even so, you, Ānanda, when such a gross hint was being made by the Tathāgata, such a gross overt sign was being made, were unable to penetrate it, and you did not entreat the Tathāgata: |
‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. |
‘May the Blessed One, venerable sir, remain for an aeon! May the Fortunate One remain for an aeon, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans.’ |
Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya, tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ. |
If you, Ānanda, had entreated the Tathāgata, the Tathāgata might have rejected your words twice, but the third time he would have consented, therefore, Ānanda, this is your own fault, your own failing. |
Ekamidāhaṁ, ānanda, samayaṁ idheva vesāliyaṁ viharāmi gotamake cetiye …pe… idheva vesāliyaṁ viharāmi sattambe cetiye … idheva vesāliyaṁ viharāmi bahuputte cetiye … idheva vesāliyaṁ viharāmi sārandade cetiye … idāneva kho tāhaṁ, ānanda, ajja cāpāle cetiye āmantesiṁ: |
On one occasion, Ānanda, I was dwelling right here in Vesālī at the Gotamaka shrine... and so on... right here in Vesālī at the Sattamba shrine... right here in Vesālī at the Bahuputta shrine... right here in Vesālī at the Sārandada shrine... and just now, Ānanda, today at the Cāpāla shrine, I addressed you: |
‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ. |
‘Delightful, Ānanda, is Vesālī; delightful is the Udena shrine; delightful is the Gotamaka shrine; delightful is the Sattamba shrine; delightful is the Bahuputta shrine; delightful is the Sārandada shrine; delightful is the Cāpāla shrine. |
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. |
For whomever, Ānanda, the four bases of spiritual power have been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken, he, if he so wishes, could remain for an aeon or for the remainder of an aeon. |
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti. |
For the Tathāgata, Ānanda, the four bases of spiritual power have been developed, made much of, made a vehicle, made a foundation, established, consolidated, and well undertaken. If he so wishes, Ānanda, the Tathāgata could remain for an aeon or for the remainder of an aeon.’ |
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci: |
Even so, you, Ānanda, when such a gross hint was being made by the Tathāgata, such a gross overt sign was being made, were unable to penetrate it, and you did not entreat the Tathāgata: |
‘tiṭṭhatu bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. |
‘May the Blessed One remain for an aeon! May the Fortunate One remain for an aeon, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans.’ |
Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. |
If you, Ānanda, had entreated the Tathāgata, the Tathāgata might have rejected your words twice, but the third time he would have consented. |
Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ. |
Therefore, Ānanda, this is your own fault, your own failing. |
Nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ: |
Was it not declared by me beforehand, Ānanda: |
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. |
‘With all that is dear and beloved there must be change, separation, and otherness. |
Taṁ kutettha, ānanda, labbhā, yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti netaṁ ṭhānaṁ vijjati’. |
How, Ānanda, could it be that what is born, come to be, conditioned, and subject to perishing, should not perish? That is not possible.’ |
Yaṁ kho panetaṁ, ānanda, tathāgatena cattaṁ vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ ossaṭṭho āyusaṅkhāro, ekaṁsena vācā bhāsitā: |
And that, Ānanda, which has been relinquished, given up, released, abandoned, and renounced by the Tathāgata—the life-sustaining volitional formation—the word has been spoken unequivocally: |
‘na ciraṁ tathāgatassa parinibbānaṁ bhavissati. |
‘The final Nibbāna of the Tathāgata will not be long delayed. |
Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī’ti. |
At the end of three months from now, the Tathāgata will attain final Nibbāna.’ |
Tañca tathāgato jīvitahetu puna paccāvamissatīti netaṁ ṭhānaṁ vijjati. |
That the Tathāgata should, for the sake of life, go back on that is not possible. |
Āyāmānanda, yena mahāvanaṁ kūṭāgārasālā tenupasaṅkamissāmā”ti. |
Come, Ānanda, let us go to the Great Wood, to the hall with the peaked roof.” |
“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 mahāvanaṁ kūṭāgārasālā tenupasaṅkami; |
Then the Blessed One, together with the venerable Ānanda, went to the Great Wood, to the hall with the peaked roof. |
upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi: |
Having approached, he addressed the venerable Ānanda: |
“gaccha tvaṁ, ānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti. |
“Go, Ānanda, and gather in the assembly hall all the bhikkhus who are dwelling in the vicinity of Vesālī.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; |
“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One, and having gathered all the bhikkhus who were dwelling in the vicinity of Vesālī in the assembly hall, he approached the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
Having approached, he paid homage to the Blessed One and stood to one side. |
Ekamantaṁ ṭhito kho āyasmā ānando bhagavantaṁ etadavoca: |
Standing to one side, the venerable Ānanda said this to the Blessed One: |
“sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṁ maññatī”ti. |
“The Saṅgha of bhikkhus is assembled, venerable sir. Now is the time, venerable sir, for the Blessed One to do what he thinks fit.” |
(…) |
...etc... |
Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; |
Then the Blessed One went to the assembly hall; |
upasaṅkamitvā paññatte āsane nisīdi. |
having approached, he sat down on the prepared seat. |
Nisajja kho bhagavā bhikkhū āmantesi: |
Having sat down, the Blessed One addressed the bhikkhus: |
“tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
“Therefore, bhikkhus, those things which I have taught you after having directly known them, you should thoroughly learn, cultivate, develop, and make much of, so that this holy life may be lasting and long-standing, that it may be for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans. |
Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
And what, bhikkhus, are those things which I have taught you after having directly known them, which you should thoroughly learn, cultivate, develop, and make much of, so that this holy life may be lasting and long-standing, that it may be for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans? |
Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. |
They are: the four establishments of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path. |
Ime kho te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. |
These, bhikkhus, are the things which I have taught you after having directly known them, which you should thoroughly learn, cultivate, develop, and make much of, so that this holy life may be lasting and long-standing, that it may be for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans.” |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādetha. |
“Now, bhikkhus, I declare to you: all conditioned phenomena are subject to decay; strive on with heedfulness. |
Naciraṁ tathāgatassa parinibbānaṁ bhavissati. |
The final Nibbāna of the Tathāgata will not be long delayed. |
Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti. |
At the end of three months from now, the Tathāgata will attain final Nibbāna.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: |
Having said this, the Fortunate One, the Teacher, then said further: |
“Paripakko vayo mayhaṁ, |
“My age is now mature, |
parittaṁ mama jīvitaṁ; |
my life is short; |
Pahāya vo gamissāmi, |
Leaving you, I will go, |
kataṁ me saraṇamattano. |
I have made a refuge for myself. |
Appamattā satīmanto, |
Be heedful and mindful, |
susīlā hotha bhikkhavo; |
O bhikkhus, be virtuous; |
Susamāhitasaṅkappā, |
With well-concentrated thoughts, |
sacittamanurakkhatha. |
guard your own minds. |
Yo imasmiṁ dhammavinaye, |
He who in this Dhamma and Discipline, |
appamatto vihassati; |
dwells heedfully; |
Pahāya jātisaṁsāraṁ, |
Having abandoned the round of births, |
dukkhassantaṁ karissatī”ti. |
will make an end of suffering.” |
Tatiyo bhāṇavāro. |
Third recitation section. |
21. Nāgāpalokita |
21. The Elephant's Gaze |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. |
Then the Blessed One, having dressed in the morning, taking his bowl and outer robe, entered Vesālī for alms. |
Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto nāgāpalokitaṁ vesāliṁ apaloketvā āyasmantaṁ ānandaṁ āmantesi: |
After walking for alms in Vesālī, after the meal, on his return from the alms round, looking at Vesālī with an elephant’s gaze, he addressed the venerable Ānanda: |
“idaṁ pacchimakaṁ, ānanda, tathāgatassa vesāliyā dassanaṁ bhavissati. |
“This will be the last time, Ānanda, that the Tathāgata beholds Vesālī. |
Āyāmānanda, yena bhaṇḍagāmo tenupasaṅkamissāmā”ti. |
Come, Ānanda, let us go to the village of Bhaṇḍa.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. |
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena bhaṇḍagāmo tadavasari. |
Then the Blessed One, together with a great Saṅgha of bhikkhus, arrived at the village of Bhaṇḍa. |
Tatra sudaṁ bhagavā bhaṇḍagāme viharati. |
There the Blessed One stayed in the village of Bhaṇḍa. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“catunnaṁ, bhikkhave, dhammānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. |
“It is, bhikkhus, through not understanding, through not penetrating four things that this long course of running on and wandering on in saṃsāra has been experienced both by me and by you. |
Katamesaṁ catunnaṁ? |
What four? |
Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. |
It is, bhikkhus, through not understanding, through not penetrating noble virtue that this long course of running on and wandering on in saṃsāra has been experienced both by me and by you. |
Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. |
It is, bhikkhus, through not understanding, through not penetrating noble concentration that this long course of running on and wandering on in saṃsāra has been experienced both by me and by you. |
Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. |
It is, bhikkhus, through not understanding, through not penetrating noble wisdom that this long course of running on and wandering on in saṃsāra has been experienced both by me and by you. |
Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. |
It is, bhikkhus, through not understanding, through not penetrating noble liberation that this long course of running on and wandering on in saṃsāra has been experienced both by me and by you. |
Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti. |
Now, bhikkhus, this noble virtue has been understood and penetrated, noble concentration has been understood and penetrated, noble wisdom has been understood and penetrated, noble liberation has been understood and penetrated. The craving for existence has been cut off, the conduit to existence has been exhausted, now there is no more renewed existence.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: |
Having said this, the Fortunate One, the Teacher, then said further: |
“Sīlaṁ samādhi paññā ca, |
“Virtue, concentration, and wisdom, |
vimutti ca anuttarā; |
and liberation unsurpassed; |
Anubuddhā ime dhammā, |
These things were understood |
gotamena yasassinā. |
by the glorious Gotama. |
Iti buddho abhiññāya, |
Thus the Buddha, having known, |
dhammamakkhāsi bhikkhunaṁ; |
declared the Dhamma to the bhikkhus; |
Dukkhassantakaro satthā, |
The Teacher who made an end of suffering, |
cakkhumā parinibbuto”ti. |
the one with vision, has finally attained Nibbāna.” |
Tatrāpi sudaṁ bhagavā bhaṇḍagāme viharanto etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti: |
And while the Blessed One was staying in the village of Bhaṇḍa, he gave this extensive Dhamma talk to the bhikkhus: |
“iti sīlaṁ, iti samādhi, iti paññā. |
“Such is virtue, such is concentration, such is wisdom. |
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. |
Concentration, when developed and cultivated through virtue, is of great fruit, of great benefit. |
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. |
Wisdom, when developed and cultivated through concentration, is of great fruit, of great benefit. |
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—kāmāsavā, bhavāsavā, avijjāsavā”ti. |
The mind, when developed and cultivated through wisdom, is completely liberated from the taints, that is to say—from the taint of sensual desire, the taint of existence, the taint of ignorance.” |
22. Catumahāpadesakathā |
22. Discourse on the Four Great References |
Atha kho bhagavā bhaṇḍagāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One, having stayed in the village of Bhaṇḍa for as long as he wished, addressed the venerable Ānanda: |
“āyāmānanda, yena hatthigāmo, |
“Come, Ānanda, let us go to the village of Hatthi, |
yena ambagāmo, |
to the village of Amba, |
yena jambugāmo, |
to the village of Jambu, |
yena bhoganagaraṁ tenupasaṅkamissāmā”ti. |
let us go to the city of Bhoga.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. |
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena bhoganagaraṁ tadavasari. |
Then the Blessed One, together with a great Saṅgha of bhikkhus, arrived at the city of Bhoga. |
Tatra sudaṁ bhagavā bhoganagare viharati ānande cetiye. |
There the Blessed One stayed in the city of Bhoga, at the Ānanda shrine. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“cattārome, bhikkhave, mahāpadese desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. |
“I will teach you, bhikkhus, these four great references. 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: |
“Idha, bhikkhave, bhikkhu evaṁ vadeyya: |
“Here, bhikkhus, a bhikkhu might say thus: |
‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ, ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti. |
‘Face to face with the Blessed One, friend, I have heard this, face to face I have received it: this is the Dhamma, this is the Discipline, this is the Teacher’s Dispensation.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
The speech of that bhikkhu, bhikkhus, should neither be approved of nor scorned. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. |
Without approving or scorning, having thoroughly learned those words and phrases, they should be collated with the Suttas and compared with the Vinaya. |
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ: |
If, when collated with the Suttas and compared with the Vinaya, they do not collate with the Suttas and do not compare with the Vinaya, you should come to the conclusion: |
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ; |
‘Certainly, this is not the word of the Blessed One; |
imassa ca bhikkhuno duggahitan’ti. |
it has been wrongly grasped by this bhikkhu.’ |
Iti hetaṁ, bhikkhave, chaḍḍeyyātha. |
And so, bhikkhus, you should reject it. |
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: |
If, when collated with the Suttas and compared with the Vinaya, they do collate with the Suttas and do compare with the Vinaya, you should come to the conclusion: |
‘addhā idaṁ tassa bhagavato vacanaṁ; |
‘Certainly, this is the word of the Blessed One; |
imassa ca bhikkhuno suggahitan’ti. |
it has been well grasped by this bhikkhu.’ |
Idaṁ, bhikkhave, paṭhamaṁ mahāpadesaṁ dhāreyyātha. |
This, bhikkhus, you should remember as the first great reference. |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
Again, bhikkhus, a bhikkhu might say thus: |
‘amukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho. |
‘In a certain dwelling place, the Saṅgha dwells with its elders and leaders. |
Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ, ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti. |
Face to face with that Saṅgha I have heard, face to face I have received it: this is the Dhamma, this is the Discipline, this is the Teacher’s Dispensation.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
The speech of that bhikkhu, bhikkhus, should neither be approved of nor scorned. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. |
Without approving or scorning, having thoroughly learned those words and phrases, they should be collated with the Suttas and compared with the Vinaya. |
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ: |
If, when collated with the Suttas and compared with the Vinaya, they do not collate with the Suttas and do not compare with the Vinaya, you should come to the conclusion: |
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ; |
‘Certainly, this is not the word of the Blessed One; |
tassa ca saṅghassa duggahitan’ti. |
it has been wrongly grasped by that Saṅgha.’ |
Itihetaṁ, bhikkhave, chaḍḍeyyātha. |
And so, bhikkhus, you should reject it. |
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: |
If, when collated with the Suttas and compared with the Vinaya, they do collate with the Suttas and do compare with the Vinaya, you should come to the conclusion: |
‘addhā idaṁ tassa bhagavato vacanaṁ; |
‘Certainly, this is the word of the Blessed One; |
tassa ca saṅghassa suggahitan’ti. |
it has been well grasped by that Saṅgha.’ |
Idaṁ, bhikkhave, dutiyaṁ mahāpadesaṁ dhāreyyātha. |
This, bhikkhus, you should remember as the second great reference. |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
Again, bhikkhus, a bhikkhu might say thus: |
‘amukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. |
‘In a certain dwelling place many elder bhikkhus dwell, who are very learned, who have mastered the collections, who are bearers of the Dhamma, bearers of the Vinaya, bearers of the Mātikās. |
Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ—ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti. |
Face to face with those elders I have heard, face to face I have received it—this is the Dhamma, this is the Discipline, this is the Teacher’s Dispensation.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ … pe… na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ: |
The speech of that bhikkhu, bhikkhus, should neither be approved of... and so on... and do not compare with the Vinaya, you should come to the conclusion: |
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ; |
‘Certainly, this is not the word of the Blessed One; |
tesañca therānaṁ duggahitan’ti. |
it has been wrongly grasped by those elders.’ |
Itihetaṁ, bhikkhave, chaḍḍeyyātha. |
And so, bhikkhus, you should reject it. |
Tāni ce sutte osāriyamānāni …pe… vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: |
If, when collated with the Suttas... and so on... and do compare with the Vinaya, you should come to the conclusion: |
‘addhā idaṁ tassa bhagavato vacanaṁ; |
‘Certainly, this is the word of the Blessed One; |
tesañca therānaṁ suggahitan’ti. |
it has been well grasped by those elders.’ |
Idaṁ, bhikkhave, tatiyaṁ mahāpadesaṁ dhāreyyātha. |
This, bhikkhus, you should remember as the third great reference. |
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: |
Again, bhikkhus, a bhikkhu might say thus: |
‘amukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. |
‘In a certain dwelling place a single elder bhikkhu dwells, who is very learned, who has mastered the collections, who is a bearer of the Dhamma, a bearer of the Vinaya, a bearer of the Mātikās. |
Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ—ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti. |
Face to face with that elder I have heard, face to face I have received it—this is the Dhamma, this is the Discipline, this is the Teacher’s Dispensation.’ |
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. |
The speech of that bhikkhu, bhikkhus, should neither be approved of nor scorned. |
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. |
Without approving or scorning, having thoroughly learned those words and phrases, they should be collated with the Suttas and compared with the Vinaya. |
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ: |
If, when collated with the Suttas and compared with the Vinaya, they do not collate with the Suttas and do not compare with the Vinaya, you should come to the conclusion: |
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ; |
‘Certainly, this is not the word of the Blessed One; |
tassa ca therassa duggahitan’ti. |
it has been wrongly grasped by that elder.’ |
Itihetaṁ, bhikkhave, chaḍḍeyyātha. |
And so, bhikkhus, you should reject it. |
Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: |
And if, when collated with the Suttas and compared with the Vinaya, they do collate with the Suttas and do compare with the Vinaya, you should come to the conclusion: |
‘addhā idaṁ tassa bhagavato vacanaṁ; |
‘Certainly, this is the word of the Blessed One; |
tassa ca therassa suggahitan’ti. |
it has been well grasped by that elder.’ |
Idaṁ, bhikkhave, catutthaṁ mahāpadesaṁ dhāreyyātha. |
This, bhikkhus, you should remember as the fourth great reference. |
Ime kho, bhikkhave, cattāro mahāpadese dhāreyyāthā”ti. |
These, bhikkhus, are the four great references you should remember.” |
Tatrapi sudaṁ bhagavā bhoganagare viharanto ānande cetiye etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti: |
And while the Blessed One was staying in the city of Bhoga, at the Ānanda shrine, he gave this extensive Dhamma talk to the bhikkhus: |
“iti sīlaṁ, iti samādhi, iti paññā. |
“Such is virtue, such is concentration, such is wisdom. |
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. |
Concentration, when developed and cultivated through virtue, is of great fruit, of great benefit. |
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. |
Wisdom, when developed and cultivated through concentration, is of great fruit, of great benefit. |
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—kāmāsavā, bhavāsavā, avijjāsavā”ti. |
The mind, when developed and cultivated through wisdom, is completely liberated from the taints, that is to say—from the taint of sensual desire, the taint of existence, the taint of ignorance.” |
23. Kammāraputtacundavatthu |
23. The Story of Cunda the Metalsmith's Son |
Atha kho bhagavā bhoganagare yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One, having stayed in the city of Bhoga for as long as he wished, addressed the venerable Ānanda: |
“āyāmānanda, yena pāvā tenupasaṅkamissāmā”ti. |
“Come, Ānanda, let us go to Pāvā.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. |
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena pāvā tadavasari. |
Then the Blessed One, together with a great Saṅgha of bhikkhus, arrived at Pāvā. |
Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane. |
There the Blessed One stayed in Pāvā, in the mango grove of Cunda, the son of a metalsmith. |
Assosi kho cundo kammāraputto: |
Cunda, the son of a metalsmith, heard: |
“bhagavā kira pāvaṁ anuppatto, pāvāyaṁ viharati mayhaṁ ambavane”ti. |
“The Blessed One, it is said, has arrived at Pāvā and is staying in my mango grove.” |
Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; |
Then Cunda, the son of a metalsmith, approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat to one side. |
Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. |
As Cunda, the son of a metalsmith, was sitting to one side, the Blessed One instructed, exhorted, inspired, and gladdened him with a talk on the Dhamma. |
Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: |
Then Cunda, the son of a metalsmith, having been instructed, exhorted, inspired, and gladdened by the Blessed One’s talk on the Dhamma, said to the Blessed One: |
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. |
“May the Blessed One, venerable sir, accept tomorrow’s meal from me, together with the Saṅgha of bhikkhus.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by his silence. |
Atha kho cundo kammāraputto bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then Cunda, the son of a metalsmith, having understood the Blessed One’s consent, rose from his seat, paid homage to the Blessed One, and keeping him on his right, departed. |
Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi: |
Then Cunda, the son of a metalsmith, after the passing of that night, had superior hard and soft foods prepared in his own residence, and an abundance of sūkaramaddava, and had the time announced to the Blessed One: |
“kālo, bhante, niṭṭhitaṁ bhattan”ti. |
“It is time, venerable sir, the meal is ready.” |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṁ tenupasaṅkami; |
Then the Blessed One, having dressed in the morning, taking his bowl and outer robe, went together with the Saṅgha of bhikkhus to the residence of Cunda, the son of a metalsmith. |
upasaṅkamitvā paññatte āsane nisīdi. |
Having approached, he sat down on the prepared seat. |
Nisajja kho bhagavā cundaṁ kammāraputtaṁ āmantesi: |
Having sat down, the Blessed One addressed Cunda, the son of a metalsmith: |
“yaṁ te, cunda, sūkaramaddavaṁ paṭiyattaṁ, tena maṁ parivisa. |
“As to the sūkaramaddava you have prepared, Cunda, serve it to me. |
Yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, tena bhikkhusaṅghaṁ parivisā”ti. |
As to the other hard and soft foods that have been prepared, serve them to the Saṅgha of bhikkhus.” |
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ paṭiyattaṁ, tena bhagavantaṁ parivisi. |
“Yes, venerable sir,” Cunda, the son of a metalsmith, replied to the Blessed One, and the sūkaramaddava that had been prepared, he served to the Blessed One. |
Yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, tena bhikkhusaṅghaṁ parivisi. |
As to the other hard and soft foods that had been prepared, he served them to the Saṅgha of bhikkhus. |
Atha kho bhagavā cundaṁ kammāraputtaṁ āmantesi: |
Then the Blessed One addressed Cunda the smith’s son: |
“yaṁ te, cunda, sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇāhi. |
“Cunda, whatever sūkaramaddava is left over, bury that in a pit. |
Nāhaṁ taṁ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṁ paribhuttaṁ sammā pariṇāmaṁ gaccheyya aññatra tathāgatassā”ti. |
I do not see anyone in this world with its devas, Māra, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans, by whom that, if eaten, could be rightly digested, except for the Tathāgata.” |
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; |
“So be it, Bhante,” Cunda the smith’s son replied to the Blessed One, and having buried in a pit whatever sūkaramaddava was left over, he approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. |
The Blessed One instructed, roused, inspired, and gladdened Cunda the smith’s son, who was sitting to one side, with a talk on the Dhamma, and then he rose from his seat and departed. |
(…) |
|
Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā. |
Then after the Blessed One had eaten the meal of Cunda the smith’s son, a severe illness arose in him, a bloody flux, and sharp pains occurred, tending toward death. |
Tā sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno. |
The Blessed One endured them mindfully, with full awareness, and without being troubled. |
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One addressed the Venerable Ānanda: |
“āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti. |
“Come, Ānanda, let us go to Kusinārā.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“So be it, Bhante,” the Venerable Ānanda replied to the Blessed One. |
Cundassa bhattaṁ bhuñjitvā, |
Having eaten the meal of Cunda, |
kammārassāti me sutaṁ; |
the smith—so I have heard— |
Ābādhaṁ samphusī dhīro, |
The wise one experienced an illness, |
pabāḷhaṁ māraṇantikaṁ. |
severe and leading to death. |
Bhuttassa ca sūkaramaddavena, |
After eating the sūkaramaddava, |
Byādhippabāḷho udapādi satthuno; |
A severe sickness arose in the Teacher; |
Virecamāno bhagavā avoca, |
While being purged, the Blessed One said, |
“Gacchāmahaṁ kusināraṁ nagaran”ti. |
“I will go to the city of Kusinārā.” |
24. Pānīyāharaṇa |
24. The Request for Water |
Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; |
Then the Blessed One, having left the path, approached the foot of a certain tree; |
upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi: |
having approached, he addressed the Venerable Ānanda: |
“iṅgha me tvaṁ, ānanda, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, ānanda, nisīdissāmī”ti. |
“Please, Ānanda, fold my outer robe in four for me. I am tired, Ānanda, I will sit down.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi. |
“So be it, Bhante,” the Venerable Ānanda replied to the Blessed One, and he folded the outer robe in four. |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the prepared seat. |
Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Having sat down, the Blessed One addressed the Venerable Ānanda: |
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti. |
“Please, Ānanda, bring me some water. I am thirsty, Ānanda, I will drink.” |
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: |
When this was said, the Venerable Ānanda said this to the Blessed One: |
“idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati. |
“Just now, Bhante, five hundred carts have passed by. That little water, cut by the wheels, flows stirred and muddy. |
Ayaṁ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā. |
This Kakudhā river, Bhante, is not far, with clear water, pleasant water, cool water, translucent water, with good banks, and delightful. |
Ettha bhagavā pānīyañca pivissati, gattāni ca sītī karissatī”ti. |
There the Blessed One can both drink water and cool his limbs.” |
Dutiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
A second time the Blessed One addressed the Venerable Ānanda: |
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti. |
“Please, Ānanda, bring me some water. I am thirsty, Ānanda, I will drink.” |
Dutiyampi kho āyasmā ānando bhagavantaṁ etadavoca: |
A second time the Venerable Ānanda said this to the Blessed One: |
“idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati. |
“Just now, Bhante, five hundred carts have passed by. That little water, cut by the wheels, flows stirred and muddy. |
Ayaṁ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā. |
This Kakudhā river, Bhante, is not far, with clear water, pleasant water, cool water, translucent water, with good banks, and delightful. |
Ettha bhagavā pānīyañca pivissati, gattāni ca sītīkarissatī”ti. |
There the Blessed One can both drink water and cool his limbs.” |
Tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
A third time the Blessed One addressed the Venerable Ānanda: |
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti. |
“Please, Ānanda, bring me some water. I am thirsty, Ānanda, I will drink.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena sā nadikā tenupasaṅkami. |
“So be it, Bhante,” the Venerable Ānanda replied to the Blessed One, and taking the bowl, he approached that little river. |
Atha kho sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā, āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandittha. |
Then that little river, which was cut by the wheels, small, stirred, and muddy, as the Venerable Ānanda approached it, began to flow clear, bright, and untroubled. |
Atha kho āyasmato ānandassa etadahosi: |
Then it occurred to the Venerable Ānanda: |
“acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā. |
“Wonderful indeed, marvelous indeed, is the great power and great might of the Tathāgata! |
Ayañhi sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī”ti. |
For this little river, which was cut by the wheels, small, stirred, and muddy, upon my approach now flows clear, bright, and untroubled.” |
Pattena pānīyaṁ ādāya yena bhagavā tenupasaṅkami; |
Taking water in his bowl, he approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ etadavoca: |
having approached, he said this to the Blessed One: |
“acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā. |
“Wonderful, Bhante, marvelous, Bhante, is the great power and great might of the Tathāgata. |
Idāni sā bhante nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandittha. |
Just now, Bhante, that little river, which was cut by the wheels, small, stirred, and muddy, upon my approach began to flow clear, bright, and untroubled. |
Pivatu bhagavā pānīyaṁ pivatu sugato pānīyan”ti. |
Let the Blessed One drink the water, let the Fortunate One drink the water.” |
Atha kho bhagavā pānīyaṁ apāyi. |
Then the Blessed One drank the water. |
25. Pukkusamallaputtavatthu |
25. The Story of Pukkusa the Mallan |
Tena kho pana samayena pukkuso mallaputto āḷārassa kālāmassa sāvako kusinārāya pāvaṁ addhānamaggappaṭipanno hoti. |
Now at that time Pukkusa the Mallan, a disciple of Āḷāra Kālāma, was travelling on the high road from Kusinārā to Pāvā. |
Addasā kho pukkuso mallaputto bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. |
Pukkusa the Mallan saw the Blessed One sitting at the foot of a certain tree. |
Disvā yena bhagavā tenupasaṅkami; |
Seeing him, he approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinno kho pukkuso mallaputto bhagavantaṁ etadavoca: |
Sitting to one side, Pukkusa the Mallan said this to the Blessed One: |
“acchariyaṁ, bhante, abbhutaṁ, bhante, santena vata, bhante, pabbajitā vihārena viharanti. |
“Wonderful, Bhante, marvelous, Bhante, how peacefully the renunciants dwell! |
Bhūtapubbaṁ, bhante, āḷāro kālāmo addhānamaggappaṭipanno maggā okkamma avidūre aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. |
Formerly, Bhante, Āḷāra Kālāma was travelling along the high road and, leaving the road, sat down not far away at the foot of a certain tree for his day's abiding. |
Atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṁ kālāmaṁ nissāya nissāya atikkamiṁsu. |
Then, Bhante, five hundred carts passed by very close to Āḷāra Kālāma. |
Atha kho, bhante, aññataro puriso tassa sakaṭasatthassa piṭṭhito piṭṭhito āgacchanto yena āḷāro kālāmo tenupasaṅkami; |
Then, Bhante, a certain man who was following behind that caravan of carts approached Āḷāra Kālāma; |
upasaṅkamitvā āḷāraṁ kālāmaṁ etadavoca: |
having approached, he said this to Āḷāra Kālāma: |
‘api, bhante, pañcamattāni sakaṭasatāni atikkantāni addasā’ti? |
‘Did you, Bhante, see five hundred carts pass by?’ |
‘Na kho ahaṁ, āvuso, addasan’ti. |
‘No, friend, I did not see them.’ |
‘Kiṁ pana, bhante, saddaṁ assosī’ti? |
‘But what, Bhante, did you hear the sound?’ |
‘Na kho ahaṁ, āvuso, saddaṁ assosin’ti. |
‘No, friend, I did not hear the sound.’ |
‘Kiṁ pana, bhante, sutto ahosī’ti? |
‘But what, Bhante, were you asleep?’ |
‘Na kho ahaṁ, āvuso, sutto ahosin’ti. |
‘No, friend, I was not asleep.’ |
‘Kiṁ pana, bhante, saññī ahosī’ti? |
‘But what, Bhante, were you conscious?’ |
‘Evamāvuso’ti. ‘So tvaṁ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṁ assosi; |
‘Yes, friend.’ ‘So you, Bhante, being conscious and awake, neither saw the five hundred carts that passed so close by, nor heard the sound? |
apisu te, bhante, saṅghāṭi rajena okiṇṇā’ti? |
And was your outer robe, Bhante, sprinkled with dust?’ |
‘Evamāvuso’ti. |
‘Yes, friend.’ |
Atha kho, bhante, tassa purisassa etadahosi: |
Then, Bhante, it occurred to that man: |
‘acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti. |
‘Wonderful indeed, marvelous indeed, how peacefully the renunciants dwell! |
Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṁ sossatī’ti. |
For indeed, being conscious and awake, he neither saw the five hundred carts that passed so close by, nor will he hear the sound.’ |
Āḷāre kālāme uḷāraṁ pasādaṁ pavedetvā pakkāmī”ti. |
Having declared his great confidence in Āḷāra Kālāma, he departed.” |
“Taṁ kiṁ maññasi, pukkusa, katamaṁ nu kho dukkarataraṁ vā durabhisambhavataraṁ vā—yo vā saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva passeyya, na pana saddaṁ suṇeyya; |
“What do you think, Pukkusa, which is more difficult to do or more difficult to accomplish—that one who is conscious and awake should neither see five hundred carts passing close by, nor hear the sound; |
yo vā saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṁ suṇeyyā”ti? |
or that one who is conscious and awake, while the sky is raining and thundering and lightning is flashing and thunderbolts are crashing, should neither see it nor hear the sound?” |
“Kiñhi, bhante, karissanti pañca vā sakaṭasatāni cha vā sakaṭasatāni satta vā sakaṭasatāni aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni, sakaṭasahassaṁ vā sakaṭasatasahassaṁ vā. |
“What, Bhante, can five hundred carts, or six hundred, or seven hundred, or eight hundred, or nine hundred, or a hundred thousand carts do? |
Atha kho etadeva dukkaratarañceva durabhisambhavatarañca yo saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṁ suṇeyyā”ti. |
Indeed, it is far more difficult to do and more difficult to accomplish that one who is conscious and awake, while the sky is raining and thundering and lightning is flashing and thunderbolts are crashing, should neither see it nor hear the sound.” |
“Ekamidāhaṁ, pukkusa, samayaṁ ātumāyaṁ viharāmi bhusāgāre. |
“On one occasion, Pukkusa, I was dwelling at Ātumā in a threshing-house. |
Tena kho pana samayena deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā avidūre bhusāgārassa dve kassakā bhātaro hatā cattāro ca balibaddā. |
At that time, while the sky was raining and thundering and lightning was flashing and thunderbolts were crashing, two farmers, brothers, and four oxen were killed not far from the threshing-house. |
Atha kho, pukkusa, ātumāya mahājanakāyo nikkhamitvā yena te dve kassakā bhātaro hatā cattāro ca balibaddā tenupasaṅkami. |
Then, Pukkusa, a great crowd of people came out from Ātumā and approached the place where the two farmers, the brothers, and the four oxen had been killed. |
Tena kho panāhaṁ, pukkusa, samayena bhusāgārā nikkhamitvā bhusāgāradvāre abbhokāse caṅkamāmi. |
At that time, Pukkusa, I came out of the threshing-house and was walking in the open near the door of the threshing-house. |
Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṁ tenupasaṅkami; |
Then, Pukkusa, a certain man from that great crowd approached me; |
upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
having approached, he paid homage to me and stood to one side. |
Ekamantaṁ ṭhitaṁ kho ahaṁ, pukkusa, taṁ purisaṁ etadavocaṁ: |
Standing to one side, Pukkusa, I said this to that man: |
‘kiṁ nu kho eso, āvuso, mahājanakāyo sannipatito’ti? |
‘Why, friend, has this great crowd of people gathered?’ |
‘Idāni, bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā dve kassakā bhātaro hatā cattāro ca balibaddā. |
‘Just now, Bhante, while the sky was raining and thundering and lightning was flashing and thunderbolts were crashing, two farmers, brothers, and four oxen were killed. |
Ettheso mahājanakāyo sannipatito. |
On that account this great crowd of people has gathered. |
Tvaṁ pana, bhante, kva ahosī’ti? |
But you, Bhante, where were you?’ |
‘Idheva kho ahaṁ, āvuso, ahosin’ti. |
‘I was right here, friend.’ |
‘Kiṁ pana, bhante, addasā’ti? |
‘But what, Bhante, did you see?’ |
‘Na kho ahaṁ, āvuso, addasan’ti. |
‘No, friend, I did not see.’ |
‘Kiṁ pana, bhante, saddaṁ assosī’ti? |
‘But what, Bhante, did you hear the sound?’ |
‘Na kho ahaṁ, āvuso, saddaṁ assosin’ti. |
‘No, friend, I did not hear the sound.’ |
‘Kiṁ pana, bhante, sutto ahosī’ti? |
‘But what, Bhante, were you asleep?’ |
‘Na kho ahaṁ, āvuso, sutto ahosin’ti. |
‘No, friend, I was not asleep.’ |
‘Kiṁ pana, bhante, saññī ahosī’ti? |
‘But what, Bhante, were you conscious?’ |
‘Evamāvuso’ti. |
‘Yes, friend.’ |
‘So tvaṁ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṁ assosī’ti? |
‘So you, Bhante, being conscious and awake, while the sky was raining and thundering and lightning was flashing and thunderbolts were crashing, neither saw it nor heard the sound?’ |
‘Evamāvuso’ti. |
‘Yes, friend.’ |
Atha kho, pukkusa, tassa purisassa etadahosi: |
Then, Pukkusa, it occurred to that man: |
‘acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti. |
‘Wonderful indeed, marvelous indeed, how peacefully the renunciants dwell! |
Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṁ sossatī’ti. |
For indeed, being conscious and awake, while the sky is raining and thundering and lightning is flashing and thunderbolts are crashing, he neither sees it nor will he hear the sound.’ |
Mayi uḷāraṁ pasādaṁ pavedetvā maṁ abhivādetvā padakkhiṇaṁ katvā pakkāmī”ti. |
Having declared his great confidence in me, he paid homage to me, circumambulated me keeping his right side toward me, and departed.” |
Evaṁ vutte, pukkuso mallaputto bhagavantaṁ etadavoca: |
When this was said, Pukkusa the Mallan said to the Blessed One: |
“esāhaṁ, bhante, yo me āḷāre kālāme pasādo taṁ mahāvāte vā ophuṇāmi sīghasotāya vā nadiyā pavāhemi. |
“As for that confidence I had in Āḷāra Kālāma, Bhante, I let it be blown away by a great wind or carried away by a swift-flowing river. |
Abhikkantaṁ, bhante, abhikkantaṁ, bhante. |
Excellent, Bhante! Excellent, Bhante! |
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
Just as, Bhante, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or bring an oil lamp into the darkness so that those with sight might see forms; |
‘cakkhumanto rūpāni dakkhantī’ti; |
in the same way, the Dhamma has been made clear by the Blessed One in many ways. |
evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. |
I go for refuge, Bhante, to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. |
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life.” |
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
|
Atha kho pukkuso mallaputto aññataraṁ purisaṁ āmantesi: |
Then Pukkusa the Mallan addressed a certain man: |
“iṅgha me tvaṁ, bhaṇe, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āharā”ti. |
“Come, my good man, bring me a pair of burnished gold-colored robes, ready to wear.” |
“Evaṁ, bhante”ti kho so puriso pukkusassa mallaputtassa paṭissutvā taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āhari. |
“So be it, sir,” that man replied to Pukkusa the Mallan, and brought the pair of burnished gold-colored robes, ready to wear. |
Atha kho pukkuso mallaputto taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato upanāmesi: |
Then Pukkusa the Mallan offered the pair of burnished gold-colored robes, ready to wear, to the Blessed One: |
“idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ, taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti. |
“Bhante, this is a pair of burnished gold-colored robes, ready to wear. May the Blessed One accept it from me, out of compassion.” |
“Tena hi, pukkusa, ekena maṁ acchādehi, ekena ānandan”ti. |
“In that case, Pukkusa, clothe me with one, and Ānanda with the other.” |
“Evaṁ, bhante”ti kho pukkuso mallaputto bhagavato paṭissutvā ekena bhagavantaṁ acchādeti, ekena āyasmantaṁ ānandaṁ. |
“So be it, Bhante,” Pukkusa the Mallan replied to the Blessed One, and he clothed the Blessed One with one, and the Venerable Ānanda with the other. |
Atha kho bhagavā pukkusaṁ mallaputtaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. |
Then the Blessed One instructed, roused, inspired, and gladdened Pukkusa the Mallan with a talk on the Dhamma. |
Atha kho pukkuso mallaputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Then Pukkusa the Mallan, having been instructed, roused, inspired, and gladdened by the Blessed One with a talk on the Dhamma, rose from his seat, paid homage to the Blessed One, circumambulated him keeping his right side toward him, and departed. |
Atha kho āyasmā ānando acirapakkante pukkuse mallaputte taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmesi. |
Then, soon after Pukkusa the Mallan had left, the Venerable Ānanda placed that pair of burnished gold-colored robes, ready to wear, on the body of the Blessed One. |
Taṁ bhagavato kāyaṁ upanāmitaṁ hataccikaṁ viya khāyati. |
When placed on the body of the Blessed One, it seemed to have lost its brilliance. |
Atha kho āyasmā ānando bhagavantaṁ etadavoca: |
Then the Venerable Ānanda said this to the Blessed One: |
“acchariyaṁ, bhante, abbhutaṁ, bhante, yāva parisuddho, bhante, tathāgatassa chavivaṇṇo pariyodāto. |
“Wonderful, Bhante, marvelous, Bhante, how pure, Bhante, is the Tathāgata’s skin-color, how clear. |
Idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmitaṁ hataccikaṁ viya khāyatī”ti. |
When this pair of burnished gold-colored robes, ready to wear, was placed on the body of the Blessed One, it seemed to have lost its brilliance.” |
“Evametaṁ, ānanda, evametaṁ, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto. |
“So it is, Ānanda, so it is, Ānanda. On two occasions the Tathāgata’s body is exceptionally pure and his skin-color exceptionally clear. |
Katamesu dvīsu? |
Which two? |
Yañca, ānanda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati. |
The night, Ānanda, when the Tathāgata awakens to the unsurpassed perfect enlightenment, and the night when he attains final Nibbāna with the Nibbāna-element without residue remaining. |
Imesu kho, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto. |
On these two occasions, Ānanda, the Tathāgata’s body is exceptionally pure and his skin-color exceptionally clear. |
Ajja kho panānanda, rattiyā pacchime yāme kusinārāyaṁ upavattane mallānaṁ sālavane antarena yamakasālānaṁ tathāgatassa parinibbānaṁ bhavissati. |
Today, Ānanda, in the last watch of the night, in the Sāla grove of the Mallas at Upavattana in Kusinārā, between the twin Sāla trees, the Tathāgata’s final Nibbāna will take place. |
Āyāmānanda, yena kakudhā nadī tenupasaṅkamissāmā”ti. |
Come, Ānanda, let us go to the Kakudhā River.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“So be it, Bhante,” the Venerable Ānanda replied to the Blessed One. |
Siṅgīvaṇṇaṁ yugamaṭṭhaṁ, |
The pair of robes of golden sheen, |
pukkuso abhihārayi; |
Pukkusa had brought as an offering; |
Tena acchādito satthā, |
Clothed in them, the Teacher shone, |
hemavaṇṇo asobhathāti. |
like the color of gold. |
(…) |
...etc... |
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena kakudhā nadī tenupasaṅkami; |
Then the Blessed One, together with a great Saṅgha of bhikkhus, went to the Kakudhā River; |
upasaṅkamitvā kakudhaṁ nadiṁ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṁ tenupasaṅkami. |
having gone, he entered the Kakudhā River, and having bathed and drunk, he came out on the other side and went to the Mango Grove. |
Upasaṅkamitvā āyasmantaṁ cundakaṁ āmantesi: |
Having gone there, he addressed the Venerable Cundaka: |
“iṅgha me tvaṁ, cundaka, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, cundaka, nipajjissāmī”ti. |
“Please, Cundaka, fold my outer robe in four for me. I am tired, Cundaka, I will lie down.” |
“Evaṁ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi. |
“So be it, Bhante,” the Venerable Cundaka replied to the Blessed One, and he folded the outer robe in four. |
Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasikaritvā. |
Then the Blessed One assumed the lion’s posture on his right side, with one foot placed on the other, mindful and fully aware, having established in his mind the perception of rising. |
Āyasmā pana cundako tattheva bhagavato purato nisīdi. |
And the Venerable Cundaka sat down right there in front of the Blessed One. |
Gantvāna buddho nadikaṁ kakudhaṁ, |
The Buddha, having gone to the river Kakudhā, |
Acchodakaṁ sātudakaṁ vippasannaṁ; |
With water clear and pleasant and pure; |
Ogāhi satthā akilantarūpo, |
The Teacher entered, his form untired, |
Tathāgato appaṭimo ca loke. |
The Tathāgata, matchless in the world. |
Nhatvā ca pivitvā cudatāri satthā, |
Having bathed and drunk, the Teacher crossed over, |
Purakkhato bhikkhugaṇassa majjhe; |
At the head of the assembly of bhikkhus; |
Vattā pavattā bhagavā idha dhamme, |
The speaker, the proclaimer, the Blessed One in the Dhamma, |
Upāgami ambavanaṁ mahesi. |
The great sage approached the Mango Grove. |
Āmantayi cundakaṁ nāma bhikkhuṁ, |
He called the bhikkhu named Cundaka, |
Catugguṇaṁ santhara me nipajjaṁ; |
“Spread for me the fourfold robe to lie upon;” |
So codito bhāvitattena cundo, |
Urged by him, the one with developed mind, Cunda, |
Catugguṇaṁ santhari khippameva; |
Quickly spread the fourfold robe; |
Nipajji satthā akilantarūpo, |
The Teacher lay down, his form untired, |
Cundopi tattha pamukhe nisīdīti. |
And Cunda sat there in front. |
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One addressed the Venerable Ānanda: |
“siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṁ uppādeyya: |
“It may be, Ānanda, that someone might cause remorse in Cunda the smith’s son, saying: |
‘tassa te, āvuso cunda, alābhā tassa te dulladdhaṁ, yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto’ti. |
‘It is no gain for you, friend Cunda, it is a loss for you, that the Tathāgata, having eaten his last almsfood from you, attained final Nibbāna.’ |
Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo: |
Cunda’s remorse, Ānanda, should be dispelled in this way: |
‘tassa te, āvuso cunda, lābhā tassa te suladdhaṁ, yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto. |
‘It is a gain for you, friend Cunda, it is a great gain for you, that the Tathāgata, having eaten his last almsfood from you, attained final Nibbāna. |
Sammukhā metaṁ, āvuso cunda, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
Face to face with the Blessed One, friend Cunda, I have heard this, face to face I have received it: |
dveme piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca. |
These two alms offerings are of equal fruit, of equal result, and are of much greater fruit and much greater benefit than any other alms offerings. |
Katame dve? |
Which two? |
Yañca piṇḍapātaṁ paribhuñjitvā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca piṇḍapātaṁ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati. |
The almsfood after eating which the Tathāgata awakens to the unsurpassed perfect enlightenment, and the almsfood after eating which the Tathāgata attains final Nibbāna with the Nibbāna-element without residue remaining. |
Ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca. |
These two alms offerings are of equal fruit, of equal result, and are of much greater fruit and much greater benefit than any other alms offerings. |
Āyusaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, vaṇṇasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, sukhasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, yasasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, saggasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, ādhipateyyasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitan’ti. |
A kamma leading to long life has been accumulated by the Venerable Cunda the smith’s son, a kamma leading to beauty has been accumulated by the Venerable Cunda the smith’s son, a kamma leading to happiness has been accumulated by the Venerable Cunda the smith’s son, a kamma leading to fame has been accumulated by the Venerable Cunda the smith’s son, a kamma leading to heaven has been accumulated by the Venerable Cunda the smith’s son, a kamma leading to sovereignty has been accumulated by the Venerable Cunda the smith’s son.’ |
Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo”ti. |
In this way, Ānanda, the remorse of Cunda the smith’s son should be dispelled.” |
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi: |
Then the Blessed One, understanding the meaning of this, on that occasion uttered this inspired utterance: |
“Dadato puññaṁ pavaḍḍhati, |
“For one who gives, merit increases; |
Saṁyamato veraṁ na cīyati; |
From restraint, enmity is not accumulated; |
Kusalo ca jahāti pāpakaṁ, |
The skillful one abandons what is evil; |
Rāgadosamohakkhayā sanibbuto”ti. |
Through the destruction of lust, hatred, and delusion, one is at peace.” |
Catuttho bhāṇavāro. |
The Fourth Chapter for Recitation. |
26. Yamakasālā |
26. The Twin Sāla Trees |
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One addressed the Venerable Ānanda: |
“āyāmānanda, yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkamissāmā”ti. |
“Come, Ānanda, let us go to the far bank of the Hiraññavatī river, to the Sāla grove of the Mallas at Upavattana in Kusinārā.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“So be it, Bhante,” the Venerable Ānanda replied to the Blessed One. |
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkami. |
Then the Blessed One, together with a great Saṅgha of bhikkhus, went to the far bank of the Hiraññavatī river, to the Sāla grove of the Mallas at Upavattana in Kusinārā. |
upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi: |
Having approached, he addressed the Venerable Ānanda: |
“iṅgha me tvaṁ, ānanda, antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapehi, kilantosmi, ānanda, nipajjissāmī”ti. |
“Please, Ānanda, prepare for me a couch with its head to the north between the twin Sāla trees. I am tired, Ānanda, I will lie down.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapesi. |
“So be it, Bhante,” the Venerable Ānanda replied to the Blessed One and prepared a couch with its head to the north between the twin Sāla trees. |
Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno. |
Then the Blessed One assumed the lion’s posture on his right side, with one foot placed on the other, mindful and fully aware. |
Tena kho pana samayena yamakasālā sabbaphāliphullā honti akālapupphehi. |
Now at that time the twin Sāla trees were all covered with blossoms out of season. |
Te tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. |
They sprinkled, scattered, and showered the Tathāgata’s body in homage to the Tathāgata. |
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. |
And divine Mandārava flowers fell from the sky, and they sprinkled, scattered, and showered the Tathāgata’s body in homage to the Tathāgata. |
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. |
And divine sandalwood powder fell from the sky, and it sprinkled, scattered, and showered the Tathāgata’s body in homage to the Tathāgata. |
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. |
And divine musical instruments were played in the sky in homage to the Tathāgata. |
Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya. |
And divine songs were sung in the sky in homage to the Tathāgata. |
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One addressed the Venerable Ānanda: |
“sabbaphāliphullā kho, ānanda, yamakasālā akālapupphehi. |
“The twin Sāla trees, Ānanda, are all covered with blossoms out of season. |
Te tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. |
They sprinkle, scatter, and shower the Tathāgata’s body in homage to the Tathāgata. |
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. |
And divine Mandārava flowers fall from the sky, and they sprinkle, scatter, and shower the Tathāgata’s body in homage to the Tathāgata. |
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. |
And divine sandalwood powder falls from the sky, and it sprinkles, scattered, and showers the Tathāgata’s body in homage to the Tathāgata. |
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya. |
And divine musical instruments are played in the sky in homage to the Tathāgata. |
Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya. |
And divine songs are sung in the sky in homage to the Tathāgata. |
Na kho, ānanda, ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā. |
Yet it is not by this much, Ānanda, that the Tathāgata is honored, respected, revered, worshipped, or venerated. |
Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṁ sakkaroti garuṁ karoti māneti pūjeti apaciyati, paramāya pūjāya. |
Rather, Ānanda, whatever bhikkhu or bhikkhunī, male lay follower or female lay follower, dwells practicing the Dhamma in accordance with the Dhamma, practicing correctly, and living in accordance with the Dhamma, that one honors, respects, reveres, worships, and venerates the Tathāgata with the highest worship. |
Tasmātihānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārinoti. |
Therefore, Ānanda, ‘We will dwell practicing the Dhamma in accordance with the Dhamma, practicing correctly, and living in accordance with the Dhamma.’ |
Evañhi vo, ānanda, sikkhitabban”ti. |
Thus, Ānanda, should you train yourselves.” |
27. Upavāṇatthera |
27. The Elder Upavāṇa |
Tena kho pana samayena āyasmā upavāṇo bhagavato purato ṭhito hoti bhagavantaṁ bījayamāno. |
Now at that time the Venerable Upavāṇa was standing in front of the Blessed One, fanning him. |
Atha kho bhagavā āyasmantaṁ upavāṇaṁ apasāresi: |
Then the Blessed One dismissed the Venerable Upavāṇa, saying: |
“apehi, bhikkhu, mā me purato aṭṭhāsī”ti. |
“Move aside, bhikkhu, do not stand in front of me.” |
Atha kho āyasmato ānandassa etadahosi: |
Then it occurred to the Venerable Ānanda: |
“ayaṁ kho āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī. |
“This Venerable Upavāṇa has for a long time been the Blessed One’s attendant, serving him closely, near him. |
Atha ca pana bhagavā pacchime kāle āyasmantaṁ upavāṇaṁ apasāreti: |
And yet now, at the final time, the Blessed One dismisses the Venerable Upavāṇa, saying: |
‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti. |
‘Move aside, bhikkhu, do not stand in front of me.’ |
Ko nu kho hetu, ko paccayo, yaṁ bhagavā āyasmantaṁ upavāṇaṁ apasāreti: |
What is the reason, what is the cause, that the Blessed One dismisses the Venerable Upavāṇa, saying: |
‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti? |
‘Move aside, bhikkhu, do not stand in front of me’?” |
Atha kho āyasmā ānando bhagavantaṁ etadavoca: |
Then the Venerable Ānanda said this to the Blessed One: |
“ayaṁ, bhante, āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī. |
“This Venerable Upavāṇa, Bhante, has for a long time been the Blessed One’s attendant, serving him closely, near him. |
Atha ca pana bhagavā pacchime kāle āyasmantaṁ upavāṇaṁ apasāreti: |
And yet now, at the final time, the Blessed One dismisses the Venerable Upavāṇa, saying: |
‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti. |
‘Move aside, bhikkhu, do not stand in front of me.’ |
Ko nu kho, bhante, hetu, ko paccayo, yaṁ bhagavā āyasmantaṁ upavāṇaṁ apasāreti: |
What is the reason, Bhante, what is the cause, that the Blessed One dismisses the Venerable Upavāṇa, saying: |
‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti? |
‘Move aside, bhikkhu, do not stand in front of me’?” |
“Yebhuyyena, ānanda, dasasu lokadhātūsu devatā sannipatitā tathāgataṁ dassanāya. |
“For the most part, Ānanda, the devas of the ten world-systems have gathered to see the Tathāgata. |
Yāvatā, ānanda, kusinārā upavattanaṁ mallānaṁ sālavanaṁ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinittudanamattopi mahesakkhāhi devatāhi apphuṭo. |
For twelve yojanas all around the Sāla grove of the Mallas at Upavattana in Kusinārā, there is no spot the size of a hair-tip’s point that is not pervaded by powerful devas. |
Devatā, ānanda, ujjhāyanti: |
And the devas, Ānanda, are complaining: |
‘dūrā ca vatamha āgatā tathāgataṁ dassanāya. |
‘From far away have we come to see the Tathāgata. |
Kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā. |
Rarely, from time to time, do Tathāgatas, Arahants, Perfectly Enlightened Ones arise in the world. |
Ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati. |
And tonight, in the last watch, the Tathāgata’s final Nibbāna will take place. |
Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṁ labhāma pacchime kāle tathāgataṁ dassanāyā’”ti. |
But this powerful bhikkhu is standing in front of the Blessed One, blocking the view, and we are not able to get a view of the Tathāgata in the final time.’” |
“Kathaṁbhūtā pana, bhante, bhagavā devatā manasikarotī”ti? |
“But of what sort, Bhante, are the devas that the Blessed One is bearing in mind?” |
“Santānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: |
“There are, Ānanda, devas in the sky who are earthly-minded, who with dishevelled hair are weeping, who with outstretched arms are weeping, who fall down as if cut down, who roll back and forth, crying: |
‘atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī’ti. |
‘Too soon the Blessed One will attain final Nibbāna, too soon the Fortunate One will attain final Nibbāna, too soon the Eye in the world will disappear.’ |
Santānanda, devatā pathaviyaṁ pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: |
There are, Ānanda, devas on the earth who are earthly-minded, who with dishevelled hair are weeping, who with outstretched arms are weeping, who fall down as if cut down, who roll back and forth, crying: |
‘atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī’ti. |
‘Too soon the Blessed One will attain final Nibbāna, too soon the Fortunate One will attain final Nibbāna, too soon the Eye in the world will disappear.’ |
Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti: |
But those devas who are free from lust, they, mindful and fully aware, endure, saying: |
‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti. |
‘Impermanent are formations, how could it be otherwise here?’” |
28. Catusaṁvejanīyaṭhāna |
28. The Four Places of Urgent Inspiration |
“Pubbe, bhante, disāsu vassaṁvuṭṭhā bhikkhū āgacchanti tathāgataṁ dassanāya. |
“Formerly, Bhante, the bhikkhus who had spent the rains in the various directions would come to see the Tathāgata. |
Te mayaṁ labhāma manobhāvanīye bhikkhū dassanāya, labhāma payirupāsanāya. |
And we would get to see and attend upon those inspiring bhikkhus. |
Bhagavato pana mayaṁ, bhante, accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā”ti. |
But after the passing of the Blessed One, Bhante, we will no longer get to see and attend upon those inspiring bhikkhus.” |
“Cattārimāni, ānanda, saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni. |
“These four, Ānanda, are the places to be seen by a man of faith, that cause urgent inspiration. |
Katamāni cattāri? |
Which four? |
‘Idha tathāgato jāto’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ. |
‘Here the Tathāgata was born,’ Ānanda, is a place to be seen by a man of faith, that causes urgent inspiration. |
‘Idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ. |
‘Here the Tathāgata awakened to the unsurpassed perfect enlightenment,’ Ānanda, is a place to be seen by a man of faith, that causes urgent inspiration. |
‘Idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ. |
‘Here the Tathāgata set in motion the unsurpassed Wheel of Dhamma,’ Ānanda, is a place to be seen by a man of faith, that causes urgent inspiration. |
‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ. |
‘Here the Tathāgata attained final Nibbāna with the Nibbāna-element without residue remaining,’ Ānanda, is a place to be seen by a man of faith, that causes urgent inspiration. |
Imāni kho, ānanda, cattāri saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni. |
These, Ānanda, are the four places to be seen by a man of faith, that cause urgent inspiration. |
Āgamissanti kho, ānanda, saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo: |
Faithful bhikkhus, bhikkhunīs, male lay followers, and female lay followers, Ānanda, will come, saying: |
‘idha tathāgato jāto’tipi, ‘idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’tipi, ‘idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan’tipi, ‘idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’tipi. |
‘Here the Tathāgata was born,’ and ‘Here the Tathāgata awakened to the unsurpassed perfect enlightenment,’ and ‘Here the Tathāgata set in motion the unsurpassed Wheel of Dhamma,’ and ‘Here the Tathāgata attained final Nibbāna with the Nibbāna-element without residue remaining.’ |
Ye hi keci, ānanda, cetiyacārikaṁ āhiṇḍantā pasannacittā kālaṁ karissanti, sabbe te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissantī”ti. |
And whoever, Ānanda, should die with a confident mind while on a pilgrimage to these shrines, all of them, with the breakup of the body, after death, will be reborn in a good destination, in a heavenly world.” |
29. Ānandapucchākathā |
29. Questions by Ānanda |
“Kathaṁ mayaṁ, bhante, mātugāme paṭipajjāmā”ti? |
“How, Bhante, are we to act with regard to womenfolk?” |
“Adassanaṁ, ānandā”ti. |
“Not seeing them, Ānanda.” |
“Dassane, bhagavā, sati kathaṁ paṭipajjitabban”ti? |
“But if we see them, Blessed One, how should we act?” |
“Anālāpo, ānandā”ti. |
“Not speaking, Ānanda.” |
“Ālapantena pana, bhante, kathaṁ paṭipajjitabban”ti? |
“But if they speak to us, Bhante, how should we act?” |
“Sati, ānanda, upaṭṭhāpetabbā”ti. |
“Mindfulness, Ānanda, should be established.” |
“Kathaṁ mayaṁ, bhante, tathāgatassa sarīre paṭipajjāmā”ti? |
“How, Bhante, are we to act with regard to the Tathāgata’s body?” |
“Abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāya. |
“Do not be occupied, Ānanda, with the worship of the Tathāgata’s body. |
Iṅgha tumhe, ānanda, sāratthe ghaṭatha anuyuñjatha, sāratthe appamattā ātāpino pahitattā viharatha. |
Come, Ānanda, you should strive and endeavor for the true goal, and dwell ardent, zealous, and resolute for the true goal. |
Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi tathāgate abhippasannā, te tathāgatassa sarīrapūjaṁ karissantī”ti. |
There are, Ānanda, wise khattiyas, wise brahmins, and wise householders who are devoted to the Tathāgata. They will perform the worship of the Tathāgata’s body.” |
“Kathaṁ pana, bhante, tathāgatassa sarīre paṭipajjitabban”ti? |
“But how, Bhante, should one act with regard to the Tathāgata’s body?” |
“Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban”ti. |
“As they act with the body of a wheel-turning king, Ānanda, so they should act with the body of the Tathāgata.” |
“Kathaṁ pana, bhante, rañño cakkavattissa sarīre paṭipajjantī”ti? |
“But how, Bhante, do they act with the body of a wheel-turning king?” |
“Rañño, ānanda, cakkavattissa sarīraṁ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. |
“The body of a wheel-turning king, Ānanda, they wrap with new cloth. Having wrapped it with new cloth, they wrap it with carded cotton. Having wrapped it with carded cotton, they wrap it with new cloth. |
Etenupāyena pañcahi yugasatehi rañño cakkavattissa sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā rañño cakkavattissa sarīraṁ jhāpenti. |
In this way, with five hundred pairs of wrappings, they wrap the body of a wheel-turning king, and having placed it in an oil vat of iron, they cover it with another iron vat, and having made a pyre of all fragrant woods, they cremate the body of the wheel-turning king. |
Cātumahāpathe rañño cakkavattissa thūpaṁ karonti. |
They build a stūpa for the wheel-turning king at a crossroads of four main roads. |
Evaṁ kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti. |
This is how, Ānanda, they act with the body of a wheel-turning king. |
Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabbaṁ. |
As they act with the body of a wheel-turning king, Ānanda, so they should act with the body of the Tathāgata. |
Cātumahāpathe tathāgatassa thūpo kātabbo. |
A stūpa for the Tathāgata should be made at a crossroads of four main roads. |
Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya. |
And for those who will place a garland or perfume or powder there, or will pay homage, or will calm their minds there, it will be for their long-term welfare and happiness. |
30. Thūpārahapuggala |
30. Persons Worthy of a Stūpa |
Cattārome, ānanda, thūpārahā. |
These four, Ānanda, are worthy of a stūpa. |
Katame cattāro? |
Which four? |
Tathāgato arahaṁ sammāsambuddho thūpāraho, paccekasambuddho thūpāraho, tathāgatassa sāvako thūpāraho, rājā cakkavattī thūpārahoti. |
A Tathāgata, an Arahant, a Perfectly Enlightened One is worthy of a stūpa. A Paccekabuddha is worthy of a stūpa. A disciple of the Tathāgata is worthy of a stūpa. A wheel-turning king is worthy of a stūpa. |
Kiñcānanda, atthavasaṁ paṭicca tathāgato arahaṁ sammāsambuddho thūpāraho? |
And for what reason, Ānanda, is a Tathāgata, an Arahant, a Perfectly Enlightened One worthy of a stūpa? |
‘Ayaṁ tassa bhagavato arahato sammāsambuddhassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti. |
‘This is the stūpa of that Blessed One, the Arahant, the Perfectly Enlightened One,’ Ānanda, thus many people calm their minds. |
Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. |
Having calmed their minds there, with the breakup of the body, after death, they are reborn in a good destination, in a heavenly world. |
Idaṁ kho, ānanda, atthavasaṁ paṭicca tathāgato arahaṁ sammāsambuddho thūpāraho. |
It is for this reason, Ānanda, that a Tathāgata, an Arahant, a Perfectly Enlightened One is worthy of a stūpa. |
Kiñcānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho? |
And for what reason, Ānanda, is a Paccekabuddha worthy of a stūpa? |
‘Ayaṁ tassa bhagavato paccekasambuddhassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti. |
‘This is the stūpa of that Blessed One, the Paccekabuddha,’ Ānanda, thus many people calm their minds. |
Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. |
Having calmed their minds there, with the breakup of the body, after death, they are reborn in a good destination, in a heavenly world. |
Idaṁ kho, ānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho. |
It is for this reason, Ānanda, that a Paccekabuddha is worthy of a stūpa. |
Kiñcānanda, atthavasaṁ paṭicca tathāgatassa sāvako thūpāraho? |
And for what reason, Ānanda, is a disciple of the Tathāgata worthy of a stūpa? |
‘Ayaṁ tassa bhagavato arahato sammāsambuddhassa sāvakassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti. |
‘This is the stūpa of a disciple of that Blessed One, the Arahant, the Perfectly Enlightened One,’ Ānanda, thus many people calm their minds. |
Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. |
Having calmed their minds there, with the breakup of the body, after death, they are reborn in a good destination, in a heavenly world. |
Idaṁ kho, ānanda, atthavasaṁ paṭicca tathāgatassa sāvako thūpāraho. |
It is for this reason, Ānanda, that a disciple of the Tathāgata is worthy of a stūpa. |
Kiñcānanda, atthavasaṁ paṭicca rājā cakkavattī thūpāraho? |
And for what reason, Ānanda, is a wheel-turning king worthy of a stūpa? |
‘Ayaṁ tassa dhammikassa dhammarañño thūpo’ti, ānanda, bahujanā cittaṁ pasādenti. |
‘This is the stūpa of that righteous king who rules by the Dhamma,’ Ānanda, thus many people calm their minds. |
Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. |
Having calmed their minds there, with the breakup of the body, after death, they are reborn in a good destination, in a heavenly world. |
Idaṁ kho, ānanda, atthavasaṁ paṭicca rājā cakkavattī thūpāraho. |
It is for this reason, Ānanda, that a wheel-turning king is worthy of a stūpa. |
Ime kho, ānanda, cattāro thūpārahā”ti. |
These, Ānanda, are the four who are worthy of a stūpa.” |
31. Ānandaacchariyadhamma |
31. The Wonderful Qualities of Ānanda |
Atha kho āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno aṭṭhāsi: |
Then the Venerable Ānanda, having entered the monastery, leaned against the doorpost and stood weeping: |
“ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako”ti. |
“I am still a learner with work to be done, and the final Nibbāna of my Teacher, who was compassionate to me, is about to take place.” |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“kahaṁ nu kho, bhikkhave, ānando”ti? |
“Where, bhikkhus, is Ānanda?” |
“Eso, bhante, āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno ṭhito: |
“Here, Bhante, the Venerable Ānanda has entered the monastery and is leaning against the doorpost, standing and weeping: |
‘ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako’”ti. |
‘I am still a learner with work to be done, and the final Nibbāna of my Teacher, who was compassionate to me, is about to take place.’” |
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: |
Then the Blessed One addressed a certain bhikkhu: |
“ehi tvaṁ, bhikkhu, mama vacanena ānandaṁ āmantehi: |
“Come, bhikkhu, in my name address Ānanda, saying: |
‘satthā taṁ, āvuso ānanda, āmantetī’”ti. |
‘The Teacher calls you, friend Ānanda.’” |
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā ānando tenupasaṅkami; |
“So be it, Bhante,” that bhikkhu replied to the Blessed One and approached the Venerable Ānanda; |
upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: |
having approached, he said to the Venerable Ānanda: |
“satthā taṁ, āvuso ānanda, āmantetī”ti. |
“The Teacher calls you, friend Ānanda.” |
“Evamāvuso”ti kho āyasmā ānando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; |
“So be it, friend,” the Venerable Ānanda replied to that bhikkhu and approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: |
As he was sitting to one side, the Blessed One said this to the Venerable Ānanda: |
“alaṁ, ānanda, mā soci mā paridevi, nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ: |
“Enough, Ānanda, do not grieve, do not lament. Have I not already declared to you, Ānanda, |
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’; |
‘that with all that is dear and beloved there is separation, departure, and otherness’? |
taṁ kutettha, ānanda, labbhā. |
How, Ānanda, could it be otherwise? |
Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, ‘taṁ vata tathāgatassāpi sarīraṁ mā palujjī’ti netaṁ ṭhānaṁ vijjati. |
That which is born, come to be, conditioned, and subject to dissolution, that it should not dissolve, even the Tathāgata’s body—this is not possible. |
Dīgharattaṁ kho te, ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena. |
For a long time, Ānanda, you have attended upon the Tathāgata with loving bodily action, for his welfare, for his happiness, undivided and immeasurable; with loving verbal action, for his welfare, for his happiness, undivided and immeasurable; with loving mental action, for his welfare, for his happiness, undivided and immeasurable. |
Katapuññosi tvaṁ, ānanda, padhānamanuyuñja, khippaṁ hohisi anāsavo”ti. |
You have made merit, Ānanda. Apply yourself to the endeavor, and you will soon be without cankers.” |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā ahesuṁ, seyyathāpi mayhaṁ ānando. |
“Those who were Arahants, Perfectly Enlightened Ones in the past, those Blessed Ones had attendants just as excellent as Ānanda is to me. |
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā bhavissanti, seyyathāpi mayhaṁ ānando. |
Those who will be Arahants, Perfectly Enlightened Ones in the future, those Blessed Ones will have attendants just as excellent as Ānanda is to me. |
Paṇḍito, bhikkhave, ānando; |
Ānanda is wise, bhikkhus; |
medhāvī, bhikkhave, ānando. |
Ānanda is sagacious, bhikkhus. |
Jānāti ‘ayaṁ kālo tathāgataṁ dassanāya upasaṅkamituṁ bhikkhūnaṁ, ayaṁ kālo bhikkhunīnaṁ, ayaṁ kālo upāsakānaṁ, ayaṁ kālo upāsikānaṁ, ayaṁ kālo rañño rājamahāmattānaṁ titthiyānaṁ titthiyasāvakānan’ti. |
He knows: ‘This is the time for bhikkhus to approach to see the Tathāgata, this is the time for bhikkhunīs, this is the time for male lay followers, this is the time for female lay followers, this is the time for kings, for royal ministers, for sectarians, for the disciples of sectarians.’ |
Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande. |
These four, bhikkhus, are the wonderful and marvelous qualities of Ānanda. |
Katame cattāro? |
Which four? |
Sace, bhikkhave, bhikkhuparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. |
If, bhikkhus, an assembly of bhikkhus approaches to see Ānanda, they are gladdened by the sight of him. |
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. |
If Ānanda then speaks the Dhamma, they are gladdened by his speech. |
Atittāva, bhikkhave, bhikkhuparisā hoti, atha kho ānando tuṇhī hoti. |
And the assembly of bhikkhus is still unsatisfied, when Ānanda becomes silent. |
Sace, bhikkhave, bhikkhunīparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. |
If, bhikkhus, an assembly of bhikkhunīs approaches to see Ānanda, they are gladdened by the sight of him. |
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. |
If Ānanda then speaks the Dhamma, they are gladdened by his speech. |
Atittāva, bhikkhave, bhikkhunīparisā hoti, atha kho ānando tuṇhī hoti. |
And the assembly of bhikkhunīs is still unsatisfied, when Ānanda becomes silent. |
Sace, bhikkhave, upāsakaparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. |
If, bhikkhus, an assembly of male lay followers approaches to see Ānanda, they are gladdened by the sight of him. |
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. |
If Ānanda then speaks the Dhamma, they are gladdened by his speech. |
Atittāva, bhikkhave, upāsakaparisā hoti, atha kho ānando tuṇhī hoti. |
And the assembly of male lay followers is still unsatisfied, when Ānanda becomes silent. |
Sace, bhikkhave, upāsikāparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. |
If, bhikkhus, an assembly of female lay followers approaches to see Ānanda, they are gladdened by the sight of him. |
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. |
If Ānanda then speaks the Dhamma, they are gladdened by his speech. |
Atittāva, bhikkhave, upāsikāparisā hoti, atha kho ānando tuṇhī hoti. |
And the assembly of female lay followers is still unsatisfied, when Ānanda becomes silent. |
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande. |
These, bhikkhus, are the four wonderful and marvelous qualities of Ānanda. |
Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi. |
These four, bhikkhus, are the wonderful and marvelous qualities of a wheel-turning king. |
Katame cattāro? |
Which four? |
Sace, bhikkhave, khattiyaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. |
If, bhikkhus, an assembly of khattiyas approaches to see the wheel-turning king, they are gladdened by the sight of him. |
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. |
If the wheel-turning king then speaks, they are gladdened by his speech. |
Atittāva, bhikkhave, khattiyaparisā hoti. |
And the assembly of khattiyas is still unsatisfied, |
Atha kho rājā cakkavattī tuṇhī hoti. |
when the wheel-turning king becomes silent. |
Sace bhikkhave, brāhmaṇaparisā …pe… gahapatiparisā …pe… samaṇaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. |
If, bhikkhus, an assembly of brahmins … and so on … an assembly of householders … and so on … an assembly of ascetics approaches to see the wheel-turning king, they are gladdened by the sight of him. |
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. |
If the wheel-turning king then speaks, they are gladdened by his speech. |
Atittāva, bhikkhave, samaṇaparisā hoti. |
And the assembly of ascetics is still unsatisfied, |
Atha kho rājā cakkavattī tuṇhī hoti. |
when the wheel-turning king becomes silent. |
Evameva kho, bhikkhave, cattārome acchariyā abbhutā dhammā ānande. |
In the very same way, bhikkhus, these are the four wonderful and marvelous qualities of Ānanda. |
Sace, bhikkhave, bhikkhuparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. |
If, bhikkhus, an assembly of bhikkhus approaches to see Ānanda, they are gladdened by the sight of him. |
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. |
If Ānanda then speaks the Dhamma, they are gladdened by his speech. |
Atittāva, bhikkhave, bhikkhuparisā hoti. |
And the assembly of bhikkhus is still unsatisfied, |
Atha kho ānando tuṇhī hoti. |
when Ānanda becomes silent. |
Sace, bhikkhave bhikkhunīparisā …pe… upāsakaparisā …pe… upāsikāparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. |
If, bhikkhus, an assembly of bhikkhunīs … and so on … an assembly of male lay followers … and so on … an assembly of female lay followers approaches to see Ānanda, they are gladdened by the sight of him. |
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. |
If Ānanda then speaks the Dhamma, they are gladdened by his speech. |
Atittāva, bhikkhave, upāsikāparisā hoti. |
And the assembly of female lay followers is still unsatisfied, |
Atha kho ānando tuṇhī hoti. |
when Ānanda becomes silent. |
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti. |
These, bhikkhus, are the four wonderful and marvelous qualities of Ānanda.” |
32. Mahāsudassanasuttadesanā |
32. The Discourse on Mahāsudassana |
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: |
When this was said, the Venerable Ānanda said this to the Blessed One: |
“mā, bhante, bhagavā imasmiṁ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. |
“Bhante, let not the Blessed One attain final Nibbāna in this little town, this jungle town, this branch-town. |
Santi, bhante, aññāni mahānagarāni, seyyathidaṁ—campā rājagahaṁ sāvatthī sāketaṁ kosambī bārāṇasī; |
There are, Bhante, other great cities, such as—Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Bārāṇasī; |
ettha bhagavā parinibbāyatu. |
let the Blessed One attain final Nibbāna there. |
Ettha bahū khattiyamahāsālā, brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā. |
There there are many wealthy khattiyas, wealthy brahmins, and wealthy householders who are devoted to the Tathāgata. |
Te tathāgatassa sarīrapūjaṁ karissantī”ti |
They will perform the worship of the Tathāgata’s body.” |
“mā hevaṁ, ānanda, avaca, mā hevaṁ, ānanda, avaca: |
“Do not say so, Ānanda, do not say so, Ānanda: |
‘khuddakanagarakaṁ ujjaṅgalanagarakaṁ sākhānagarakan’ti. |
‘a little town, a jungle town, a branch-town.’ |
Bhūtapubbaṁ, ānanda, rājā mahāsudassano nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. |
Formerly, Ānanda, there was a king named Mahāsudassana, a wheel-turner, a righteous king who ruled by the Dhamma, a conqueror of the four quarters, who had established stability in his country and was possessed of the seven treasures. |
Rañño, ānanda, mahāsudassanassa ayaṁ kusinārā kusāvatī nāma rājadhānī ahosi. |
For that king, Ānanda, Mahāsudassana, this Kusinārā was the capital, named Kusāvatī. |
puratthimena ca pacchimena ca dvādasayojanāni āyāmena; |
From east to west it was twelve yojanas in length; |
uttarena ca dakkhiṇena ca sattayojanāni vitthārena. |
and from north to south it was seven yojanas in breadth. |
Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. |
The capital Kusāvatī, Ānanda, was prosperous and flourishing, with many people, crowded with humans, and with abundant food. |
Seyyathāpi, ānanda, devānaṁ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca; |
Just as, Ānanda, the capital of the devas named Āḷakamandā is prosperous and flourishing, with many people, crowded with yakkhas, and with abundant food; |
evameva kho, ānanda, kusāvatī rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. |
in the very same way, Ānanda, the capital Kusāvatī was prosperous and flourishing, with many people, crowded with humans, and with abundant food. |
Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṁ—hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena. |
The capital Kusāvatī, Ānanda, was never free from ten sounds, by day or by night, that is to say—the sound of elephants, the sound of horses, the sound of chariots, the sound of kettledrums, the sound of tabors, the sound of lutes, the sound of singing, the sound of conchs, the sound of cymbals, with ‘eat, drink, and be merry’ as the tenth sound. |
Gaccha tvaṁ, ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi: |
Go, Ānanda, enter Kusinārā and announce to the Mallas of Kusinārā: |
‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati. |
‘Today, Vāseṭṭhas, in the last watch of the night, the final Nibbāna of the Tathāgata will take place. |
Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā. |
Come forth, Vāseṭṭhas, come forth, Vāseṭṭhas. |
Mā pacchā vippaṭisārino ahuvattha—amhākañca no gāmakkhette tathāgatassa parinibbānaṁ ahosi, na mayaṁ labhimhā pacchime kāle tathāgataṁ dassanāyā’”ti. |
Do not be remorseful later, thinking—‘In our own village territory the final Nibbāna of the Tathāgata took place, but we did not get to see the Tathāgata in the final time.’’” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi. |
“So be it, Bhante,” the Venerable Ānanda replied to the Blessed One, and having dressed, taking his bowl and robe, he entered Kusinārā with a companion. |
33. Mallānaṁvandanā |
33. The Homage of the Mallas |
Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti kenacideva karaṇīyena. |
Now at that time the Mallas of Kusinārā were assembled in their council hall for some business or other. |
Atha kho āyasmā ānando yena kosinārakānaṁ mallānaṁ sandhāgāraṁ tenupasaṅkami; |
Then the Venerable Ānanda went to the council hall of the Mallas of Kusinārā; |
upasaṅkamitvā kosinārakānaṁ mallānaṁ ārocesi: |
having gone, he announced to the Mallas of Kusinārā: |
“ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati. |
“Today, Vāseṭṭhas, in the last watch of the night, the final Nibbāna of the Tathāgata will take place. |
Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā. |
Come forth, Vāseṭṭhas, come forth, Vāseṭṭhas. |
Mā pacchā vippaṭisārino ahuvattha: |
Do not be remorseful later, thinking: |
‘amhākañca no gāmakkhette tathāgatassa parinibbānaṁ ahosi, na mayaṁ labhimhā pacchime kāle tathāgataṁ dassanāyā’”ti. |
‘In our own village territory the final Nibbāna of the Tathāgata took place, but we did not get to see the Tathāgata in the final time.’” |
Idamāyasmato ānandassa vacanaṁ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti vivaṭṭanti: |
Hearing this word from the Venerable Ānanda, the Mallas and the sons of the Mallas, the daughters-in-law of the Mallas, and the wives of the Mallas were afflicted, sorrowful, and overcome with mental pain. Some, with dishevelled hair, wept; with outstretched arms, they wept; falling down as if cut down, they rolled back and forth, crying: |
“atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī”ti. |
“Too soon the Blessed One will attain final Nibbāna, too soon the Fortunate One will attain final Nibbāna, too soon the Eye in the world will disappear.” |
Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṁ mallānaṁ sālavanaṁ yenāyasmā ānando tenupasaṅkamiṁsu. |
Then the Mallas and the sons of the Mallas, the daughters-in-law of the Mallas, and the wives of the Mallas, afflicted, sorrowful, and overcome with mental pain, approached the Sāla grove of the Mallas at Upavattana, where the Venerable Ānanda was. |
Atha kho āyasmato ānandassa etadahosi: |
Then it occurred to the Venerable Ānanda: |
“sace kho ahaṁ kosinārake malle ekamekaṁ bhagavantaṁ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṁ ratti vibhāyissati. |
“If I have the Mallas of Kusinārā pay homage to the Blessed One one by one, the Blessed One will not have been paid homage to by the Mallas of Kusinārā, and the night will be over. |
Yannūnāhaṁ kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṁ vandāpeyyaṁ: |
What if I were to arrange the Mallas of Kusinārā family by family and have them pay homage to the Blessed One, saying: |
‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’”ti. |
‘So-and-so, Bhante, the Malla, with his son, his wife, his retinue, and his officials, bows with his head at the Blessed One’s feet.’” |
Atha kho āyasmā ānando kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṁ vandāpesi: |
Then the Venerable Ānanda arranged the Mallas of Kusinārā family by family and had them pay homage to the Blessed One, saying: |
“itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī”ti. |
“So-and-so, Bhante, the Malla, with his son, his wife, his retinue, and his officials, bows with his head at the Blessed One’s feet.” |
Atha kho āyasmā ānando etena upāyena paṭhameneva yāmena kosinārake malle bhagavantaṁ vandāpesi. |
Then the Venerable Ānanda, by this method, had the Mallas of Kusinārā pay homage to the Blessed One in the first watch of the night. |
34. Subhaddaparibbājakavatthu |
34. The Case of the Wanderer Subhadda |
Tena kho pana samayena subhaddo nāma paribbājako kusinārāyaṁ paṭivasati. |
Now at that time a wanderer named Subhadda was dwelling in Kusinārā. |
Assosi kho subhaddo paribbājako: |
The wanderer Subhadda heard: |
“ajja kira rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissatī”ti. |
“It is said that today, in the last watch of the night, the final Nibbāna of the ascetic Gotama will take place.” |
Atha kho subhaddassa paribbājakassa etadahosi: |
Then it occurred to the wanderer Subhadda: |
“sutaṁ kho pana metaṁ paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: |
“I have heard from elder, venerable wanderers, teachers and grand-teachers, when they were speaking: |
‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. |
‘Rarely, from time to time, do Tathāgatas, Arahants, Perfectly Enlightened Ones arise in the world.’ |
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati. |
And today, in the last watch of the night, the final Nibbāna of the ascetic Gotama will take place. |
Atthi ca me ayaṁ kaṅkhādhammo uppanno, evaṁ pasanno ahaṁ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’”ti. |
And this state of uncertainty has arisen in me, but I have such confidence in the ascetic Gotama that ‘the ascetic Gotama is able to teach me the Dhamma in such a way that I might abandon this state of uncertainty.’” |
Atha kho subhaddo paribbājako yena upavattanaṁ mallānaṁ sālavanaṁ, yenāyasmā ānando tenupasaṅkami; |
Then the wanderer Subhadda went to the Sāla grove of the Mallas at Upavattana, to the Venerable Ānanda; |
upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: |
having gone, he said this to the Venerable Ānanda: |
“sutaṁ metaṁ, bho ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: |
“I have heard this, master Ānanda, from elder, venerable wanderers, teachers and grand-teachers, when they were speaking: |
‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. |
‘Rarely, from time to time, do Tathāgatas, Arahants, Perfectly Enlightened Ones arise in the world.’ |
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati. |
And today, in the last watch of the night, the final Nibbāna of the ascetic Gotama will take place. |
Atthi ca me ayaṁ kaṅkhādhammo uppanno—evaṁ pasanno ahaṁ samaṇe gotame ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’ti. |
And this state of uncertainty has arisen in me—but I have such confidence in the ascetic Gotama that ‘the ascetic Gotama is able to teach me the Dhamma in such a way that I might abandon this state of uncertainty.’ |
Sādhāhaṁ, bho ānanda, labheyyaṁ samaṇaṁ gotamaṁ dassanāyā”ti. |
It would be good, master Ānanda, if I could get to see the ascetic Gotama.” |
Evaṁ vutte, āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca: |
When this was said, the Venerable Ānanda said this to the wanderer Subhadda: |
“alaṁ, āvuso subhadda, mā tathāgataṁ viheṭhesi, kilanto bhagavā”ti. |
“Enough, friend Subhadda, do not trouble the Tathāgata. The Blessed One is weary.” |
Dutiyampi kho subhaddo paribbājako …pe… tatiyampi kho subhaddo paribbājako āyasmantaṁ ānandaṁ etadavoca: |
A second time the wanderer Subhadda… and so on… a third time the wanderer Subhadda said to the Venerable Ānanda: |
“sutaṁ metaṁ, bho ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: |
“I have heard this, master Ānanda, from elder, venerable wanderers, teachers and grand-teachers, when they were speaking: |
‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. |
‘Rarely, from time to time, do Tathāgatas, Arahants, Perfectly Enlightened Ones arise in the world.’ |
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati. |
And today, in the last watch of the night, the final Nibbāna of the ascetic Gotama will take place. |
Atthi ca me ayaṁ kaṅkhādhammo uppanno—evaṁ pasanno ahaṁ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’ti. |
And this state of uncertainty has arisen in me—but I have such confidence in the ascetic Gotama that ‘the ascetic Gotama is able to teach me the Dhamma in such a way that I might abandon this state of uncertainty.’ |
Sādhāhaṁ, bho ānanda, labheyyaṁ samaṇaṁ gotamaṁ dassanāyā”ti. |
It would be good, master Ānanda, if I could get to see the ascetic Gotama.” |
Tatiyampi kho āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca: |
A third time the Venerable Ānanda said to the wanderer Subhadda: |
“alaṁ, āvuso subhadda, mā tathāgataṁ viheṭhesi, kilanto bhagavā”ti. |
“Enough, friend Subhadda, do not trouble the Tathāgata. The Blessed One is weary.” |
Assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ. |
The Blessed One heard this conversation between the Venerable Ānanda and the wanderer Subhadda. |
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One addressed the Venerable Ānanda: |
“alaṁ, ānanda, mā subhaddaṁ vāresi, labhataṁ, ānanda, subhaddo tathāgataṁ dassanāya. |
“Enough, Ānanda, do not prevent Subhadda. Let Subhadda, Ānanda, get to see the Tathāgata. |
Yaṁ kiñci maṁ subhaddo pucchissati, sabbaṁ taṁ aññāpekkhova pucchissati, no vihesāpekkho. |
Whatever Subhadda will ask me, all of it he will ask seeking for knowledge, not seeking to trouble me. |
Yañcassāhaṁ puṭṭho byākarissāmi, taṁ khippameva ājānissatī”ti. |
And whatever I, being asked, will explain to him, that he will quickly understand.” |
Atha kho āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca: |
Then the Venerable Ānanda said to the wanderer Subhadda: |
“gacchāvuso subhadda, karoti te bhagavā okāsan”ti. |
“Go, friend Subhadda, the Blessed One grants you the opportunity.” |
Atha kho subhaddo paribbājako yena bhagavā tenupasaṅkami; |
Then the wanderer Subhadda approached the Blessed One; |
upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
having approached, he exchanged greetings with the Blessed One. Having exchanged courteous and memorable greetings, he sat down to one side. |
Ekamantaṁ nisinno kho subhaddo paribbājako bhagavantaṁ etadavoca: |
Sitting to one side, the wanderer Subhadda said this to the Blessed One: |
“yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto, sabbete sakāya paṭiññāya abbhaññiṁsu, sabbeva na abbhaññiṁsu, udāhu ekacce abbhaññiṁsu, ekacce na abbhaññiṁsū”ti? |
“Master Gotama, these ascetics and brahmins who are leaders of orders, leaders of groups, teachers of groups, who are well-known, famous, makers of tenets, well-regarded by the populace, such as—Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañjaya Belaṭṭhaputta, the Nigaṇṭha Nāṭaputta—did they all, according to their own claims, understand, or did they all not understand, or did some understand and some not understand?” |
“Alaṁ, subhadda, tiṭṭhatetaṁ: |
“Enough, Subhadda, let that be: |
‘sabbete sakāya paṭiññāya abbhaññiṁsu, sabbeva na abbhaññiṁsu, udāhu ekacce abbhaññiṁsu, ekacce na abbhaññiṁsū’ti. |
‘Did they all, according to their own claims, understand, or did they all not understand, or did some understand and some not understand.’ |
Dhammaṁ te, subhadda, desessāmi; |
I will teach you the Dhamma, Subhadda; |
taṁ suṇāhi sādhukaṁ manasikarohi, bhāsissāmī”ti. |
listen to it and pay close attention, I will speak.” |
“Evaṁ, bhante”ti kho subhaddo paribbājako bhagavato paccassosi. |
“So be it, Bhante,” the wanderer Subhadda replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Yasmiṁ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati. |
“In whatever Dhamma and Discipline, Subhadda, the Noble Eightfold Path is not found, there an ascetic is not found. |
Dutiyopi tattha samaṇo na upalabbhati. |
There a second ascetic is not found. |
Tatiyopi tattha samaṇo na upalabbhati. |
There a third ascetic is not found. |
Catutthopi tattha samaṇo na upalabbhati. |
There a fourth ascetic is not found. |
Yasmiñca kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha samaṇo upalabbhati, tatiyopi tattha samaṇo upalabbhati, catutthopi tattha samaṇo upalabbhati. |
And in whatever Dhamma and Discipline, Subhadda, the Noble Eightfold Path is found, there an ascetic is found, there a second ascetic is found, there a third ascetic is found, there a fourth ascetic is found. |
Imasmiṁ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehi. |
In this Dhamma and Discipline, Subhadda, the Noble Eightfold Path is found. Right here, Subhadda, is an ascetic, here a second ascetic, here a third ascetic, here a fourth ascetic. Empty are the doctrines of other teachers of ascetics. |
Ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assāti. |
And if, Subhadda, these bhikkhus were to live rightly, the world would not be empty of arahants. |
Ekūnatiṁso vayasā subhadda, |
At twenty-nine years of age, Subhadda, |
Yaṁ pabbajiṁ kiṅkusalānuesī; |
I went forth seeking what is wholesome; |
Vassāni paññāsa samādhikāni, |
More than fifty years have passed, |
Yato ahaṁ pabbajito subhadda; |
Since I went forth, Subhadda; |
Ñāyassa dhammassa padesavattī, |
A partial follower of the domain of truth, |
Ito bahiddhā samaṇopi natthi. |
Outside of this, there is no ascetic. |
Dutiyopi samaṇo natthi. |
There is no second ascetic. |
Tatiyopi samaṇo natthi. |
There is no third ascetic. |
Catutthopi samaṇo natthi. |
There is no fourth ascetic. |
Suññā parappavādā samaṇebhi aññehi. |
Empty are the doctrines of other teachers of ascetics. |
Ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā”ti. |
And if, Subhadda, these bhikkhus were to live rightly, the world would not be empty of arahants.” |
Evaṁ vutte, subhaddo paribbājako bhagavantaṁ etadavoca: |
When this was said, the wanderer Subhadda said to the Blessed One: |
“abhikkantaṁ, bhante, abhikkantaṁ, bhante. |
“Excellent, Bhante! Excellent, Bhante! |
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
Just as, Bhante, one might set upright what was overturned, or reveal what was hidden, or show the way to one who was lost, or bring an oil lamp into the darkness so that those with sight might see forms; |
‘cakkhumanto rūpāni dakkhantī’ti; |
in the same way, the Dhamma has been made clear by the Blessed One in many ways. |
evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. |
I go for refuge, Bhante, to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. |
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
May I, Bhante, receive the going forth in the presence of the Blessed One, may I receive the full admission.” |
Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti. |
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“Yo kho, subhadda, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. |
“Whoever, Subhadda, was formerly a member of another sect and desires the going forth, desires the full admission in this Dhamma and Discipline, he remains on probation for four months. |
Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. |
At the end of four months, the bhikkhus, being satisfied in their minds, give him the going forth and the full admission to the state of a bhikkhu. |
Api ca mettha puggalavemattatā viditā”ti. |
But there is a recognition by me of the individual difference in persons.” |
“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. |
“If, Bhante, those who were formerly members of another sect, desiring the going forth and the full admission in this Dhamma and Discipline, remain on probation for four months, and at the end of four months the bhikkhus, being satisfied in their minds, give them the going forth and the full admission to the state of a bhikkhu; |
Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. |
I will remain on probation for four years, and at the end of four years, may the bhikkhus, being satisfied in their minds, give me the going forth and the full admission to the state of a bhikkhu.” |
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One addressed the Venerable Ānanda: |
“tenahānanda, subhaddaṁ pabbājehī”ti. |
“In that case, Ānanda, give Subhadda the going forth.” |
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. |
“So be it, Bhante,” the Venerable Ānanda replied to the Blessed One. |
Atha kho subhaddo paribbājako āyasmantaṁ ānandaṁ etadavoca: |
Then the wanderer Subhadda said to the Venerable Ānanda: |
“lābhā vo, āvuso ānanda; |
“It is a gain for you, friend Ānanda; |
suladdhaṁ vo, āvuso ānanda, ye ettha satthu sammukhā antevāsikābhisekena abhisittā”ti. |
it is a great gain for you, friend Ānanda, that you have been anointed here in the Teacher’s presence with the anointment of discipleship.” |
Alattha kho subhaddo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ. |
The wanderer Subhadda received the going forth in the presence of the Blessed One, he received the full admission. |
Acirūpasampanno kho panāyasmā subhaddo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti—tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. |
And not long after his full admission, the Venerable Subhadda, dwelling alone, withdrawn, diligent, ardent, and resolute, in no long time—for the sake of which clansmen rightly go forth from home into homelessness—that unsurpassed culmination of the spiritual life, he here and now realized for himself with direct knowledge, attained, and dwelt in. |
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. |
“Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is nothing further for this state of being,” he fully understood. |
Aññataro kho panāyasmā subhaddo arahataṁ ahosi. |
And the Venerable Subhadda became one of the arahants. |
So bhagavato pacchimo sakkhisāvako ahosīti. |
He was the last direct disciple of the Blessed One. |
Pañcamo bhāṇavāro. |
The Fifth Chapter for Recitation. |
35. Tathāgatapacchimavācā |
35. The Last Words of the Tathāgata |
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: |
Then the Blessed One addressed the Venerable Ānanda: |
“siyā kho panānanda, tumhākaṁ evamassa: |
“It may be, Ānanda, that it will occur to you: |
‘atītasatthukaṁ pāvacanaṁ, natthi no satthā’ti. |
‘The Teacher’s instruction has passed away, we have no Teacher.’ |
Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ. |
But it should not be seen like that, Ānanda. |
Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā. |
The Dhamma and the Discipline which I have taught and pointed out to you, that will be your Teacher after my passing. |
Yathā kho panānanda, etarahi bhikkhū aññamaññaṁ āvusovādena samudācaranti, na kho mamaccayena evaṁ samudācaritabbaṁ. |
Just as, Ānanda, the bhikkhus now address one another with the word ‘friend,’ so should it not be after my passing. |
Theratarena, ānanda, bhikkhunā navakataro bhikkhu nāmena vā gottena vā āvusovādena vā samudācaritabbo. |
A more senior bhikkhu, Ānanda, should address a more junior bhikkhu by his name or by his clan name or by the word ‘friend.’ |
Navakatarena bhikkhunā therataro bhikkhu ‘bhante’ti vā ‘āyasmā’ti vā samudācaritabbo. |
A more junior bhikkhu should address a more senior bhikkhu as ‘Bhante’ or ‘Āyasmā.’ |
Ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu. |
If it wishes, Ānanda, after my passing the Saṅgha may abolish the minor and lesser training rules. |
Channassa, ānanda, bhikkhuno mamaccayena brahmadaṇḍo dātabbo”ti. |
For the bhikkhu Channa, Ānanda, after my passing the higher penalty should be imposed.” |
“Katamo pana, bhante, brahmadaṇḍo”ti? |
“But what, Bhante, is the higher penalty?” |
“Channo, ānanda, bhikkhu yaṁ iccheyya, taṁ vadeyya. |
“The bhikkhu Channa, Ānanda, may say what he wishes. |
So bhikkhūhi neva vattabbo, na ovaditabbo, na anusāsitabbo”ti. |
He is not to be spoken to, not to be advised, not to be instructed by the bhikkhus.” |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha: |
“It may be, bhikkhus, that there is doubt or uncertainty in a single bhikkhu about the Buddha, or the Dhamma, or the Saṅgha, or the path, or the practice. Ask, bhikkhus, do not be remorseful later, thinking: |
‘sammukhībhūto no satthā ahosi, na mayaṁ sakkhimhā bhagavantaṁ sammukhā paṭipucchitun’”ti. |
‘Our Teacher was face-to-face with us, but we were not able to question the Blessed One face-to-face.’” |
Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ. |
When this was said, those bhikkhus were silent. |
Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā bhikkhū āmantesi: |
A second time the Blessed One … and so on … a third time the Blessed One addressed the bhikkhus: |
“siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha: |
“It may be, bhikkhus, that there is doubt or uncertainty in a single bhikkhu about the Buddha, or the Dhamma, or the Saṅgha, or the path, or the practice. Ask, bhikkhus, do not be remorseful later, thinking: |
‘sammukhībhūto no satthā ahosi, na mayaṁ sakkhimhā bhagavantaṁ sammukhā paṭipucchitun’”ti. |
‘Our Teacher was face-to-face with us, but we were not able to question the Blessed One face-to-face.’” |
Tatiyampi kho te bhikkhū tuṇhī ahesuṁ. |
A third time those bhikkhus were silent. |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha. |
“It may be, bhikkhus, that out of respect for the Teacher you do not ask. |
Sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti. |
Let a friend, bhikkhus, inform a friend.” |
Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ. |
When this was said, those bhikkhus were silent. |
Atha kho āyasmā ānando bhagavantaṁ etadavoca: |
Then the Venerable Ānanda said to the Blessed One: |
“acchariyaṁ, bhante, abbhutaṁ, bhante, evaṁ pasanno ahaṁ, bhante, imasmiṁ bhikkhusaṅghe, ‘natthi ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’”ti. |
“Wonderful, Bhante, marvelous, Bhante! I am so confident, Bhante, in this Saṅgha of bhikkhus, that ‘there is not a single bhikkhu who has any doubt or uncertainty about the Buddha, or the Dhamma, or the Saṅgha, or the path, or the practice.’” |
“Pasādā kho tvaṁ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. |
“You speak from faith, Ānanda, but there is knowledge of this for the Tathāgata, Ānanda. |
Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā. |
In this Saṅgha of bhikkhus there is not a single bhikkhu who has any doubt or uncertainty about the Buddha, or the Dhamma, or the Saṅgha, or the path, or the practice. |
Imesañhi, ānanda, pañcannaṁ bhikkhusatānaṁ yo pacchimako bhikkhu, so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. |
For of these five hundred bhikkhus, Ānanda, the very last one is a stream-enterer, not subject to fall, certain, destined for full enlightenment.” |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā appamādena sampādethā”ti. |
“Come now, bhikkhus, I declare to you: all conditioned things are of a nature to decay—strive on with diligence.” |
Ayaṁ tathāgatassa pacchimā vācā. |
These were the last words of the Tathāgata. |
36. Parinibbutakathā |
36. The Attainment of Final Nibbāna |
Atha kho bhagavā paṭhamaṁ jhānaṁ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā saññāvedayitanirodhaṁ samāpajji. |
Then the Blessed One entered the first jhāna. Rising from the first jhāna, he entered the second jhāna. Rising from the second jhāna, he entered the third jhāna. Rising from the third jhāna, he entered the fourth jhāna. Rising from the fourth jhāna, he entered the base of the infinity of space. Rising from the attainment of the base of the infinity of space, he entered the base of the infinity of consciousness. Rising from the attainment of the base of the infinity of consciousness, he entered the base of nothingness. Rising from the attainment of the base of nothingness, he entered the base of neither-perception-nor-non-perception. Rising from the attainment of the base of neither-perception-nor-non-perception, he entered the cessation of perception and feeling. |
Atha kho āyasmā ānando āyasmantaṁ anuruddhaṁ etadavoca: |
Then the Venerable Ānanda said to the Venerable Anuruddha: |
“parinibbuto, bhante anuruddha, bhagavā”ti. |
“Bhante Anuruddha, has the Blessed One attained final Nibbāna?” |
“Nāvuso ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṁ samāpanno”ti. |
“No, friend Ānanda, the Blessed One has not attained final Nibbāna. He has entered the cessation of perception and feeling.” |
Atha kho bhagavā saññāvedayitanirodhasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā paṭhamaṁ jhānaṁ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyi. |
Then the Blessed One, having emerged from the attainment of the cessation of perception and feeling, entered the base of neither-perception-nor-non-perception; having emerged from the attainment of the base of neither-perception-nor-non-perception, he entered the base of nothingness; having emerged from the attainment of the base of nothingness, he entered the base of infinite consciousness; having emerged from the attainment of the base of infinite consciousness, he entered the base of infinite space; having emerged from the attainment of the base of infinite space, he entered the fourth jhāna; having emerged from the fourth jhāna, he entered the third jhāna; having emerged from the third jhāna, he entered the second jhāna; having emerged from the second jhāna, he entered the first jhāna; having emerged from the first jhāna, he entered the second jhāna; having emerged from the second jhāna, he entered the third jhāna; having emerged from the third jhāna, he entered the fourth jhāna; and immediately after emerging from the fourth jhāna the Blessed One attained final Nibbāna. |
Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṁsanako salomahaṁso. |
When the Blessed One attained final Nibbāna, simultaneously with his final Nibbāna there was a great earthquake, awesome and hair-raising. |
Devadundubhiyo ca phaliṁsu. |
And the celestial drums resounded. |
Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṁ gāthaṁ abhāsi: |
When the Blessed One attained final Nibbāna, simultaneously with his final Nibbāna Brahmā Sahampati recited this verse: |
“Sabbeva nikkhipissanti, |
“All beings will lay down the frame, |
bhūtā loke samussayaṁ; |
all beings in the world without exception; |
Yattha etādiso satthā, |
For such a Teacher, without peer |
loke appaṭipuggalo; |
in all the world, |
Tathāgato balappatto, |
the Tathāgata, endowed with power, |
sambuddho parinibbuto”ti. |
the Enlightened One, has attained final Nibbāna.” |
Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṁ gāthaṁ abhāsi: |
When the Blessed One attained final Nibbāna, simultaneously with his final Nibbāna Sakka, the lord of the devas, recited this verse: |
“Aniccā vata saṅkhārā, |
“Impermanent, alas, are all formations, |
uppādavayadhammino; |
subject to arising and passing away; |
Uppajjitvā nirujjhanti, |
Having arisen, they cease; |
tesaṁ vūpasamo sukho”ti. |
their calming is blissful.” |
Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi: |
When the Blessed One attained final Nibbāna, simultaneously with his final Nibbāna the Venerable Anuruddha recited these verses: |
“Nāhu assāsapassāso, |
“There was no more breathing in and out |
ṭhitacittassa tādino; |
for the one of stable mind, the Suchlike One; |
Anejo santimārabbha, |
Unshaken, intent on peace, |
yaṁ kālamakarī muni. |
the sage has passed away. |
Asallīnena cittena, |
With a mind not shrinking, |
vedanaṁ ajjhavāsayi; |
he endured the pain; |
Pajjotasseva nibbānaṁ, |
Like the extinguishing of a lamp, |
vimokkho cetaso ahū”ti. |
was the liberation of his mind.” |
Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṁ gāthaṁ abhāsi: |
When the Blessed One attained final Nibbāna, simultaneously with his final Nibbāna the Venerable Ānanda recited this verse: |
“Tadāsi yaṁ bhiṁsanakaṁ, |
“Then there was what was awesome, |
tadāsi lomahaṁsanaṁ; |
then there was what was hair-raising, |
Sabbākāravarūpete, |
When the one endowed with all excellent qualities, |
sambuddhe parinibbute”ti. |
the Enlightened One, attained final Nibbāna.” |
Parinibbute bhagavati ye te tattha bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti vivaṭṭanti, “atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti. |
When the Blessed One attained final Nibbāna, those bhikkhus there who were not yet free from lust, some of them, stretching out their arms, wept, fell down as if cut down, rolled back and forth, crying: “Too soon has the Blessed One attained final Nibbāna, too soon has the Sugata attained final Nibbāna, too soon has the Eye in the world vanished!” |
Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti: |
But those bhikkhus who were free from lust endured it, mindful and clearly comprehending: |
“aniccā saṅkhārā, taṁ kutettha labbhā”ti. |
“Impermanent are all formations, how could it be otherwise?” |
Atha kho āyasmā anuruddho bhikkhū āmantesi: |
Then the Venerable Anuruddha addressed the bhikkhus: |
“alaṁ, āvuso, mā socittha mā paridevittha. |
“Enough, friends, do not sorrow, do not lament. |
Nanu etaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ: |
Has not the Blessed One already declared this, friends: |
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’. |
‘There is variance, separation, and otherness in regard to all that is dear and beloved’? |
Taṁ kutettha, āvuso, labbhā. |
How could it be, friends, that what is born, come to be, conditioned, and subject to dissolution should not dissolve? That is not possible. |
‘Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjī’ti, netaṁ ṭhānaṁ vijjati. |
The devas, friends, are complaining.” |
Devatā, āvuso, ujjhāyantī”ti. |
|
“Kathaṁbhūtā pana, bhante, āyasmā anuruddho devatā manasi karotī”ti? |
“But of what sort of devas is the Venerable Anuruddha mindful?” |
“Santāvuso ānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: |
“There are, friend Ānanda, devas in the sky who are earthly-minded; they weep, tearing their hair, stretching out their arms they weep, they fall down as if cut down, they roll back and forth, crying: |
‘atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito’ti. |
‘Too soon has the Blessed One attained final Nibbāna, too soon has the Sugata attained final Nibbāna, too soon has the Eye in the world vanished!’ |
Santāvuso ānanda, devatā pathaviyā pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: |
There are, friend Ānanda, devas on the earth who are earthly-minded; they weep, tearing their hair, stretching out their arms they weep, they fall down as if cut down, they roll back and forth, crying: |
‘atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito’ti. |
‘Too soon has the Blessed One attained final Nibbāna, too soon has the Sugata attained final Nibbāna, too soon has the Eye in the world vanished!’ |
Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti: |
But those devas who are free from lust endure it, mindful and clearly comprehending: |
‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti. |
‘Impermanent are all formations, how could it be otherwise?’” |
Atha kho āyasmā ca anuruddho āyasmā ca ānando taṁ rattāvasesaṁ dhammiyā kathāya vītināmesuṁ. |
Then the Venerable Anuruddha and the Venerable Ānanda spent the rest of the night in talk on the Dhamma. |
Atha kho āyasmā anuruddho āyasmantaṁ ānandaṁ āmantesi: |
Then the Venerable Anuruddha addressed the Venerable Ānanda: |
“gacchāvuso ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi: |
“Go, friend Ānanda, enter Kusinārā and inform the Mallas of Kusinārā: |
‘parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṁ maññathā’”ti. |
‘The Blessed One, Vāseṭṭhas, has attained final Nibbāna. Do now what you think it is time for.’” |
“Evaṁ, bhante”ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi. |
“So be it, Bhante,” the Venerable Ānanda replied to the Venerable Anuruddha, and in the morning, having dressed, taking his bowl and robe, he entered Kusinārā with a companion. |
Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti teneva karaṇīyena. |
At that time the Mallas of Kusinārā had assembled in the council hall for some business. |
Atha kho āyasmā ānando yena kosinārakānaṁ mallānaṁ sandhāgāraṁ tenupasaṅkami; |
Then the Venerable Ānanda went to the council hall of the Mallas of Kusinārā; |
upasaṅkamitvā kosinārakānaṁ mallānaṁ ārocesi: |
having approached, he informed the Mallas of Kusinārā: |
“parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṁ maññathā”ti. |
“The Blessed One, Vāseṭṭhas, has attained final Nibbāna. |
Idamāyasmato ānandassa vacanaṁ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: |
Do now what you think it is time for, Vāseṭṭhas, do now what you think it is time for. |
“atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti. |
Do not be remorseful later, thinking: |
| ‘The final Nibbāna of the Tathāgata took place in our village domain, but we did not get to see the Tathāgata in the final time.’” | |
| Hearing this word from the Venerable Ānanda, the Mallas and the Mallas’ sons, the Mallas’ daughters-in-law, and the Mallas’ wives were stricken with grief, sorrowful, their minds overcome with sorrow, some weeping, tearing their hair, stretching out their arms they wept, they fell down as if cut down, they rolled back and forth, crying: | |
| “Too soon has the Blessed One attained final Nibbāna, too soon has the Sugata attained final Nibbāna, too soon has the Eye in the world vanished!” | |
| Then the Mallas and the Mallas’ sons, the Mallas’ daughters-in-law, and the Mallas’ wives, stricken with grief, sorrowful, their minds overcome with sorrow, approached the Upavattana, the Sāla grove of the Mallas, where the Venerable Ānanda was. | |
37. Buddhasarīrapūjā |
37. Buddhasarīrapūjā |
Atha kho kosinārakā mallā purise āṇāpesuṁ: |
Then the Mallas of Kusinārā commanded their men: |
“tena hi, bhaṇe, kusinārāyaṁ gandhamālañca sabbañca tāḷāvacaraṁ sannipātethā”ti. |
“Well then, my good sirs, gather together in Kusinārā perfumes, garlands, and all the musical instruments.” |
Atha kho kosinārakā mallā gandhamālañca sabbañca tāḷāvacaraṁ pañca ca dussayugasatāni ādāya yena upavattanaṁ mallānaṁ sālavanaṁ, yena bhagavato sarīraṁ tenupasaṅkamiṁsu; |
Then the Mallas of Kusinārā, taking perfumes, garlands, all the musical instruments, and five hundred sets of robes, went to the Upavattana, the Sāla grove of the Mallas, to the body of the Blessed One; |
upasaṅkamitvā bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā ekadivasaṁ vītināmesuṁ. |
having approached, they honored, revered, esteemed, and worshipped the body of the Blessed One with dances, songs, music, garlands, and perfumes, making canopies of cloth and preparing circular pavilions, and they spent one day. |
Atha kho kosinārakānaṁ mallānaṁ etadahosi: |
Then it occurred to the Mallas of Kusinārā: |
“ativikālo kho ajja bhagavato sarīraṁ jhāpetuṁ, sve dāni mayaṁ bhagavato sarīraṁ jhāpessāmā”ti. |
“It is too late today to cremate the body of the Blessed One. We will cremate the body of the Blessed One tomorrow.” |
Atha kho kosinārakā mallā bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā dutiyampi divasaṁ vītināmesuṁ, tatiyampi divasaṁ vītināmesuṁ, catutthampi divasaṁ vītināmesuṁ, pañcamampi divasaṁ vītināmesuṁ, chaṭṭhampi divasaṁ vītināmesuṁ. |
Then the Mallas of Kusinārā, honoring, revering, esteeming, and worshipping the body of the Blessed One with dances, songs, music, garlands, and perfumes, making canopies of cloth and preparing circular pavilions, spent a second day, a third day, a fourth day, a fifth day, and a sixth day. |
Atha kho sattamaṁ divasaṁ kosinārakānaṁ mallānaṁ etadahosi: |
Then on the seventh day it occurred to the Mallas of Kusinārā: |
“mayaṁ bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṁ nagarassa haritvā bāhirena bāhiraṁ dakkhiṇato nagarassa bhagavato sarīraṁ jhāpessāmā”ti. |
“We, honoring, revering, esteeming, and worshipping the body of the Blessed One with dances, songs, music, garlands, and perfumes, will carry it south of the city to the south and cremate the body of the Blessed One outside the city to the south.” |
Tena kho pana samayena aṭṭha mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā: |
At that time eight Malla chieftains, having bathed their heads and put on new clothes, thought: |
“mayaṁ bhagavato sarīraṁ uccāressāmā”ti na sakkonti uccāretuṁ. |
“We will lift up the body of the Blessed One,” but they were not able to lift it. |
Atha kho kosinārakā mallā āyasmantaṁ anuruddhaṁ etadavocuṁ: |
Then the Mallas of Kusinārā said to the Venerable Anuruddha: |
“ko nu kho, bhante anuruddha, hetu ko paccayo, yenime aṭṭha mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā: |
“What, Bhante Anuruddha, is the reason, what is the cause, that these eight Malla chieftains, having bathed their heads and put on new clothes, thinking: |
‘mayaṁ bhagavato sarīraṁ uccāressāmā’ti na sakkonti uccāretun”ti? |
‘We will lift up the body of the Blessed One,’ are not able to lift it?” |
“Aññathā kho, vāseṭṭhā, tumhākaṁ adhippāyo, aññathā devatānaṁ adhippāyo”ti. |
“Your intention, Vāseṭṭhas, is one thing, but the intention of the devas is another.” |
“Kathaṁ pana, bhante, devatānaṁ adhippāyo”ti? |
“But what, Bhante, is the intention of the devas?” |
“Tumhākaṁ kho, vāseṭṭhā, adhippāyo: |
“Your intention, Vāseṭṭhas, is: |
‘mayaṁ bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṁ nagarassa haritvā bāhirena bāhiraṁ dakkhiṇato nagarassa bhagavato sarīraṁ jhāpessāmā’ti; |
‘We, honoring, revering, esteeming, and worshipping the body of the Blessed One with dances, songs, music, garlands, and perfumes, will carry it south of the city to the south and cremate the body of the Blessed One outside the city to the south’; |
devatānaṁ kho, vāseṭṭhā, adhippāyo: |
the intention of the devas, Vāseṭṭhas, is: |
‘mayaṁ bhagavato sarīraṁ dibbehi naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā uttarena uttaraṁ nagarassa haritvā uttarena dvārena nagaraṁ pavesetvā majjhena majjhaṁ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ ettha bhagavato sarīraṁ jhāpessāmā’”ti. |
‘We, honoring, revering, esteeming, and worshipping the body of the Blessed One with celestial dances, songs, music, garlands, and perfumes, will carry it north of the city to the north, and having entered the city by the north gate and passed through the middle of the city, we will go out by the east gate and cremate the body of the Blessed One at the Mallas’ shrine called Makuṭabandhana, to the east of the city.’” |
“Yathā, bhante, devatānaṁ adhippāyo, tathā hotū”ti. |
“As is the intention of the devas, Bhante, so let it be.” |
Tena kho pana samayena kusinārā yāva sandhisamalasaṅkaṭīrā jaṇṇumattena odhinā mandāravapupphehi santhatā hoti. |
At that time Kusinārā was strewn knee-deep with Mandārava flowers, right up to the rubbish heaps and cesspools. |
Atha kho devatā ca kosinārakā ca mallā bhagavato sarīraṁ dibbehi ca mānusakehi ca naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā uttarena uttaraṁ nagarassa haritvā uttarena dvārena nagaraṁ pavesetvā majjhena majjhaṁ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ ettha ca bhagavato sarīraṁ nikkhipiṁsu. |
Then the devas and the Mallas of Kusinārā, honoring, revering, esteeming, and worshipping the body of the Blessed One with both celestial and human dances, songs, music, garlands, and perfumes, carried it north of the city to the north, and having entered the city by the north gate and passed through the middle of the city, they went out by the east gate and laid down the body of the Blessed One at the Mallas’ shrine called Makuṭabandhana, to the east of the city. |
Atha kho kosinārakā mallā āyasmantaṁ ānandaṁ etadavocuṁ: |
Then the Mallas of Kusinārā said to the Venerable Ānanda: |
“kathaṁ mayaṁ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā”ti? |
“How should we proceed, Bhante Ānanda, with the body of the Tathāgata?” |
“Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban”ti. |
“As they proceed, Vāseṭṭhas, with the body of a wheel-turning monarch, so should they proceed with the body of the Tathāgata.” |
“Kathaṁ pana, bhante ānanda, rañño cakkavattissa sarīre paṭipajjantī”ti? |
“But how, Bhante Ānanda, do they proceed with the body of a wheel-turning monarch?” |
“Rañño, vāseṭṭhā, cakkavattissa sarīraṁ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. |
“Vāseṭṭhas, they wrap the body of a wheel-turning monarch in new cloth. Having wrapped it in new cloth, they wrap it in carded cotton. Having wrapped it in carded cotton, they wrap it in new cloth. |
Etena upāyena pañcahi yugasatehi rañño cakkavattissa sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā rañño cakkavattissa sarīraṁ jhāpenti. |
In this way, having wrapped the body of a wheel-turning monarch with five hundred pairs of cloths, they place it in an iron oil-vat, cover it with another iron vat, make a pyre of all kinds of perfumes, and cremate the body of the wheel-turning monarch. |
Cātumahāpathe rañño cakkavattissa thūpaṁ karonti. |
They build a stūpa for the wheel-turning monarch at a major crossroads. |
Evaṁ kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti. |
This, Vāseṭṭhas, is how they proceed with the body of a wheel-turning monarch. |
Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabbaṁ. |
As they proceed, Vāseṭṭhas, with the body of a wheel-turning monarch, so should they proceed with the body of the Tathāgata. |
Cātumahāpathe tathāgatassa thūpo kātabbo. |
A stūpa for the Tathāgata should be built at a major crossroads. |
Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti. |
Whoever shall place a garland or perfume or powder there, or shall pay homage, or shall calm their mind there, for them it will be for their long-term welfare and happiness.” |
Atha kho kosinārakā mallā purise āṇāpesuṁ: |
Then the Mallas of Kusinārā commanded their men: |
“tena hi, bhaṇe, mallānaṁ vihataṁ kappāsaṁ sannipātethā”ti. |
“Well then, my good sirs, gather the Mallas’ carded cotton.” |
Atha kho kosinārakā mallā bhagavato sarīraṁ ahatena vatthena veṭhetvā vihatena kappāsena veṭhesuṁ, vihatena kappāsena veṭhetvā ahatena vatthena veṭhesuṁ. |
Then the Mallas of Kusinārā wrapped the body of the Blessed One in new cloth, then they wrapped it in carded cotton, and having wrapped it in carded cotton, they wrapped it in new cloth. |
Etena upāyena pañcahi yugasatehi bhagavato sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā bhagavato sarīraṁ citakaṁ āropesuṁ. |
In this way, having wrapped the body of the Blessed One with five hundred pairs of cloths, they placed it in an iron oil-vat, covered it with another iron vat, made a pyre of all kinds of perfumes, and placed the body of the Blessed One on the pyre. |
38. Mahākassapattheravatthu |
38. Mahākassapattheravatthu |
Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. |
At that time the Venerable Mahākassapa was traveling on the high road from Pāvā to Kusinārā with a great saṅgha of bhikkhus, with five hundred bhikkhus. |
Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṁ rukkhamūle nisīdi. |
Then the Venerable Mahākassapa left the road and sat down at the foot of a certain tree. |
Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṁ gahetvā pāvaṁ addhānamaggappaṭipanno hoti. |
At that time a certain Ājīvaka, having taken a Mandārava flower from Kusinārā, was traveling on the high road to Pāvā. |
Addasā kho āyasmā mahākassapo taṁ ājīvakaṁ dūratova āgacchantaṁ, disvā taṁ ājīvakaṁ etadavoca: |
The Venerable Mahākassapa saw that Ājīvaka coming from a distance, and having seen him, he said to that Ājīvaka: |
“apāvuso, amhākaṁ satthāraṁ jānāsī”ti? |
“Friend, do you know our Teacher?” |
“Āmāvuso, jānāmi, ajja sattāhaparinibbuto samaṇo gotamo. |
“Yes, friend, I know. Today the ascetic Gotama has been finally extinguished for a week. |
Tato me idaṁ mandāravapupphaṁ gahitan”ti. |
From there I have got this Mandārava flower.” |
Tattha ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: |
Thereupon those bhikkhus who were not yet free from lust, some of them, stretching out their arms, wept, fell down as if cut down, rolled back and forth, crying: |
“atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti. |
“Too soon has the Blessed One attained final Nibbāna, too soon has the Sugata attained final Nibbāna, too soon has the Eye in the world vanished!” |
Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti: |
But those bhikkhus who were free from lust endured it, mindful and clearly comprehending: |
“aniccā saṅkhārā, taṁ kutettha labbhā”ti. |
“Impermanent are all formations, how could it be otherwise?” |
Tena kho pana samayena subhaddo nāma vuddhapabbajito tassaṁ parisāyaṁ nisinno hoti. |
At that time one Subhadda by name, who had gone forth in his old age, was sitting in that assembly. |
Atha kho subhaddo vuddhapabbajito te bhikkhū etadavoca: |
Then Subhadda, the one who had gone forth in his old age, said to those bhikkhus: |
“alaṁ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṁ tena mahāsamaṇena. |
“Enough, friends, do not sorrow, do not lament. We are well rid of that great ascetic. |
Upaddutā ca homa: |
And we were oppressed by him: |
‘idaṁ vo kappati, idaṁ vo na kappatī’ti. |
‘This is allowable for you, this is not allowable for you.’ |
Idāni pana mayaṁ yaṁ icchissāma, taṁ karissāma, yaṁ na icchissāma, na taṁ karissāmā”ti. |
But now we shall do what we wish, and what we do not wish, that we shall not do.” |
Atha kho āyasmā mahākassapo bhikkhū āmantesi: |
Then the Venerable Mahākassapa addressed the bhikkhus: |
“alaṁ, āvuso, mā socittha, mā paridevittha. |
“Enough, friends, do not sorrow, do not lament. |
Nanu etaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ: |
Has not the Blessed One already declared this, friends: |
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’. |
‘There is variance, separation, and otherness in regard to all that is dear and beloved’? |
Taṁ kutettha, āvuso, labbhā. |
How could it be, friends, that what is born, come to be, conditioned, and subject to dissolution, even the body of the Tathāgata, should not dissolve? That is not possible.” |
‘Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ tathāgatassāpi sarīraṁ mā palujjī’ti, netaṁ ṭhānaṁ vijjatī”ti. |
|
Tena kho pana samayena cattāro mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā: |
At that time four Malla chieftains, having bathed their heads and put on new clothes, thought: |
“mayaṁ bhagavato citakaṁ āḷimpessāmā”ti na sakkonti āḷimpetuṁ. |
“We will light the Blessed One’s pyre,” but they were not able to light it. |
Atha kho kosinārakā mallā āyasmantaṁ anuruddhaṁ etadavocuṁ: |
Then the Mallas of Kusinārā said to the Venerable Anuruddha: |
“ko nu kho, bhante anuruddha, hetu ko paccayo, yenime cattāro mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā: |
“What, Bhante Anuruddha, is the reason, what is the cause, that these four Malla chieftains, having bathed their heads and put on new clothes, thinking: |
‘mayaṁ bhagavato citakaṁ āḷimpessāmā’ti na sakkonti āḷimpetun”ti? |
‘We will light the Blessed One’s pyre,’ are not able to light it?” |
“Aññathā kho, vāseṭṭhā, devatānaṁ adhippāyo”ti. |
“The devas’ intention, Vāseṭṭhas, is otherwise.” |
“Kathaṁ pana, bhante, devatānaṁ adhippāyo”ti? |
“But what, Bhante, is the devas’ intention?” |
“Devatānaṁ kho, vāseṭṭhā, adhippāyo: |
“The devas’ intention, Vāseṭṭhas, is: |
‘ayaṁ āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. |
‘The Venerable Mahākassapa is traveling on the high road from Pāvā to Kusinārā with a great saṅgha of bhikkhus, with five hundred bhikkhus. |
Na tāva bhagavato citako pajjalissati, yāvāyasmā mahākassapo bhagavato pāde sirasā na vandissatī’”ti. |
The Blessed One’s pyre will not ignite until the Venerable Mahākassapa has paid homage with his head at the feet of the Blessed One.’” |
“Yathā, bhante, devatānaṁ adhippāyo, tathā hotū”ti. |
“As is the intention of the devas, Bhante, so let it be.” |
Atha kho āyasmā mahākassapo yena kusinārā makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ, yena bhagavato citako tenupasaṅkami; |
Then the Venerable Mahākassapa went to Kusinārā, to the Mallas’ shrine called Makuṭabandhana, where the Blessed One’s pyre was; |
upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā tikkhattuṁ citakaṁ padakkhiṇaṁ katvā bhagavato pāde sirasā vandi. |
having approached, he arranged his robe on one shoulder, and having joined his palms in homage, he circumambulated the pyre three times and paid homage with his head at the feet of the Blessed One. |
Tānipi kho pañcabhikkhusatāni ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā tikkhattuṁ citakaṁ padakkhiṇaṁ katvā bhagavato pāde sirasā vandiṁsu. |
And those five hundred bhikkhus also arranged their robes on one shoulder, and having joined their palms in homage, they circumambulated the pyre three times and paid homage with their heads at the feet of the Blessed One. |
Vandite ca panāyasmatā mahākassapena tehi ca pañcahi bhikkhusatehi sayameva bhagavato citako pajjali. |
And when homage had been paid by the Venerable Mahākassapa and by those five hundred bhikkhus, the Blessed One’s pyre ignited by itself. |
Jhāyamānassa kho pana bhagavato sarīrassa yaṁ ahosi chavīti vā cammanti vā maṁsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; |
As the body of the Blessed One was burning, of what was skin, or hide, or flesh, or sinews, or fluid, of that neither soot nor ash was discerned; |
sarīrāneva avasissiṁsu. |
only the relics remained. |
Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa neva chārikā paññāyati, na masi; |
Just as when ghee or oil is burning, neither soot nor ash is discerned; |
evameva bhagavato sarīrassa jhāyamānassa yaṁ ahosi chavīti vā cammanti vā maṁsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; |
so, as the body of the Blessed One was burning, of what was skin, or hide, or flesh, or sinews, or fluid, of that neither soot nor ash was discerned; |
sarīrāneva avasissiṁsu. |
only the relics remained. |
Tesañca pañcannaṁ dussayugasatānaṁ dveva dussāni na ḍayhiṁsu yañca sabbaabbhantarimaṁ yañca bāhiraṁ. |
And of those five hundred pairs of robes, only two robes were not burnt, the innermost and the outermost. |
Daḍḍhe ca kho pana bhagavato sarīre antalikkhā udakadhārā pātubhavitvā bhagavato citakaṁ nibbāpesi. |
And when the body of the Blessed One was burnt, a stream of water appeared from the sky and extinguished the Blessed One’s pyre. |
Udakasālatopi abbhunnamitvā bhagavato citakaṁ nibbāpesi. |
And having risen up from the sāla trees, it extinguished the Blessed One’s pyre. |
Kosinārakāpi mallā sabbagandhodakena bhagavato citakaṁ nibbāpesuṁ. |
The Mallas of Kusinārā also extinguished the Blessed One’s pyre with water scented with all kinds of perfumes. |
Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṁ sandhāgāre sattipañjaraṁ karitvā dhanupākāraṁ parikkhipāpetvā naccehi gītehi vāditehi mālehi gandhehi sakkariṁsu garuṁ kariṁsu mānesuṁ pūjesuṁ. |
Then the Mallas of Kusinārā, having made a lattice of spears in the council hall and having surrounded it with a rampart of bows, for seven days honored, revered, esteemed, and worshipped the relics of the Blessed One with dances, songs, music, garlands, and perfumes. |
39. Sarīradhātuvibhajana |
39. Sarīradhātuvibhajana |
Assosi kho rājā māgadho ajātasattu vedehiputto: |
King Ajātasattu of Magadha, the son of Vedehī, heard: |
“bhagavā kira kusinārāyaṁ parinibbuto”ti. |
“The Blessed One, it is said, has attained final Nibbāna in Kusinārā.” |
Atha kho rājā māgadho ajātasattu vedehiputto kosinārakānaṁ mallānaṁ dūtaṁ pāhesi: |
Then King Ajātasattu of Magadha, the son of Vedehī, sent a messenger to the Mallas of Kusinārā: |
“bhagavāpi khattiyo ahampi khattiyo, ahampi arahāmi bhagavato sarīrānaṁ bhāgaṁ, ahampi bhagavato sarīrānaṁ thūpañca mahañca karissāmī”ti. |
“The Blessed One was a khattiya, and I too am a khattiya. I too am worthy of a share of the Blessed One’s relics. I too will build a stūpa for the Blessed One’s relics and hold a festival.” |
Assosuṁ kho vesālikā licchavī: |
The Licchavis of Vesālī heard: |
“bhagavā kira kusinārāyaṁ parinibbuto”ti. |
“The Blessed One, it is said, has attained final Nibbāna in Kusinārā.” |
Atha kho vesālikā licchavī kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: |
Then the Licchavis of Vesālī sent a messenger to the Mallas of Kusinārā: |
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti. |
“The Blessed One was a khattiya, and we too are khattiyas. We too are worthy of a share of the Blessed One’s relics. We too will build a stūpa for the Blessed One’s relics and hold a festival.” |
Assosuṁ kho kapilavatthuvāsī sakyā: |
The Sakyans of Kapilavatthu heard: |
“bhagavā kira kusinārāyaṁ parinibbuto”ti. |
“The Blessed One, it is said, has attained final Nibbāna in Kusinārā.” |
Atha kho kapilavatthuvāsī sakyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: |
Then the Sakyans of Kapilavatthu sent a messenger to the Mallas of Kusinārā: |
“bhagavā amhākaṁ ñātiseṭṭho, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti. |
“The Blessed One was the chief of our kinsmen. We too are worthy of a share of the Blessed One’s relics. We too will build a stūpa for the Blessed One’s relics and hold a festival.” |
Assosuṁ kho allakappakā bulayo: |
The Bulayas of Allakappa heard: |
“bhagavā kira kusinārāyaṁ parinibbuto”ti. |
“The Blessed One, it is said, has attained final Nibbāna in Kusinārā.” |
Atha kho allakappakā bulayo kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: |
Then the Bulayas of Allakappa sent a messenger to the Mallas of Kusinārā: |
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti. |
“The Blessed One was a khattiya, and we too are khattiyas. We too are worthy of a share of the Blessed One’s relics. We too will build a stūpa for the Blessed One’s relics and hold a festival.” |
Assosuṁ kho rāmagāmakā koḷiyā: |
The Koḷiyas of Rāmagāma heard: |
“bhagavā kira kusinārāyaṁ parinibbuto”ti. |
“The Blessed One, it is said, has attained final Nibbāna in Kusinārā.” |
Atha kho rāmagāmakā koḷiyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: |
Then the Koḷiyas of Rāmagāma sent a messenger to the Mallas of Kusinārā: |
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti. |
“The Blessed One was a khattiya, and we too are khattiyas. We too are worthy of a share of the Blessed One’s relics. We too will build a stūpa for the Blessed One’s relics and hold a festival.” |
Assosi kho veṭṭhadīpako brāhmaṇo: |
The brahmin of Veṭṭhadīpa heard: |
“bhagavā kira kusinārāyaṁ parinibbuto”ti. |
“The Blessed One, it is said, has attained final Nibbāna in Kusinārā.” |
Atha kho veṭṭhadīpako brāhmaṇo kosinārakānaṁ mallānaṁ dūtaṁ pāhesi: |
Then the brahmin of Veṭṭhadīpa sent a messenger to the Mallas of Kusinārā: |
“bhagavāpi khattiyo ahampismi brāhmaṇo, ahampi arahāmi bhagavato sarīrānaṁ bhāgaṁ, ahampi bhagavato sarīrānaṁ thūpañca mahañca karissāmī”ti. |
“The Blessed One was a khattiya and I am a brahmin. I too am worthy of a share of the Blessed One’s relics. I too will build a stūpa for the Blessed One’s relics and hold a festival.” |
Assosuṁ kho pāveyyakā mallā: |
The Mallas of Pāvā heard: |
“bhagavā kira kusinārāyaṁ parinibbuto”ti. |
“The Blessed One, it is said, has attained final Nibbāna in Kusinārā.” |
Atha kho pāveyyakā mallā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: |
Then the Mallas of Pāvā sent a messenger to the Mallas of Kusinārā: |
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti. |
“The Blessed One was a khattiya, and we too are khattiyas. We too are worthy of a share of the Blessed One’s relics. We too will build a stūpa for the Blessed One’s relics and hold a festival.” |
Evaṁ vutte, kosinārakā mallā te saṅghe gaṇe etadavocuṁ: |
When this was said, the Mallas of Kusinārā told those assemblies and groups: |
“bhagavā amhākaṁ gāmakkhette parinibbuto, na mayaṁ dassāma bhagavato sarīrānaṁ bhāgan”ti. |
“The Blessed One attained final Nibbāna in our village domain. We will not give a share of the Blessed One’s relics.” |
Evaṁ vutte, doṇo brāhmaṇo te saṅghe gaṇe etadavoca: |
When this was said, the brahmin Doṇa told those assemblies and groups: |
“Suṇantu bhonto mama ekavācaṁ, |
“Listen, sirs, to one word from me, |
Amhāka buddho ahu khantivādo; |
Our Buddha was a teacher of forbearance; |
Na hi sādhu yaṁ uttamapuggalassa, |
It is not good that there should be a battle |
Sarīrabhāge siyā sampahāro. |
over the division of the relics of the supreme person. |
Sabbeva bhonto sahitā samaggā, |
Let us all, sirs, united and in harmony, |
Sammodamānā karomaṭṭhabhāge; |
rejoicing, make eight shares; |
Vitthārikā hontu disāsu thūpā, |
Let stūpas be widespread in the directions, |
Bahū janā cakkhumato pasannā”ti. |
so that many people may have faith in the One with Vision.” |
“Tena hi, brāhmaṇa, tvaññeva bhagavato sarīrāni aṭṭhadhā samaṁ savibhattaṁ vibhajāhī”ti. |
“Well then, brahmin, you yourself divide the Blessed One’s relics into eight equal, well-divided shares.” |
“Evaṁ, bho”ti kho doṇo brāhmaṇo tesaṁ saṅghānaṁ gaṇānaṁ paṭissutvā bhagavato sarīrāni aṭṭhadhā samaṁ suvibhattaṁ vibhajitvā te saṅghe gaṇe etadavoca: |
“So be it, sirs,” the brahmin Doṇa replied to those assemblies and groups, and having divided the Blessed One’s relics into eight equal, well-divided shares, he said to those assemblies and groups: |
“imaṁ me bhonto tumbaṁ dadantu ahampi tumbassa thūpañca mahañca karissāmī”ti. |
“Give me this urn, sirs. I too will build a stūpa for the urn and hold a festival.” |
Adaṁsu kho te doṇassa brāhmaṇassa tumbaṁ. |
They gave the urn to the brahmin Doṇa. |
Assosuṁ kho pippalivaniyā moriyā: |
The Moriyas of Pipphalivana heard: |
“bhagavā kira kusinārāyaṁ parinibbuto”ti. |
“The Blessed One, it is said, has attained final Nibbāna in Kusinārā.” |
Atha kho pippalivaniyā moriyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: |
Then the Moriyas of Pipphalivana sent a messenger to the Mallas of Kusinārā: |
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti. |
“The Blessed One was a khattiya, and we too are khattiyas. We too are worthy of a share of the Blessed One’s relics. We too will build a stūpa for the Blessed One’s relics and hold a festival.” |
“Natthi bhagavato sarīrānaṁ bhāgo, vibhattāni bhagavato sarīrāni. |
“There is no share of the Blessed One’s relics; the Blessed One’s relics have been divided. |
Ito aṅgāraṁ harathā”ti. |
Take the embers from here.” |
Te tato aṅgāraṁ hariṁsu. |
They took the embers from there. |
40. Dhātuthūpapūjā |
40. Dhātuthūpapūjā |
Atha kho rājā māgadho ajātasattu vedehiputto rājagahe bhagavato sarīrānaṁ thūpañca mahañca akāsi. |
Then King Ajātasattu of Magadha, the son of Vedehī, built a stūpa and held a festival for the Blessed One’s relics in Rājagaha. |
Vesālikāpi licchavī vesāliyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. |
The Licchavis of Vesālī also built a stūpa and held a festival for the Blessed One’s relics in Vesālī. |
Kapilavatthuvāsīpi sakyā kapilavatthusmiṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. |
The Sakyans of Kapilavatthu also built a stūpa and held a festival for the Blessed One’s relics in Kapilavatthu. |
Allakappakāpi bulayo allakappe bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. |
The Bulayas of Allakappa also built a stūpa and held a festival for the Blessed One’s relics in Allakappa. |
Rāmagāmakāpi koḷiyā rāmagāme bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. |
The Koḷiyas of Rāmagāma also built a stūpa and held a festival for the Blessed One’s relics in Rāmagāma. |
Veṭṭhadīpakopi brāhmaṇo veṭṭhadīpe bhagavato sarīrānaṁ thūpañca mahañca akāsi. |
The brahmin of Veṭṭhadīpa also built a stūpa and held a festival for the Blessed One’s relics in Veṭṭhadīpa. |
Pāveyyakāpi mallā pāvāyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. |
The Mallas of Pāvā also built a stūpa and held a festival for the Blessed One’s relics in Pāvā. |
Kosinārakāpi mallā kusinārāyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. |
The Mallas of Kusinārā also built a stūpa and held a festival for the Blessed One’s relics in Kusinārā. |
Doṇopi brāhmaṇo tumbassa thūpañca mahañca akāsi. |
Doṇa the brahmin also built a stūpa and held a festival for the urn. |
Pippalivaniyāpi moriyā pippalivane aṅgārānaṁ thūpañca mahañca akaṁsu. |
The Moriyas of Pipphalivana also built a stūpa and held a festival for the embers in Pipphalivana. |
Iti aṭṭha sarīrathūpā navamo tumbathūpo dasamo aṅgārathūpo. |
Thus there were eight relic stūpas, a ninth stūpa for the urn, and a tenth stūpa for the embers. |
Evametaṁ bhūtapubbanti. |
This is how it was in the past. |
Aṭṭhadoṇaṁ cakkhumato sarīraṁ, |
Eight measures of the relics of the One with Vision, |
Sattadoṇaṁ jambudīpe mahenti; |
seven measures are honored in Jambudīpa; |
Ekañca doṇaṁ purisavaruttamassa, |
And one measure of the supreme man, |
Rāmagāme nāgarājā maheti. |
the Nāga kings honor in Rāmagāma. |
Ekāhi dāṭhā tidivehi pūjitā, |
One tooth is worshipped by the gods of the Thirty-three, |
Ekā pana gandhārapure mahīyati; |
one is honored in the city of Gandhāra; |
Kāliṅgarañño vijite punekaṁ, |
Another in the domain of the Kāliṅga king, |
Ekaṁ pana nāgarājā maheti. |
and one the Nāga kings honor. |
Tasseva tejena ayaṁ vasundharā, |
By his power this earth |
Āyāgaseṭṭhehi mahī alaṅkatā; |
is adorned with the best of offerings; |
Evaṁ imaṁ cakkhumato sarīraṁ, |
Thus this body of the One with Vision |
Susakkataṁ sakkatasakkatehi. |
is well honored by those who are honored. |
Devindanāgindanarindapūjito, |
Honored by the lord of devas, the lord of nāgas, and the lord of men, |
Manussindaseṭṭhehi tatheva pūjito; |
and likewise honored by the best of human lords; |
Taṁ vandatha pañjalikā labhitvā, |
Pay homage to him with joined palms, having found the opportunity, |
Buddho have kappasatehi dullabhoti. |
for a Buddha is hard to find even in a hundred eons. |
Cattālīsa samā dantā, |
Forty even teeth, |
kesā lomā ca sabbaso; |
and all the hair and body-hair; |
Devā hariṁsu ekekaṁ, |
The devas took one by one |
cakkavāḷaparamparāti. |
throughout the succession of world-systems. |
Mahāparinibbānasuttaṁ niṭṭhitaṁ tatiyaṁ. |
The Great Final Nibbāna Sutta, the third, is finished. |
dn17 |
dn17 |
Dīgha Nikāya 17 |
Long Discourses 17 |
Mahāsudassanasutta |
The Great Splendor |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati upavattane mallānaṁ sālavane antarena yamakasālānaṁ parinibbānasamaye. |
Thus have I heard. On one occasion the Blessed One was dwelling at Kusinārā in the Upavattana, the sāl-tree grove of the Mallans, between the twin sāl trees, at the time of his final Nibbāna. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; |
Then the Venerable Ānanda approached the Blessed One, |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
paid homage to him, and sat down to one side. |
Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Seated to one side, the Venerable Ānanda said to the Blessed One: |
“mā, bhante, bhagavā imasmiṁ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. |
“Venerable sir, let the Blessed One not pass away into final Nibbāna in this little town, this jungle town, this branch-town. |
Santi, bhante, aññāni mahānagarāni. |
There are, venerable sir, other great cities, |
Seyyathidaṁ—campā, rājagahaṁ, sāvatthi, sāketaṁ, kosambī, bārāṇasī; |
such as—Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Bārāṇasī. |
ettha bhagavā parinibbāyatu. |
Let the Blessed One pass away into final Nibbāna in one of them. |
Ettha bahū khattiyamahāsālā brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā, te tathāgatassa sarīrapūjaṁ karissantī”ti. |
There are many wealthy warrior-nobles, wealthy brahmins, and wealthy householders there who are confident in the Tathāgata, and they will venerate the Tathāgata’s remains.” |
“Mā hevaṁ, ānanda, avaca; |
“Do not say so, Ānanda! |
mā hevaṁ, ānanda, avaca: |
Do not say so, Ānanda: |
‘khuddakanagarakaṁ ujjaṅgalanagarakaṁ sākhānagarakan’ti. |
‘this little town, this jungle town, this branch-town.’ |
1. Kusāvatīrājadhānī |
1. The Royal City of Kusāvatī |
Bhūtapubbaṁ, ānanda, rājā mahāsudassano nāma ahosi khattiyo muddhāvasitto cāturanto vijitāvī janapadatthāvariyappatto. |
Once in the past, Ānanda, there was a king named Mahāsudassana, a warrior-noble, an anointed king, a ruler of the four quarters, a conqueror, one who had attained stability in his country. |
Rañño, ānanda, mahāsudassanassa ayaṁ kusinārā kusāvatī nāma rājadhānī ahosi. |
This Kusinārā, Ānanda, was the royal city of King Mahāsudassana, named Kusāvatī. |
Puratthimena ca pacchimena ca dvādasayojanāni āyāmena, uttarena ca dakkhiṇena ca sattayojanāni vitthārena. |
It was twelve yojanas long from east to west, and seven yojanas wide from north to south. |
Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. |
The royal city of Kusāvatī, Ānanda, was successful and prosperous, populous and crowded with people, and had an abundance of food. |
Seyyathāpi, ānanda, devānaṁ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca; |
Just as, Ānanda, the royal city of the devas named Āḷakamandā is successful and prosperous, populous and crowded with yakkhas, and has an abundance of food; |
evameva kho, ānanda, kusāvatī rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. |
in the same way, Ānanda, the royal city of Kusāvatī was successful and prosperous, populous and crowded with people, and had an abundance of food. |
Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṁ—hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena. |
The royal city of Kusāvatī, Ānanda, was never free of ten sounds, by day or by night, that is: the sound of elephants, the sound of horses, the sound of chariots, the sound of kettledrums, the sound of tabors, the sound of lutes, the sound of singing, the sound of conchs, the sound of cymbals, and with the tenth sound of ‘eat, drink, and be merry!’ |
Kusāvatī, ānanda, rājadhānī sattahi pākārehi parikkhittā ahosi. |
The royal city of Kusāvatī, Ānanda, was enclosed by seven ramparts. |
Eko pākāro sovaṇṇamayo, eko rūpiyamayo, eko veḷuriyamayo, eko phalikamayo, eko lohitaṅkamayo, eko masāragallamayo, eko sabbaratanamayo. |
One rampart was of gold, one of silver, one of beryl, one of crystal, one of ruby, one of agate, and one of all kinds of jewels. |
Kusāvatiyā, ānanda, rājadhāniyā catunnaṁ vaṇṇānaṁ dvārāni ahesuṁ. |
In the royal city of Kusāvatī, Ānanda, there were gates of four colors. |
Ekaṁ dvāraṁ sovaṇṇamayaṁ, ekaṁ rūpiyamayaṁ, ekaṁ veḷuriyamayaṁ, ekaṁ phalikamayaṁ. |
One gate was of gold, one of silver, one of beryl, and one of crystal. |
Ekekasmiṁ dvāre satta satta esikā nikhātā ahesuṁ tiporisaṅgā tiporisanikhātā dvādasaporisā ubbedhena. |
At each gate seven pillars were fixed, three times the height of a man in circumference and three times that buried in the ground, and twelve times the height of a man tall. |
Ekā esikā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā. |
One pillar was of gold, one of silver, one of beryl, one of crystal, one of ruby, one of agate, and one of all kinds of jewels. |
Kusāvatī, ānanda, rājadhānī sattahi tālapantīhi parikkhittā ahosi. |
The royal city of Kusāvatī, Ānanda, was surrounded by seven rows of palm trees. |
Ekā tālapanti sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā. |
One row of palms was of gold, one of silver, one of beryl, one of crystal, one of ruby, one of agate, and one of all kinds of jewels. |
Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi, rūpiyamayāni pattāni ca phalāni ca. |
The golden palm had a golden trunk, and silver leaves and fruit. |
Rūpiyamayassa tālassa rūpiyamayo khandho ahosi, sovaṇṇamayāni pattāni ca phalāni ca. |
The silver palm had a silver trunk, and golden leaves and fruit. |
Veḷuriyamayassa tālassa veḷuriyamayo khandho ahosi, phalikamayāni pattāni ca phalāni ca. |
The beryl palm had a beryl trunk, and crystal leaves and fruit. |
Phalikamayassa tālassa phalikamayo khandho ahosi, veḷuriyamayāni pattāni ca phalāni ca. |
The crystal palm had a crystal trunk, and beryl leaves and fruit. |
Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi, masāragallamayāni pattāni ca phalāni ca. |
The ruby palm had a ruby trunk, and agate leaves and fruit. |
Masāragallamayassa tālassa masāragallamayo khandho ahosi, lohitaṅkamayāni pattāni ca phalāni ca. |
The agate palm had an agate trunk, and ruby leaves and fruit. |
Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca. |
The all-jeweled palm had an all-jeweled trunk, and all-jeweled leaves and fruit. |
Tāsaṁ kho panānanda, tālapantīnaṁ vāteritānaṁ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. |
And, Ānanda, when those rows of palm trees were stirred by the wind, their sound was beautiful, enchanting, pleasant, and intoxicating. |
Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti vaggu ca rajanīyo ca khamanīyo ca madanīyo ca; |
Just as, Ānanda, the sound of a five-part orchestra that is well-trained, well-played, and skillfully performed is beautiful, enchanting, pleasant, and intoxicating; |
evameva kho, ānanda, tāsaṁ tālapantīnaṁ vāteritānaṁ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. |
in the same way, Ānanda, when those rows of palm trees were stirred by the wind, their sound was beautiful, enchanting, pleasant, and intoxicating. |
Ye kho panānanda, tena samayena kusāvatiyā rājadhāniyā dhuttā ahesuṁ soṇḍā pipāsā, te tāsaṁ tālapantīnaṁ vāteritānaṁ saddena paricāresuṁ. |
And, Ānanda, at that time, the libertines, drunkards, and tipplers of the royal city of Kusāvatī amused themselves with the sound of those rows of palm trees stirred by the wind. |
2. Sattaratanasamannāgata |
2. Endowed with the Seven Treasures |
2.1. Cakkaratana |
2.1. The Wheel-Treasure |
Rājā, ānanda, mahāsudassano sattahi ratanehi samannāgato ahosi catūhi ca iddhīhi. |
King Mahāsudassana, Ānanda, was endowed with the seven treasures and possessed four kinds of magical power. |
Katamehi sattahi? |
What were the seven? |
Idhānanda, rañño mahāsudassanassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pāturahosi sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ. |
Here, Ānanda, for King Mahāsudassana, on the observance day of the fifteenth, having bathed his head and undertaken the observance, when he had gone up to the upper terrace of his palace, a divine wheel-treasure appeared to him, with a thousand spokes, with its rim and hub, complete in all respects. |
Disvā rañño mahāsudassanassa etadahosi: |
On seeing it, it occurred to King Mahāsudassana: |
‘sutaṁ kho pana metaṁ: |
‘I have heard this: |
“yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ, so hoti rājā cakkavattī”ti. |
“When a wheel-turning monarch appears for a warrior-noble, an anointed king, on the observance day of the fifteenth, having bathed his head and undertaken the observance, when he has gone up to the upper terrace of his palace, a divine wheel-treasure appears to him, with a thousand spokes, with its rim and hub, complete in all respects, that king becomes a wheel-turning monarch.” |
Assaṁ nu kho ahaṁ rājā cakkavattī’ti. |
Could I then be a wheel-turning monarch?’ |
Atha kho, ānanda, rājā mahāsudassano uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā vāmena hatthena suvaṇṇabhiṅkāraṁ gahetvā dakkhiṇena hatthena cakkaratanaṁ abbhukkiri: |
Then, Ānanda, King Mahāsudassana, having risen from his seat, having arranged his upper robe over one shoulder, taking a golden water pot in his left hand, sprinkled the wheel-treasure with his right hand: |
‘pavattatu bhavaṁ cakkaratanaṁ, abhivijinātu bhavaṁ cakkaratanan’ti. |
‘Let the noble wheel-treasure roll forth, let the noble wheel-treasure conquer.’ |
Atha kho taṁ, ānanda, cakkaratanaṁ puratthimaṁ disaṁ pavatti, anvadeva rājā mahāsudassano saddhiṁ caturaṅginiyā senāya, yasmiṁ kho panānanda, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya. |
Then, Ānanda, that wheel-treasure rolled towards the eastern quarter, and King Mahāsudassana followed it with his fourfold army. In whatever region, Ānanda, the wheel-treasure stood firm, there King Mahāsudassana took up his residence with his fourfold army. |
Ye kho panānanda, puratthimāya disāya paṭirājāno, te rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu: |
Then, Ānanda, the rival kings in the eastern quarter approached King Mahāsudassana and said: |
‘ehi kho, mahārāja, svāgataṁ te, mahārāja, sakaṁ te, mahārāja, anusāsa, mahārājā’ti. |
‘Come, great king, you are welcome, great king. It is all yours, great king. Rule us, great king.’ |
Rājā mahāsudassano evamāha: |
King Mahāsudassana said: |
‘pāṇo na hantabbo, adinnaṁ na ādātabbaṁ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti. |
‘A living being is not to be killed. What is not given is not to be taken. One is not to engage in sexual misconduct. A falsehood is not to be spoken. Intoxicants are not to be drunk. And enjoy your possessions as before.’ |
Ye kho panānanda, puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesuṁ. |
Then, Ānanda, the rival kings in the eastern quarter became vassals of King Mahāsudassana. |
Atha kho taṁ, ānanda, cakkaratanaṁ puratthimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā dakkhiṇaṁ disaṁ pavatti …pe… |
Then, Ānanda, that wheel-treasure, having plunged into the eastern ocean and emerged again, rolled towards the southern quarter… and so on… |
dakkhiṇaṁ samuddaṁ ajjhogāhetvā paccuttaritvā pacchimaṁ disaṁ pavatti …pe… |
having plunged into the southern ocean and emerged again, it rolled towards the western quarter… and so on… |
pacchimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā uttaraṁ disaṁ pavatti, anvadeva rājā mahāsudassano saddhiṁ caturaṅginiyā senāya. |
having plunged into the western ocean and emerged again, it rolled towards the northern quarter, and King Mahāsudassana followed it with his fourfold army. |
Yasmiṁ kho panānanda, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya. |
In whatever region, Ānanda, the wheel-treasure stood firm, there King Mahāsudassana took up his residence with his fourfold army. |
Ye kho panānanda, uttarāya disāya paṭirājāno, te rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu: |
Then, Ānanda, the rival kings in the northern quarter approached King Mahāsudassana and said: |
‘ehi kho, mahārāja, svāgataṁ te, mahārāja, sakaṁ te, mahārāja, anusāsa, mahārājā’ti. |
‘Come, great king, you are welcome, great king. It is all yours, great king. Rule us, great king.’ |
Rājā mahāsudassano evamāha: |
King Mahāsudassana said: |
‘pāṇo na hantabbo, adinnaṁ na ādātabbaṁ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti. |
‘A living being is not to be killed. What is not given is not to be taken. One is not to engage in sexual misconduct. A falsehood is not to be spoken. Intoxicants are not to be drunk. And enjoy your possessions as before.’ |
Ye kho panānanda, uttarāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesuṁ. |
Then, Ānanda, the rival kings in the northern quarter became vassals of King Mahāsudassana. |
Atha kho taṁ, ānanda, cakkaratanaṁ samuddapariyantaṁ pathaviṁ abhivijinitvā kusāvatiṁ rājadhāniṁ paccāgantvā rañño mahāsudassanassa antepuradvāre atthakaraṇapamukhe akkhāhataṁ maññe aṭṭhāsi rañño mahāsudassanassa antepuraṁ upasobhayamānaṁ. |
Then, Ānanda, that wheel-treasure, having conquered the earth bounded by the ocean, returned to the royal city of Kusāvatī and stood, as if fixed, at the entrance to the inner apartments of King Mahāsudassana, at the head of the courthouse, gracing the inner apartments of King Mahāsudassana. |
Rañño, ānanda, mahāsudassanassa evarūpaṁ cakkaratanaṁ pāturahosi. |
Such a wheel-treasure, Ānanda, appeared to King Mahāsudassana. |
2.2. Hatthiratana |
2.2. The Elephant-Treasure |
Puna caparaṁ, ānanda, rañño mahāsudassanassa hatthiratanaṁ pāturahosi sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo uposatho nāma nāgarājā. |
Furthermore, Ānanda, there appeared to King Mahāsudassana an elephant-treasure, all white, with sevenfold firmness, endowed with psychic power, able to travel through the sky—Uposatha, the king of elephants. |
Taṁ disvā rañño mahāsudassanassa cittaṁ pasīdi: |
On seeing it, the mind of King Mahāsudassana was pleased: |
‘bhaddakaṁ vata bho hatthiyānaṁ, sace damathaṁ upeyyā’ti. |
‘It would be a fine elephant-vehicle, indeed, if it would submit to training.’ |
Atha kho taṁ, ānanda, hatthiratanaṁ—seyyathāpi nāma gandhahatthājāniyo dīgharattaṁ suparidanto; |
Then, Ānanda, that elephant-treasure—just as a noble elephant of good breeding that has been well-trained for a long time; |
evameva damathaṁ upagacchi. |
in the same way, submitted to training. |
Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva hatthiratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anuyāyitvā kusāvatiṁ rājadhāniṁ paccāgantvā pātarāsamakāsi. |
Once in the past, Ānanda, King Mahāsudassana, testing that very elephant-treasure, mounted it in the early morning, traversed the earth bounded by the ocean, returned to the royal city of Kusāvatī, and took his morning meal. |
Rañño, ānanda, mahāsudassanassa evarūpaṁ hatthiratanaṁ pāturahosi. |
Such an elephant-treasure, Ānanda, appeared to King Mahāsudassana. |
2.3. Assaratana |
2.3. The Horse-Treasure |
Puna caparaṁ, ānanda, rañño mahāsudassanassa assaratanaṁ pāturahosi sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo valāhako nāma assarājā. |
Furthermore, Ānanda, there appeared to King Mahāsudassana a horse-treasure, all white with a black head and a mane like muñja grass, endowed with psychic power, able to travel through the sky—Valāhaka, the king of horses. |
Taṁ disvā rañño mahāsudassanassa cittaṁ pasīdi: |
On seeing it, the mind of King Mahāsudassana was pleased: |
‘bhaddakaṁ vata bho assayānaṁ sace damathaṁ upeyyā’ti. |
‘It would be a fine horse-vehicle, indeed, if it would submit to training.’ |
Atha kho taṁ, ānanda, assaratanaṁ seyyathāpi nāma bhaddo assājāniyo dīgharattaṁ suparidanto; |
Then, Ānanda, that horse-treasure, just as a noble thoroughbred horse that has been well-trained for a long time; |
evameva damathaṁ upagacchi. |
in the same way, submitted to training. |
Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva assaratanaṁ vīmaṁsamāno pubbaṇhasamayaṁ abhiruhitvā samuddapariyantaṁ pathaviṁ anuyāyitvā kusāvatiṁ rājadhāniṁ paccāgantvā pātarāsamakāsi. |
Once in the past, Ānanda, King Mahāsudassana, testing that very horse-treasure, mounted it in the early morning, traversed the earth bounded by the ocean, returned to the royal city of Kusāvatī, and took his morning meal. |
Rañño, ānanda, mahāsudassanassa evarūpaṁ assaratanaṁ pāturahosi. |
Such a horse-treasure, Ānanda, appeared to King Mahāsudassana. |
2.4. Maṇiratana |
2.4. The Jewel-Treasure |
Puna caparaṁ, ānanda, rañño mahāsudassanassa maṇiratanaṁ pāturahosi. |
Furthermore, Ānanda, there appeared to King Mahāsudassana a jewel-treasure. |
So ahosi maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. |
It was a beryl jewel, beautiful, of the finest quality, eight-faceted, well-wrought, clear, bright, unblemished, perfect in all its aspects. |
Tassa kho panānanda, maṇiratanassa ābhā samantā yojanaṁ phuṭā ahosi. |
And the radiance of that jewel-treasure, Ānanda, spread for a yojana all around. |
Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva maṇiratanaṁ vīmaṁsamāno caturaṅginiṁ senaṁ sannayhitvā maṇiṁ dhajaggaṁ āropetvā rattandhakāratimisāya pāyāsi. |
Once in the past, Ānanda, King Mahāsudassana, testing that very jewel-treasure, assembled his fourfold army, raised the jewel to the top of his banner, and marched forth in the thick darkness of the night. |
Ye kho panānanda, samantā gāmā ahesuṁ, te tenobhāsena kammante payojesuṁ divāti maññamānā. |
And the surrounding villages, Ānanda, set to work by its radiance, thinking it was day. |
Rañño, ānanda, mahāsudassanassa evarūpaṁ maṇiratanaṁ pāturahosi. |
Such a jewel-treasure, Ānanda, appeared to King Mahāsudassana. |
2.5. Itthiratana |
2.5. The Woman-Treasure |
Puna caparaṁ, ānanda, rañño mahāsudassanassa itthiratanaṁ pāturahosi abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā nāccodātā atikkantā mānusivaṇṇaṁ appattā dibbavaṇṇaṁ. |
Furthermore, Ānanda, there appeared to King Mahāsudassana a woman-treasure, beautiful, lovely, charming, endowed with the supreme beauty of complexion, not too tall, not too short, not too thin, not too stout, not too dark, not too fair, surpassing human beauty but not having attained divine beauty. |
Tassa kho panānanda, itthiratanassa evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā. |
The touch of the body of that woman-treasure, Ānanda, was like that of a tuft of cotton-wool or of kapok. |
Tassa kho panānanda, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni. |
When it was cold, Ānanda, the limbs of that woman-treasure were warm, and when it was hot, they were cool. |
Tassa kho panānanda, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho. |
From the body of that woman-treasure, Ānanda, wafted the scent of sandalwood, and from her mouth the scent of a lotus. |
Taṁ kho panānanda, itthiratanaṁ rañño mahāsudassanassa pubbuṭṭhāyinī ahosi pacchānipātinī kiṅkārapaṭissāvinī manāpacārinī piyavādinī. |
That woman-treasure, Ānanda, would rise before King Mahāsudassana and retire after him, was an obedient attendant, acting as he wished, and speaking pleasantly. |
Taṁ kho panānanda, itthiratanaṁ rājānaṁ mahāsudassanaṁ manasāpi no aticari, kuto pana kāyena. |
That woman-treasure, Ānanda, did not transgress against King Mahāsudassana even in thought, let alone in body. |
Rañño, ānanda, mahāsudassanassa evarūpaṁ itthiratanaṁ pāturahosi. |
Such a woman-treasure, Ānanda, appeared to King Mahāsudassana. |
2.6. Gahapatiratana |
2.6. The Householder-Treasure |
Puna caparaṁ, ānanda, rañño mahāsudassanassa gahapatiratanaṁ pāturahosi. |
Furthermore, Ānanda, there appeared to King Mahāsudassana a householder-treasure. |
Tassa kammavipākajaṁ dibbacakkhu pāturahosi yena nidhiṁ passati sassāmikampi assāmikampi. |
A divine eye, born of the result of his kamma, appeared to him, by which he could see treasure, both with an owner and without one. |
So rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāha: |
He approached King Mahāsudassana and said: |
‘appossukko tvaṁ, deva, hohi, ahaṁ te dhanena dhanakaraṇīyaṁ karissāmī’ti. |
‘Be at ease, your majesty, I will manage the wealth for you with wealth.’ |
Bhūtapubbaṁ, ānanda, rājā mahāsudassano tameva gahapatiratanaṁ vīmaṁsamāno nāvaṁ abhiruhitvā majjhe gaṅgāya nadiyā sotaṁ ogāhitvā gahapatiratanaṁ etadavoca: |
Once in the past, Ānanda, King Mahāsudassana, testing that very householder-treasure, boarded a boat, went into the middle of the river Ganges, and said to the householder-treasure: |
‘attho me, gahapati, hiraññasuvaṇṇenā’ti. |
‘I have need of gold and bullion, householder.’ |
‘Tena hi, mahārāja, ekaṁ tīraṁ nāvā upetū’ti. |
‘In that case, great king, let the boat be brought to one of the banks.’ |
‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti. |
‘Right here, householder, I have need of gold and bullion.’ |
Atha kho taṁ, ānanda, gahapatiratanaṁ ubhohi hatthehi udakaṁ omasitvā pūraṁ hiraññasuvaṇṇassa kumbhiṁ uddharitvā rājānaṁ mahāsudassanaṁ etadavoca: |
Then, Ānanda, that householder-treasure, reaching into the water with both hands, drew up a pot full of gold and bullion, and said to King Mahāsudassana: |
‘alamettāvatā, mahārāja, katamettāvatā, mahārāja, pūjitamettāvatā, mahārājā’ti? |
‘Is this enough, great king? Has enough been done, great king? Is this a sufficient offering, great king?’ |
Rājā mahāsudassano evamāha: |
King Mahāsudassana said: |
‘alamettāvatā, gahapati, katamettāvatā, gahapati, pūjitamettāvatā, gahapatī’ti. |
‘This is enough, householder. Enough has been done, householder. This is a sufficient offering, householder.’ |
Rañño, ānanda, mahāsudassanassa evarūpaṁ gahapatiratanaṁ pāturahosi. |
Such a householder-treasure, Ānanda, appeared to King Mahāsudassana. |
2.7. Pariṇāyakaratana |
2.7. The Counselor-Treasure |
Puna caparaṁ, ānanda, rañño mahāsudassanassa pariṇāyakaratanaṁ pāturahosi paṇḍito viyatto medhāvī paṭibalo rājānaṁ mahāsudassanaṁ upayāpetabbaṁ upayāpetuṁ, apayāpetabbaṁ apayāpetuṁ, ṭhapetabbaṁ ṭhapetuṁ. |
Furthermore, Ānanda, there appeared to King Mahāsudassana a counselor-treasure, who was wise, astute, intelligent, and capable of advising King Mahāsudassana on who should be advanced, who should be set back, and who should be maintained in their position. |
So rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāha: |
He approached King Mahāsudassana and said: |
‘appossukko tvaṁ, deva, hohi, ahamanusāsissāmī’ti. |
‘Be at ease, your majesty, I will give the instructions.’ |
Rañño, ānanda, mahāsudassanassa evarūpaṁ pariṇāyakaratanaṁ pāturahosi. |
Such a counselor-treasure, Ānanda, appeared to King Mahāsudassana. |
Rājā, ānanda, mahāsudassano imehi sattahi ratanehi samannāgato ahosi. |
King Mahāsudassana, Ānanda, was endowed with these seven treasures. |
3. Catuiddhisamannāgata |
3. Endowed with the Four Magical Powers |
Rājā, ānanda, mahāsudassano catūhi iddhīhi samannāgato ahosi. |
King Mahāsudassana, Ānanda, was endowed with four kinds of magical power. |
Katamāhi catūhi iddhīhi? |
With which four magical powers? |
Idhānanda, rājā mahāsudassano abhirūpo ahosi dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi. |
Here, Ānanda, King Mahāsudassana was handsome, attractive, charming, endowed with supreme beauty of complexion, far beyond other human beings. |
Rājā, ānanda, mahāsudassano imāya paṭhamāya iddhiyā samannāgato ahosi. |
King Mahāsudassana, Ānanda, was endowed with this first magical power. |
Puna caparaṁ, ānanda, rājā mahāsudassano dīghāyuko ahosi ciraṭṭhitiko ativiya aññehi manussehi. |
Furthermore, Ānanda, King Mahāsudassana was long-lived, of long endurance, far beyond other human beings. |
Rājā, ānanda, mahāsudassano imāya dutiyāya iddhiyā samannāgato ahosi. |
King Mahāsudassana, Ānanda, was endowed with this second magical power. |
Puna caparaṁ, ānanda, rājā mahāsudassano appābādho ahosi appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi. |
Furthermore, Ānanda, King Mahāsudassana was free from illness, free from disease, endowed with a good digestion that was neither too cool nor too hot, far beyond other human beings. |
Rājā, ānanda, mahāsudassano imāya tatiyāya iddhiyā samannāgato ahosi. |
King Mahāsudassana, Ānanda, was endowed with this third magical power. |
Puna caparaṁ, ānanda, rājā mahāsudassano brāhmaṇagahapatikānaṁ piyo ahosi manāpo. |
Furthermore, Ānanda, King Mahāsudassana was dear and agreeable to brahmins and householders. |
Seyyathāpi, ānanda, pitā puttānaṁ piyo hoti manāpo; |
Just as, Ānanda, a father is dear and agreeable to his sons; |
evameva kho, ānanda, rājā mahāsudassano brāhmaṇagahapatikānaṁ piyo ahosi manāpo. |
in the same way, Ānanda, King Mahāsudassana was dear and agreeable to brahmins and householders. |
Raññopi, ānanda, mahāsudassanassa brāhmaṇagahapatikā piyā ahesuṁ manāpā. |
And to King Mahāsudassana, Ānanda, the brahmins and householders were dear and agreeable. |
Seyyathāpi, ānanda, pitu puttā piyā honti manāpā; |
Just as, Ānanda, his sons are dear and agreeable to a father; |
evameva kho, ānanda, raññopi mahāsudassanassa brāhmaṇagahapatikā piyā ahesuṁ manāpā. |
in the same way, Ānanda, to King Mahāsudassana too the brahmins and householders were dear and agreeable. |
Bhūtapubbaṁ, ānanda, rājā mahāsudassano caturaṅginiyā senāya uyyānabhūmiṁ niyyāsi. |
Once in the past, Ānanda, King Mahāsudassana went out to the pleasure garden with his fourfold army. |
Atha kho, ānanda, brāhmaṇagahapatikā rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu: |
Then, Ānanda, the brahmins and householders approached King Mahāsudassana and said: |
‘ataramāno, deva, yāhi, yathā taṁ mayaṁ cirataraṁ passeyyāmā’ti. |
‘Proceed slowly, your majesty, so that we may see you for a longer time.’ |
Rājāpi, ānanda, mahāsudassano sārathiṁ āmantesi: |
King Mahāsudassana, Ānanda, also addressed his charioteer: |
‘ataramāno, sārathi, rathaṁ pesehi, yathā ahaṁ brāhmaṇagahapatike cirataraṁ passeyyan’ti. |
‘Drive the chariot slowly, charioteer, so that I may see the brahmins and householders for a longer time.’ |
Rājā, ānanda, mahāsudassano imāya catutthiyā iddhiyā samannāgato ahosi. |
King Mahāsudassana, Ānanda, was endowed with this fourth magical power. |
Rājā, ānanda, mahāsudassano imāhi catūhi iddhīhi samannāgato ahosi. |
King Mahāsudassana, Ānanda, was endowed with these four magical powers. |
4. Dhammapāsādapokkharaṇī |
4. The Dhamma Palace and Lotus Ponds |
Atha kho, ānanda, rañño mahāsudassanassa etadahosi: |
Then, Ānanda, it occurred to King Mahāsudassana: |
‘yannūnāhaṁ imāsu tālantarikāsu dhanusate dhanusate pokkharaṇiyo māpeyyan’ti. |
‘What if I were to have lotus ponds made in the intervals between these palm trees, at every hundred bow-lengths?’ |
Māpesi kho, ānanda, rājā mahāsudassano tāsu tālantarikāsu dhanusate dhanusate pokkharaṇiyo. |
King Mahāsudassana, Ānanda, had lotus ponds made in the intervals between those palm trees, at every hundred bow-lengths. |
Tā kho panānanda, pokkharaṇiyo catunnaṁ vaṇṇānaṁ iṭṭhakāhi citā ahesuṁ—ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā. |
And those lotus ponds, Ānanda, were lined with bricks of four colors—one kind of brick was of gold, one of silver, one of beryl, and one of crystal. |
Tāsu kho panānanda, pokkharaṇīsu cattāri cattāri sopānāni ahesuṁ catunnaṁ vaṇṇānaṁ, ekaṁ sopānaṁ sovaṇṇamayaṁ ekaṁ rūpiyamayaṁ ekaṁ veḷuriyamayaṁ ekaṁ phalikamayaṁ. |
And in those lotus ponds, Ānanda, there were four flights of stairs of four colors: one flight of stairs was of gold, one of silver, one of beryl, and one of crystal. |
Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṁ, rūpiyamayā sūciyo ca uṇhīsañca. |
The golden flight of stairs had pillars of gold, and silver banisters and coping. |
Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṁ, sovaṇṇamayā sūciyo ca uṇhīsañca. |
The silver flight of stairs had pillars of silver, and golden banisters and coping. |
Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṁ, phalikamayā sūciyo ca uṇhīsañca. |
The beryl flight of stairs had pillars of beryl, and crystal banisters and coping. |
Phalikamayassa sopānassa phalikamayā thambhā ahesuṁ, veḷuriyamayā sūciyo ca uṇhīsañca. |
The crystal flight of stairs had pillars of crystal, and beryl banisters and coping. |
Tā kho panānanda, pokkharaṇiyo dvīhi vedikāhi parikkhittā ahesuṁ ekā vedikā sovaṇṇamayā, ekā rūpiyamayā. |
And those lotus ponds, Ānanda, were enclosed by two railings: one railing was of gold, and one of silver. |
Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṁ, rūpiyamayā sūciyo ca uṇhīsañca. |
The golden railing had pillars of gold, and silver banisters and coping. |
Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṁ, sovaṇṇamayā sūciyo ca uṇhīsañca. |
The silver railing had pillars of silver, and golden banisters and coping. |
Atha kho, ānanda, rañño mahāsudassanassa etadahosi: |
Then, Ānanda, it occurred to King Mahāsudassana: |
‘yannūnāhaṁ imāsu pokkharaṇīsu evarūpaṁ mālaṁ ropāpeyyaṁ uppalaṁ padumaṁ kumudaṁ puṇḍarīkaṁ sabbotukaṁ sabbajanassa anāvaṭan’ti. |
‘What if in these lotus ponds I were to have planted flowers of a kind—blue lotuses, red lotuses, white lotuses, and white water lilies—that would be in bloom in all seasons, for the use of all people, without restriction?’ |
Ropāpesi kho, ānanda, rājā mahāsudassano tāsu pokkharaṇīsu evarūpaṁ mālaṁ uppalaṁ padumaṁ kumudaṁ puṇḍarīkaṁ sabbotukaṁ sabbajanassa anāvaṭaṁ. |
King Mahāsudassana, Ānanda, had planted in those lotus ponds flowers of a kind—blue lotuses, red lotuses, white lotuses, and white water lilies—that were in bloom in all seasons, for the use of all people, without restriction. |
Atha kho, ānanda, rañño mahāsudassanassa etadahosi: |
Then, Ānanda, it occurred to King Mahāsudassana: |
‘yannūnāhaṁ imāsaṁ pokkharaṇīnaṁ tīre nhāpake purise ṭhapeyyaṁ, ye āgatāgataṁ janaṁ nhāpessantī’ti. |
‘What if I were to station bath-attendants on the banks of these lotus ponds, who would bathe the people who come and go?’ |
Ṭhapesi kho, ānanda, rājā mahāsudassano tāsaṁ pokkharaṇīnaṁ tīre nhāpake purise, ye āgatāgataṁ janaṁ nhāpesuṁ. |
King Mahāsudassana, Ānanda, stationed bath-attendants on the banks of those lotus ponds, who bathed the people who came and went. |
Atha kho, ānanda, rañño mahāsudassanassa etadahosi: |
Then, Ānanda, it occurred to King Mahāsudassana: |
‘yannūnāhaṁ imāsaṁ pokkharaṇīnaṁ tīre evarūpaṁ dānaṁ paṭṭhapeyyaṁ—annaṁ annaṭṭhikassa, pānaṁ pānaṭṭhikassa, vatthaṁ vatthaṭṭhikassa, yānaṁ yānaṭṭhikassa, sayanaṁ sayanaṭṭhikassa, itthiṁ itthiṭṭhikassa, hiraññaṁ hiraññaṭṭhikassa, suvaṇṇaṁ suvaṇṇaṭṭhikassā’ti. |
‘What if on the banks of these lotus ponds I were to establish a distribution of gifts of this kind—food for one in need of food, drink for one in need of drink, clothing for one in need of clothing, a vehicle for one in need of a vehicle, a bed for one in need of a bed, a woman for one in need of a woman, gold for one in need of gold, and bullion for one in need of bullion?’ |
Paṭṭhapesi kho, ānanda, rājā mahāsudassano tāsaṁ pokkharaṇīnaṁ tīre evarūpaṁ dānaṁ—annaṁ annaṭṭhikassa, pānaṁ pānaṭṭhikassa, vatthaṁ vatthaṭṭhikassa, yānaṁ yānaṭṭhikassa, sayanaṁ sayanaṭṭhikassa, itthiṁ itthiṭṭhikassa, hiraññaṁ hiraññaṭṭhikassa, suvaṇṇaṁ suvaṇṇaṭṭhikassa. |
King Mahāsudassana, Ānanda, established on the banks of those lotus ponds a distribution of gifts of this kind—food for one in need of food, drink for one in need of drink, clothing for one in need of clothing, a vehicle for one in need of a vehicle, a bed for one in need of a bed, a woman for one in need of a woman, gold for one in need of gold, and bullion for one in need of bullion. |
Atha kho, ānanda, brāhmaṇagahapatikā pahūtaṁ sāpateyyaṁ ādāya rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu: |
Then, Ānanda, the brahmins and householders, taking a great amount of property, approached King Mahāsudassana and said: |
‘idaṁ, deva, pahūtaṁ sāpateyyaṁ devaññeva uddissa ābhataṁ, taṁ devo paṭiggaṇhatū’ti. |
‘This great amount of property, your majesty, has been brought with your majesty in mind. Let your majesty accept it.’ |
‘Alaṁ, bho, mamapidaṁ pahūtaṁ sāpateyyaṁ dhammikena balinā abhisaṅkhataṁ, tañca vo hotu, ito ca bhiyyo harathā’ti. |
‘Enough, sirs, I too have a great amount of property collected through righteous taxes. Let this be yours, and take even more from here.’ |
Te raññā paṭikkhittā ekamantaṁ apakkamma evaṁ samacintesuṁ: |
Being rejected by the king, they withdrew to one side and considered thus: |
‘na kho etaṁ amhākaṁ patirūpaṁ, yaṁ mayaṁ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma. |
‘It would not be proper for us to take this property back to our own homes. |
Yannūna mayaṁ rañño mahāsudassanassa nivesanaṁ māpeyyāmā’ti. |
What if we were to have a dwelling built for King Mahāsudassana?’ |
Te rājānaṁ mahāsudassanaṁ upasaṅkamitvā evamāhaṁsu: |
They approached King Mahāsudassana and said: |
‘nivesanaṁ te, deva, māpessāmā’ti. |
‘We will have a dwelling built for you, your majesty.’ |
Adhivāsesi kho, ānanda, rājā mahāsudassano tuṇhībhāvena. |
King Mahāsudassana, Ānanda, consented by his silence. |
Atha kho, ānanda, sakko devānamindo rañño mahāsudassanassa cetasā cetoparivitakkamaññāya vissakammaṁ devaputtaṁ āmantesi: |
Then, Ānanda, Sakka, ruler of the devas, having known with his own mind the thought in the mind of King Mahāsudassana, addressed Vissakamma, the divine artisan: |
‘ehi tvaṁ, samma vissakamma, rañño mahāsudassanassa nivesanaṁ māpehi dhammaṁ nāma pāsādan’ti. |
‘Come, good Vissakamma, build a dwelling for King Mahāsudassana, a palace named Dhamma.’ |
‘Evaṁ, bhaddantavā’ti kho, ānanda, vissakammo devaputto sakkassa devānamindassa paṭissutvā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; |
‘Yes, lord,’ Vissakamma, the divine artisan, Ānanda, replied to Sakka, ruler of the devas, and just as a strong man might stretch out his bent arm or bend his outstretched arm; |
evameva—devesu tāvatiṁsesu antarahito rañño mahāsudassanassa purato pāturahosi. |
just so—he disappeared from among the devas of the Thirty-three and reappeared before King Mahāsudassana. |
Atha kho, ānanda, vissakammo devaputto rājānaṁ mahāsudassanaṁ etadavoca: |
Then, Ānanda, Vissakamma, the divine artisan, said to King Mahāsudassana: |
‘nivesanaṁ te, deva, māpessāmi dhammaṁ nāma pāsādan’ti. |
‘I will build a dwelling for you, your majesty, a palace named Dhamma.’ |
Adhivāsesi kho, ānanda, rājā mahāsudassano tuṇhībhāvena. |
King Mahāsudassana, Ānanda, consented by his silence. |
Māpesi kho, ānanda, vissakammo devaputto rañño mahāsudassanassa nivesanaṁ dhammaṁ nāma pāsādaṁ. |
Vissakamma, the divine artisan, Ānanda, built a dwelling for King Mahāsudassana, a palace named Dhamma. |
Dhammo, ānanda, pāsādo puratthimena pacchimena ca yojanaṁ āyāmena ahosi. |
The Dhamma Palace, Ānanda, was a yojana long from east to west. |
Uttarena dakkhiṇena ca aḍḍhayojanaṁ vitthārena. |
And half a yojana wide from north to south. |
Dhammassa, ānanda, pāsādassa tiporisaṁ uccatarena vatthu citaṁ ahosi catunnaṁ vaṇṇānaṁ iṭṭhakāhi—ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā. |
The foundation of the Dhamma Palace, Ānanda, was built up to a height of three man-lengths, with bricks of four colors—one kind of brick was of gold, one of silver, one of beryl, and one of crystal. |
Dhammassa, ānanda, pāsādassa caturāsītithambhasahassāni ahesuṁ catunnaṁ vaṇṇānaṁ—eko thambho sovaṇṇamayo, eko rūpiyamayo, eko veḷuriyamayo, eko phalikamayo. |
The Dhamma Palace, Ānanda, had eighty-four thousand pillars of four colors—one pillar was of gold, one of silver, one of beryl, and one of crystal. |
Dhammo, ānanda, pāsādo catunnaṁ vaṇṇānaṁ phalakehi santhato ahosi—ekaṁ phalakaṁ sovaṇṇamayaṁ, ekaṁ rūpiyamayaṁ, ekaṁ veḷuriyamayaṁ, ekaṁ phalikamayaṁ. |
The Dhamma Palace, Ānanda, was laid with planks of four colors—one plank was of gold, one of silver, one of beryl, and one of crystal. |
Dhammassa, ānanda, pāsādassa catuvīsati sopānāni ahesuṁ catunnaṁ vaṇṇānaṁ—ekaṁ sopānaṁ sovaṇṇamayaṁ, ekaṁ rūpiyamayaṁ, ekaṁ veḷuriyamayaṁ, ekaṁ phalikamayaṁ. |
The Dhamma Palace, Ānanda, had twenty-four flights of stairs of four colors—one flight of stairs was of gold, one of silver, one of beryl, and one of crystal. |
Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṁ rūpiyamayā sūciyo ca uṇhīsañca. |
The golden flight of stairs had pillars of gold, with silver banisters and coping. |
Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṁ sovaṇṇamayā sūciyo ca uṇhīsañca. |
The silver flight of stairs had pillars of silver, with golden banisters and coping. |
Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṁ phalikamayā sūciyo ca uṇhīsañca. |
The beryl flight of stairs had pillars of beryl, with crystal banisters and coping. |
Phalikamayassa sopānassa phalikamayā thambhā ahesuṁ veḷuriyamayā sūciyo ca uṇhīsañca. |
The crystal flight of stairs had pillars of crystal, with beryl banisters and coping. |
Dhamme, ānanda, pāsāde caturāsītikūṭāgārasahassāni ahesuṁ catunnaṁ vaṇṇānaṁ—ekaṁ kūṭāgāraṁ sovaṇṇamayaṁ, ekaṁ rūpiyamayaṁ, ekaṁ veḷuriyamayaṁ, ekaṁ phalikamayaṁ. |
In the Dhamma Palace, Ānanda, there were eighty-four thousand gabled chambers of four colors—one gabled chamber was of gold, one of silver, one of beryl, and one of crystal. |
Sovaṇṇamaye kūṭāgāre rūpiyamayo pallaṅko paññatto ahosi, rūpiyamaye kūṭāgāre sovaṇṇamayo pallaṅko paññatto ahosi, veḷuriyamaye kūṭāgāre dantamayo pallaṅko paññatto ahosi, phalikamaye kūṭāgāre sāramayo pallaṅko paññatto ahosi. |
In the golden gabled chamber a silver couch was arranged, in the silver gabled chamber a golden couch was arranged, in the beryl gabled chamber an ivory couch was arranged, and in the crystal gabled chamber a couch of precious wood was arranged. |
Sovaṇṇamayassa kūṭāgārassa dvāre rūpiyamayo tālo ṭhito ahosi, tassa rūpiyamayo khandho sovaṇṇamayāni pattāni ca phalāni ca. |
At the door of the golden gabled chamber stood a silver palm tree, its trunk was of silver and its leaves and fruit of gold. |
Rūpiyamayassa kūṭāgārassa dvāre sovaṇṇamayo tālo ṭhito ahosi, tassa sovaṇṇamayo khandho, rūpiyamayāni pattāni ca phalāni ca. |
At the door of the silver gabled chamber stood a golden palm tree, its trunk was of gold, and its leaves and fruit of silver. |
Veḷuriyamayassa kūṭāgārassa dvāre phalikamayo tālo ṭhito ahosi, tassa phalikamayo khandho, veḷuriyamayāni pattāni ca phalāni ca. |
At the door of the beryl gabled chamber stood a crystal palm tree, its trunk was of crystal, and its leaves and fruit of beryl. |
Phalikamayassa kūṭāgārassa dvāre veḷuriyamayo tālo ṭhito ahosi, tassa veḷuriyamayo khandho, phalikamayāni pattāni ca phalāni ca. |
At the door of the crystal gabled chamber stood a beryl palm tree, its trunk was of beryl, and its leaves and fruit of crystal. |
Atha kho, ānanda, rañño mahāsudassanassa etadahosi: |
Then, Ānanda, it occurred to King Mahāsudassana: |
‘yannūnāhaṁ mahāviyūhassa kūṭāgārassa dvāre sabbasovaṇṇamayaṁ tālavanaṁ māpeyyaṁ, yattha divāvihāraṁ nisīdissāmī’ti. |
‘What if at the door of the Great Array gabled chamber I were to have made a palm-grove entirely of gold, where I could be seated for the day's abiding?’ |
Māpesi kho, ānanda, rājā mahāsudassano mahāviyūhassa kūṭāgārassa dvāre sabbasovaṇṇamayaṁ tālavanaṁ, yattha divāvihāraṁ nisīdi. |
King Mahāsudassana, Ānanda, had made at the door of the Great Array gabled chamber a palm-grove entirely of gold, where he was seated for the day's abiding. |
Dhammo, ānanda, pāsādo dvīhi vedikāhi parikkhitto ahosi, ekā vedikā sovaṇṇamayā, ekā rūpiyamayā. |
The Dhamma Palace, Ānanda, was surrounded by two railings, one railing was of gold, and one of silver. |
Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṁ, rūpiyamayā sūciyo ca uṇhīsañca. |
The golden railing had pillars of gold, with silver banisters and coping. |
Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṁ, sovaṇṇamayā sūciyo ca uṇhīsañca. |
The silver railing had pillars of silver, with golden banisters and coping. |
Dhammo, ānanda, pāsādo dvīhi kiṅkiṇikajālehi parikkhitto ahosi—ekaṁ jālaṁ sovaṇṇamayaṁ ekaṁ rūpiyamayaṁ. |
The Dhamma Palace, Ānanda, was surrounded by two nets of bells—one net was of gold and one of silver. |
Sovaṇṇamayassa jālassa rūpiyamayā kiṅkiṇikā ahesuṁ, rūpiyamayassa jālassa sovaṇṇamayā kiṅkiṇikā ahesuṁ. |
The golden net had silver bells, and the silver net had golden bells. |
Tesaṁ kho panānanda, kiṅkiṇikajālānaṁ vāteritānaṁ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. |
And, Ānanda, when those nets of bells were stirred by the wind, their sound was beautiful, enchanting, pleasant, and intoxicating. |
Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti, vaggu ca rajanīyo ca khamanīyo ca madanīyo ca; |
Just as, Ānanda, the sound of a five-part orchestra that is well-trained, well-played, and skillfully performed is beautiful, enchanting, pleasant, and intoxicating; |
evameva kho, ānanda, tesaṁ kiṅkiṇikajālānaṁ vāteritānaṁ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. |
in the same way, Ānanda, when those nets of bells were stirred by the wind, their sound was beautiful, enchanting, pleasant, and intoxicating. |
Ye kho panānanda, tena samayena kusāvatiyā rājadhāniyā dhuttā ahesuṁ soṇḍā pipāsā, te tesaṁ kiṅkiṇikajālānaṁ vāteritānaṁ saddena paricāresuṁ. |
And, Ānanda, at that time, the libertines, drunkards, and tipplers of the royal city of Kusāvatī amused themselves with the sound of those nets of bells stirred by the wind. |
Niṭṭhito kho panānanda, dhammo pāsādo duddikkho ahosi musati cakkhūni. |
When the Dhamma Palace was finished, Ānanda, it was difficult to look at, it dazzled the eyes. |
Seyyathāpi, ānanda, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno duddikkho hoti musati cakkhūni; |
Just as, Ānanda, in the last month of the rainy season, in the autumn, when the sky is clear and the clouds have vanished, the sun, ascending into the firmament, is difficult to look at and dazzles the eyes; |
evameva kho, ānanda, dhammo pāsādo duddikkho ahosi musati cakkhūni. |
in the same way, Ānanda, the Dhamma Palace was difficult to look at, it dazzled the eyes. |
Atha kho, ānanda, rañño mahāsudassanassa etadahosi: |
Then, Ānanda, it occurred to King Mahāsudassana: |
‘yannūnāhaṁ dhammassa pāsādassa purato dhammaṁ nāma pokkharaṇiṁ māpeyyan’ti. |
‘What if in front of the Dhamma Palace I were to have a lotus pond made, named Dhammā?’ |
Māpesi kho, ānanda, rājā mahāsudassano dhammassa pāsādassa purato dhammaṁ nāma pokkharaṇiṁ. |
King Mahāsudassana, Ānanda, had made in front of the Dhamma Palace a lotus pond named Dhammā. |
Dhammā, ānanda, pokkharaṇī puratthimena pacchimena ca yojanaṁ āyāmena ahosi, uttarena dakkhiṇena ca aḍḍhayojanaṁ vitthārena. |
The Dhammā lotus pond, Ānanda, was a yojana long from east to west, and half a yojana wide from north to south. |
Dhammā, ānanda, pokkharaṇī catunnaṁ vaṇṇānaṁ iṭṭhakāhi citā ahosi—ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā. |
The Dhammā lotus pond, Ānanda, was lined with bricks of four colors—one kind of brick was of gold, one of silver, one of beryl, and one of crystal. |
Dhammāya, ānanda, pokkharaṇiyā catuvīsati sopānāni ahesuṁ catunnaṁ vaṇṇānaṁ—ekaṁ sopānaṁ sovaṇṇamayaṁ, ekaṁ rūpiyamayaṁ, ekaṁ veḷuriyamayaṁ, ekaṁ phalikamayaṁ. |
The Dhammā lotus pond, Ānanda, had twenty-four flights of stairs of four colors—one flight of stairs was of gold, one of silver, one of beryl, and one of crystal. |
Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṁ rūpiyamayā sūciyo ca uṇhīsañca. |
The golden flight of stairs had pillars of gold, with silver banisters and coping. |
Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṁ sovaṇṇamayā sūciyo ca uṇhīsañca. |
The silver flight of stairs had pillars of silver, with golden banisters and coping. |
Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṁ phalikamayā sūciyo ca uṇhīsañca. |
The beryl flight of stairs had pillars of beryl, with crystal banisters and coping. |
Phalikamayassa sopānassa phalikamayā thambhā ahesuṁ veḷuriyamayā sūciyo ca uṇhīsañca. |
The crystal flight of stairs had pillars of crystal, with beryl banisters and coping. |
Dhammā, ānanda, pokkharaṇī dvīhi vedikāhi parikkhittā ahosi—ekā vedikā sovaṇṇamayā, ekā rūpiyamayā. |
The Dhammā lotus pond, Ānanda, was surrounded by two railings—one railing was of gold, and one of silver. |
Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṁ rūpiyamayā sūciyo ca uṇhīsañca. |
The golden railing had pillars of gold, with silver banisters and coping. |
Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṁ sovaṇṇamayā sūciyo ca uṇhīsañca. |
The silver railing had pillars of silver, with golden banisters and coping. |
Dhammā, ānanda, pokkharaṇī sattahi tālapantīhi parikkhittā ahosi—ekā tālapanti sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā. |
The Dhammā lotus pond, Ānanda, was surrounded by seven rows of palm trees—one row of palms was of gold, one of silver, one of beryl, one of crystal, one of ruby, one of agate, and one of all kinds of jewels. |
Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi rūpiyamayāni pattāni ca phalāni ca. |
The golden palm had a golden trunk and silver leaves and fruit. |
Rūpiyamayassa tālassa rūpiyamayo khandho ahosi sovaṇṇamayāni pattāni ca phalāni ca. |
The silver palm had a silver trunk and golden leaves and fruit. |
Veḷuriyamayassa tālassa veḷuriyamayo khandho ahosi phalikamayāni pattāni ca phalāni ca. |
The beryl palm had a beryl trunk and crystal leaves and fruit. |
Phalikamayassa tālassa phalikamayo khandho ahosi veḷuriyamayāni pattāni ca phalāni ca. |
The crystal palm had a crystal trunk and beryl leaves and fruit. |
Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi masāragallamayāni pattāni ca phalāni ca. |
The ruby palm had a ruby trunk and agate leaves and fruit. |
Masāragallamayassa tālassa masāragallamayo khandho ahosi lohitaṅkamayāni pattāni ca phalāni ca. |
The agate palm had an agate trunk and ruby leaves and fruit. |
Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca. |
The all-jeweled palm had an all-jeweled trunk, and all-jeweled leaves and fruit. |
Tāsaṁ kho panānanda, tālapantīnaṁ vāteritānaṁ saddo ahosi, vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. |
And, Ānanda, when those rows of palm trees were stirred by the wind, their sound was beautiful, enchanting, pleasant, and intoxicating. |
Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti vaggu ca rajanīyo ca khamanīyo ca madanīyo ca; |
Just as, Ānanda, the sound of a five-part orchestra that is well-trained, well-played, and skillfully performed is beautiful, enchanting, pleasant, and intoxicating; |
evameva kho, ānanda, tāsaṁ tālapantīnaṁ vāteritānaṁ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. |
in the same way, Ānanda, when those rows of palm trees were stirred by the wind, their sound was beautiful, enchanting, pleasant, and intoxicating. |
Ye kho panānanda, tena samayena kusāvatiyā rājadhāniyā dhuttā ahesuṁ soṇḍā pipāsā, te tāsaṁ tālapantīnaṁ vāteritānaṁ saddena paricāresuṁ. |
And, Ānanda, at that time, the libertines, drunkards, and tipplers of the royal city of Kusāvatī amused themselves with the sound of those rows of palm trees stirred by the wind. |
Niṭṭhite kho panānanda, dhamme pāsāde niṭṭhitāya dhammāya ca pokkharaṇiyā rājā mahāsudassano ‘ye tena samayena samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā’, te sabbakāmehi santappetvā dhammaṁ pāsādaṁ abhiruhi. |
When the Dhamma Palace was finished, Ānanda, and the Dhammā lotus pond was finished, King Mahāsudassana, having satisfied with all their desires those who at that time were regarded as ascetics among ascetics, or brahmins among brahmins, ascended the Dhamma Palace. |
Paṭhamabhāṇavāro. |
End of the First Recitation Section. |
5. Jhānasampatti |
5. Attainment of Jhāna |
Atha kho, ānanda, rañño mahāsudassanassa etadahosi: |
Then, Ānanda, it occurred to King Mahāsudassana: |
‘kissa nu kho me idaṁ kammassa phalaṁ kissa kammassa vipāko, yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvo’ti? |
‘Of what kamma of mine is this the fruit, of what kamma the result, that I am now so powerful and so mighty?’ |
Atha kho, ānanda, rañño mahāsudassanassa etadahosi: |
Then, Ānanda, it occurred to King Mahāsudassana: |
‘tiṇṇaṁ kho me idaṁ kammānaṁ phalaṁ tiṇṇaṁ kammānaṁ vipāko, yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvo, seyyathidaṁ—dānassa damassa saṁyamassā’ti. |
‘This is the fruit of three kinds of my kamma, the result of three kinds of kamma, that I am now so powerful and so mighty, that is—of giving, of self-control, and of restraint.’ |
Atha kho, ānanda, rājā mahāsudassano yena mahāviyūhaṁ kūṭāgāraṁ tenupasaṅkami; |
Then, Ānanda, King Mahāsudassana approached the Great Array gabled chamber; |
upasaṅkamitvā mahāviyūhassa kūṭāgārassa dvāre ṭhito udānaṁ udānesi: |
having approached, standing at the door of the Great Array gabled chamber, he uttered this exclamation: |
‘tiṭṭha, kāmavitakka, tiṭṭha, byāpādavitakka, tiṭṭha, vihiṁsāvitakka. |
‘Stay, thought of sensual desire! Stay, thought of ill will! Stay, thought of harming! |
Ettāvatā, kāmavitakka, ettāvatā, byāpādavitakka, ettāvatā, vihiṁsāvitakkā’ti. |
Thus far, thought of sensual desire! Thus far, thought of ill will! Thus far, thought of harming!’ |
Atha kho, ānanda, rājā mahāsudassano mahāviyūhaṁ kūṭāgāraṁ pavisitvā sovaṇṇamaye pallaṅke nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsi. |
Then, Ānanda, King Mahāsudassana, having entered the Great Array gabled chamber and sat down on the golden couch, quite secluded from sensual pleasures, secluded from unwholesome states, entered upon and abided in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and pleasure born of seclusion. |
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsi. |
With the stilling of directed thought and evaluation, he entered upon and abided in the second jhāna, which has internal confidence and unification of mind, is without directed thought and evaluation, and has rapture and pleasure born of concentration. |
Pītiyā ca virāgā upekkhako ca vihāsi, sato ca sampajāno sukhañca kāyena paṭisaṁvedesi, yaṁ taṁ ariyā ācikkhanti: |
With the fading away as well of rapture, he abided in equanimity, and mindful and fully aware, he experienced pleasure with the body, and entered upon and abided in the third jhāna, on account of which the noble ones declare: |
‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja vihāsi. |
‘He is an equanimous, mindful, pleasant abider.’ |
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsi. |
With the abandoning of pleasure and pain, and with the previous passing away of joy and grief, he entered upon and abided in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. |
Atha kho, ānanda, rājā mahāsudassano mahāviyūhā kūṭāgārā nikkhamitvā sovaṇṇamayaṁ kūṭāgāraṁ pavisitvā rūpiyamaye pallaṅke nisinno mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi. |
Then, Ānanda, King Mahāsudassana, having emerged from the Great Array gabled chamber, entered the golden gabled chamber, and sitting on the silver couch, he abided pervading one quarter with a mind imbued with loving-kindness. |
Tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. |
Likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi. |
Thus above, below, and across, everywhere, and to all as to himself, he abided pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi. |
With a mind imbued with compassion… and so on… with a mind imbued with altruistic joy… and so on… he abided pervading one quarter with a mind imbued with equanimity. |
Tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. |
Likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi. |
Thus above, below, and across, everywhere, and to all as to himself, he abided pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
6. Caturāsītinagarasahassādi |
6. The Eighty-Four Thousand Cities and Other Things |
Rañño, ānanda, mahāsudassanassa caturāsīti nagarasahassāni ahesuṁ kusāvatīrājadhānippamukhāni; |
King Mahāsudassana, Ānanda, had eighty-four thousand cities, with the royal city of Kusāvatī at their head; |
caturāsīti pāsādasahassāni ahesuṁ dhammapāsādappamukhāni; |
eighty-four thousand palaces, with the Dhamma Palace at their head; |
caturāsīti kūṭāgārasahassāni ahesuṁ mahāviyūhakūṭāgārappamukhāni; |
eighty-four thousand gabled chambers, with the Great Array gabled chamber at their head; |
caturāsīti pallaṅkasahassāni ahesuṁ sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni; |
eighty-four thousand couches of gold, silver, ivory, and precious wood, with fleecy rugs, white wool coverlets, coverlets embroidered with flowers, spread with the finest deerskins, with canopies above and crimson cushions at both ends; |
caturāsīti nāgasahassāni ahesuṁ sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni; |
eighty-four thousand elephants, with golden ornaments, golden banners, covered with nets of gold, with Uposatha the elephant king at their head; |
caturāsīti assasahassāni ahesuṁ sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni; |
eighty-four thousand horses, with golden ornaments, golden banners, covered with nets of gold, with Valāhaka the horse king at their head; |
caturāsīti rathasahassāni ahesuṁ sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni; |
eighty-four thousand chariots, with coverings of lion-skin, tiger-skin, leopard-skin, and yellow blankets, with golden ornaments, golden banners, covered with nets of gold, with the Vejayanta chariot at their head; |
caturāsīti maṇisahassāni ahesuṁ maṇiratanappamukhāni; |
eighty-four thousand jewels, with the jewel-treasure at their head; |
caturāsīti itthisahassāni ahesuṁ subhaddādevippamukhāni; |
eighty-four thousand women, with Queen Subhaddā at their head; |
caturāsīti gahapatisahassāni ahesuṁ gahapatiratanappamukhāni; |
eighty-four thousand householders, with the householder-treasure at their head; |
caturāsīti khattiyasahassāni ahesuṁ anuyantāni pariṇāyakaratanappamukhāni; |
eighty-four thousand warrior-nobles as retainers, with the counselor-treasure at their head; |
caturāsīti dhenusahassāni ahesuṁ duhasandanāni kaṁsūpadhāraṇāni; |
eighty-four thousand milk cows, with jute tethers and bronze milk-pails; |
caturāsīti vatthakoṭisahassāni ahesuṁ khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ; |
eighty-four thousand crores of garments, of fine linen, fine cotton, fine silk, and fine wool; |
rañño, ānanda, mahāsudassanassa caturāsīti thālipākasahassāni ahesuṁ sāyaṁ pātaṁ bhattābhihāro abhihariyittha. |
for King Mahāsudassana, Ānanda, eighty-four thousand platters of food were brought in the morning and in the evening. |
Tena kho panānanda, samayena rañño mahāsudassanassa caturāsīti nāgasahassāni sāyaṁ pātaṁ upaṭṭhānaṁ āgacchanti. |
At that time, Ānanda, eighty-four thousand elephants would come to attend on King Mahāsudassana in the morning and in the evening. |
Atha kho, ānanda, rañño mahāsudassanassa etadahosi: |
Then, Ānanda, it occurred to King Mahāsudassana: |
‘imāni kho me caturāsīti nāgasahassāni sāyaṁ pātaṁ upaṭṭhānaṁ āgacchanti, yannūna vassasatassa vassasatassa accayena dvecattālīsaṁ dvecattālīsaṁ nāgasahassāni sakiṁ sakiṁ upaṭṭhānaṁ āgaccheyyun’ti. |
‘These eighty-four thousand elephants come to attend on me in the morning and in the evening. What if, after the passing of a hundred years, forty-two thousand elephants each came to attend on me just once?’ |
Atha kho, ānanda, rājā mahāsudassano pariṇāyakaratanaṁ āmantesi: |
Then, Ānanda, King Mahāsudassana addressed the counselor-treasure: |
‘imāni kho me, samma pariṇāyakaratana, caturāsīti nāgasahassāni sāyaṁ pātaṁ upaṭṭhānaṁ āgacchanti, tena hi, samma pariṇāyakaratana, vassasatassa vassasatassa accayena dvecattālīsaṁ dvecattālīsaṁ nāgasahassāni sakiṁ sakiṁ upaṭṭhānaṁ āgacchantū’ti. |
‘These eighty-four thousand elephants, good counselor-treasure, come to attend on me in the morning and in the evening. Therefore, good counselor-treasure, after the passing of a hundred years, let forty-two thousand elephants each come to attend on me just once.’ |
‘Evaṁ, devā’ti kho, ānanda, pariṇāyakaratanaṁ rañño mahāsudassanassa paccassosi. |
‘Yes, your majesty,’ the counselor-treasure, Ānanda, replied to King Mahāsudassana. |
Atha kho, ānanda, rañño mahāsudassanassa aparena samayena vassasatassa vassasatassa accayena dvecattālīsaṁ dvecattālīsaṁ nāgasahassāni sakiṁ sakiṁ upaṭṭhānaṁ āgamaṁsu. |
Then, Ānanda, after some time, after the passing of a hundred years, forty-two thousand elephants each came to attend on King Mahāsudassana just once. |
7. Subhaddādeviupasaṅkamana |
7. The Visit of Queen Subhaddā |
Atha kho, ānanda, subhaddāya deviyā bahunnaṁ vassānaṁ bahunnaṁ vassasatānaṁ bahunnaṁ vassasahassānaṁ accayena etadahosi: |
Then, Ānanda, after many years, many hundreds of years, many thousands of years had passed, it occurred to Queen Subhaddā: |
‘ciraṁ diṭṭho kho me rājā mahāsudassano. |
‘It has been a long time since I have seen King Mahāsudassana. |
Yannūnāhaṁ rājānaṁ mahāsudassanaṁ dassanāya upasaṅkameyyan’ti. |
What if I were to go to see King Mahāsudassana?’ |
Atha kho, ānanda, subhaddā devī itthāgāraṁ āmantesi: |
Then, Ānanda, Queen Subhaddā addressed her female attendants: |
‘etha tumhe sīsāni nhāyatha pītāni vatthāni pārupatha. |
‘Come, you all, wash your heads and put on yellow garments. |
Ciraṁ diṭṭho no rājā mahāsudassano, rājānaṁ mahāsudassanaṁ dassanāya upasaṅkamissāmā’ti. |
It has been a long time since we have seen King Mahāsudassana; we will go to see King Mahāsudassana.’ |
‘Evaṁ, ayye’ti kho, ānanda, itthāgāraṁ subhaddāya deviyā paṭissutvā sīsāni nhāyitvā pītāni vatthāni pārupitvā yena subhaddā devī tenupasaṅkami. |
‘Yes, noble lady,’ the female attendants, Ānanda, replied to Queen Subhaddā, and having washed their heads and put on yellow garments, they approached Queen Subhaddā. |
Atha kho, ānanda, subhaddā devī pariṇāyakaratanaṁ āmantesi: |
Then, Ānanda, Queen Subhaddā addressed the counselor-treasure: |
‘kappehi, samma pariṇāyakaratana, caturaṅginiṁ senaṁ, ciraṁ diṭṭho no rājā mahāsudassano, rājānaṁ mahāsudassanaṁ dassanāya upasaṅkamissāmā’ti. |
‘Prepare, good counselor-treasure, the fourfold army. It has been a long time since we have seen King Mahāsudassana; we will go to see King Mahāsudassana.’ |
‘Evaṁ, devī’ti kho, ānanda, pariṇāyakaratanaṁ subhaddāya deviyā paṭissutvā caturaṅginiṁ senaṁ kappāpetvā subhaddāya deviyā paṭivedesi: |
‘Yes, your majesty,’ the counselor-treasure, Ānanda, replied to Queen Subhaddā, and having prepared the fourfold army, he informed Queen Subhaddā: |
‘kappitā kho, devi, caturaṅginī senā, yassadāni kālaṁ maññasī’ti. |
‘The fourfold army is prepared, your majesty. Do now as you think fit.’ |
Atha kho, ānanda, subhaddā devī caturaṅginiyā senāya saddhiṁ itthāgārena yena dhammo pāsādo tenupasaṅkami; |
Then, Ānanda, Queen Subhaddā, with the fourfold army and her female attendants, approached the Dhamma Palace; |
upasaṅkamitvā dhammaṁ pāsādaṁ abhiruhitvā yena mahāviyūhaṁ kūṭāgāraṁ tenupasaṅkami. |
having approached, she ascended the Dhamma Palace and approached the Great Array gabled chamber. |
Upasaṅkamitvā mahāviyūhassa kūṭāgārassa dvārabāhaṁ ālambitvā aṭṭhāsi. |
Having approached, she stood leaning against the door-post of the Great Array gabled chamber. |
Atha kho, ānanda, rājā mahāsudassano saddaṁ sutvā: |
Then, Ānanda, King Mahāsudassana, hearing the noise: |
‘kiṁ nu kho mahato viya janakāyassa saddo’ti mahāviyūhā kūṭāgārā nikkhamanto addasa subhaddaṁ deviṁ dvārabāhaṁ ālambitvā ṭhitaṁ, disvāna subhaddaṁ deviṁ etadavoca: |
‘What is this noise, as of a great crowd of people?’ and coming out of the Great Array gabled chamber, he saw Queen Subhaddā standing leaning against the door-post. Seeing her, he said this to Queen Subhaddā: |
‘ettheva, devi, tiṭṭha mā pāvisī’ti. |
‘Stand right there, Queen, do not enter.’ |
Atha kho, ānanda, rājā mahāsudassano aññataraṁ purisaṁ āmantesi: |
Then, Ānanda, King Mahāsudassana addressed a certain man: |
‘ehi tvaṁ, ambho purisa, mahāviyūhā kūṭāgārā sovaṇṇamayaṁ pallaṅkaṁ nīharitvā sabbasovaṇṇamaye tālavane paññapehī’ti. |
‘Come, good man, take the golden couch from the Great Array gabled chamber and set it up in the palm-grove made entirely of gold.’ |
‘Evaṁ, devā’ti kho, ānanda, so puriso rañño mahāsudassanassa paṭissutvā mahāviyūhā kūṭāgārā sovaṇṇamayaṁ pallaṅkaṁ nīharitvā sabbasovaṇṇamaye tālavane paññapesi. |
‘Yes, your majesty,’ that man, Ānanda, replied to King Mahāsudassana, and taking the golden couch from the Great Array gabled chamber, he set it up in the palm-grove made entirely of gold. |
Atha kho, ānanda, rājā mahāsudassano dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno. |
Then, Ānanda, King Mahāsudassana lay down on his right side in the lion’s posture, with one foot placed on the other, mindful and fully aware. |
Atha kho, ānanda, subhaddāya deviyā etadahosi: |
Then, Ānanda, it occurred to Queen Subhaddā: |
‘vippasannāni kho rañño mahāsudassanassa indriyāni, parisuddho chavivaṇṇo pariyodāto, mā heva kho rājā mahāsudassano kālamakāsī’ti rājānaṁ mahāsudassanaṁ etadavoca: |
‘The faculties of King Mahāsudassana are serene, his complexion is pure and bright. Let it not be that King Mahāsudassana has passed away.’ And she said to King Mahāsudassana: |
‘Imāni te, deva, caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni. |
‘These eighty-four thousand cities of yours, your majesty, with the royal city of Kusāvatī at their head. |
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. |
Generate desire for these, your majesty, cherish your life. |
Imāni te, deva, caturāsīti pāsādasahassāni dhammapāsādappamukhāni. |
These eighty-four thousand palaces of yours, your majesty, with the Dhamma Palace at their head. |
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. |
Generate desire for these, your majesty, cherish your life. |
Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni. |
These eighty-four thousand gabled chambers of yours, your majesty, with the Great Array gabled chamber at their head. |
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. |
Generate desire for these, your majesty, cherish your life. |
Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. |
These eighty-four thousand couches of yours, your majesty, of gold, silver, ivory, and precious wood, with fleecy rugs, white wool coverlets, coverlets embroidered with flowers, spread with the finest deerskins, with canopies above and crimson cushions at both ends. |
Ettha, deva, chandaṁ janehi, jīvite apekkhaṁ karohi. |
Generate desire for these, your majesty, cherish your life. |
Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. |
These eighty-four thousand elephants of yours, your majesty, with golden ornaments, golden banners, covered with nets of gold, with Uposatha the elephant king at their head. |
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. |
Generate desire for these, your majesty, cherish your life. |
Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. |
These eighty-four thousand horses of yours, your majesty, with golden ornaments, golden banners, covered with nets of gold, with Valāhaka the horse king at their head. |
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. |
Generate desire for these, your majesty, cherish your life. |
Imāni te, deva, caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. |
These eighty-four thousand chariots of yours, your majesty, with coverings of lion-skin, tiger-skin, leopard-skin, and yellow blankets, with golden ornaments, golden banners, covered with nets of gold, with the Vejayanta chariot at their head. |
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. |
Generate desire for these, your majesty, cherish your life. |
Imāni te, deva, caturāsīti maṇisahassāni maṇiratanappamukhāni. |
These eighty-four thousand jewels of yours, your majesty, with the jewel-treasure at their head. |
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. |
Generate desire for these, your majesty, cherish your life. |
Imāni te, deva, caturāsīti itthisahassāni itthiratanappamukhāni. |
These eighty-four thousand women of yours, your majesty, with the woman-treasure at their head. |
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. |
Generate desire for these, your majesty, cherish your life. |
Imāni te, deva, caturāsīti gahapatisahassāni gahapatiratanappamukhāni. |
These eighty-four thousand householders of yours, your majesty, with the householder-treasure at their head. |
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. |
Generate desire for these, your majesty, cherish your life. |
Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni. |
These eighty-four thousand warrior-nobles of yours, your majesty, as retainers, with the counselor-treasure at their head. |
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. |
Generate desire for these, your majesty, cherish your life. |
Imāni te, deva, caturāsīti dhenusahassāni duhasandanāni kaṁsūpadhāraṇāni. |
These eighty-four thousand milk cows of yours, your majesty, with jute tethers and bronze milk-pails. |
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohi. |
Generate desire for these, your majesty, cherish your life. |
Imāni te, deva, caturāsīti vatthakoṭisahassāni khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ. |
These eighty-four thousand crores of garments of yours, your majesty, of fine linen, fine cotton, fine silk, and fine wool. |
Ettha, deva, chandaṁ janehi, jīvite apekkhaṁ karohi. |
Generate desire for these, your majesty, cherish your life. |
Imāni te, deva, caturāsīti thālipākasahassāni sāyaṁ pātaṁ bhattābhihāro abhihariyati. |
These eighty-four thousand platters of food of yours, your majesty, from which your meal is brought in the morning and in the evening. |
Ettha, deva, chandaṁ janehi jīvite apekkhaṁ karohī’ti. |
Generate desire for these, your majesty, cherish your life.’ |
Evaṁ vutte, ānanda, rājā mahāsudassano subhaddaṁ deviṁ etadavoca: |
When this was said, Ānanda, King Mahāsudassana said this to Queen Subhaddā: |
‘Dīgharattaṁ kho maṁ tvaṁ, devi, iṭṭhehi kantehi piyehi manāpehi samudācarittha; |
‘For a long time, Queen, you have addressed me with words that are welcome, dear, pleasing, and agreeable; |
atha ca pana maṁ tvaṁ pacchime kāle aniṭṭhehi akantehi appiyehi amanāpehi samudācarasī’ti. |
and yet now, at the final hour, you address me with words that are unwelcome, not dear, unpleasing, and disagreeable.’ |
‘Kathaṁ carahi taṁ, deva, samudācarāmī’ti? |
‘But in what way, then, should I address you, your majesty?’ |
‘Evaṁ kho maṁ tvaṁ, devi, samudācara: |
‘You should address me thus, Queen: |
“sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, mā kho tvaṁ, deva, sāpekkho kālamakāsi, dukkhā sāpekkhassa kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā. |
“From all that is dear and pleasing, your majesty, there is separation, there is parting, there is alteration. Do not, your majesty, pass away with attachment. Passing away with attachment is suffering; passing away with attachment is censured. |
Imāni te, deva, caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni. |
These eighty-four thousand cities of yours, your majesty, with the royal city of Kusāvatī at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti pāsādasahassāni dhammapāsādappamukhāni. |
These eighty-four thousand palaces of yours, your majesty, with the Dhamma Palace at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni. |
These eighty-four thousand gabled chambers of yours, your majesty, with the Great Array gabled chamber at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. |
These eighty-four thousand couches of yours, your majesty, of gold, silver, ivory, and precious wood, with fleecy rugs, white wool coverlets, coverlets embroidered with flowers, spread with the finest deerskins, with canopies above and crimson cushions at both ends. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. |
These eighty-four thousand elephants of yours, your majesty, with golden ornaments, golden banners, covered with nets of gold, with Uposatha the elephant king at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. |
These eighty-four thousand horses of yours, your majesty, with golden ornaments, golden banners, covered with nets of gold, with Valāhaka the horse king at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. |
These eighty-four thousand chariots of yours, your majesty, with coverings of lion-skin, tiger-skin, leopard-skin, and yellow blankets, with golden ornaments, golden banners, covered with nets of gold, with the Vejayanta chariot at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti maṇisahassāni maṇiratanappamukhāni. |
These eighty-four thousand jewels of yours, your majesty, with the jewel-treasure at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti itthisahassāni subhaddādevippamukhāni. |
These eighty-four thousand women of yours, your majesty, with Queen Subhaddā at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti gahapatisahassāni gahapatiratanappamukhāni. |
These eighty-four thousand householders of yours, your majesty, with the householder-treasure at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni. |
These eighty-four thousand warrior-nobles of yours, your majesty, as retainers, with the counselor-treasure at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti dhenusahassāni duhasandanāni kaṁsūpadhāraṇāni. |
These eighty-four thousand milk cows of yours, your majesty, with jute tethers and bronze milk-pails. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti vatthakoṭisahassāni khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ. |
These eighty-four thousand crores of garments of yours, your majesty, of fine linen, fine cotton, fine silk, and fine wool. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti thālipākasahassāni sāyaṁ pātaṁ bhattābhihāro abhihariyati. |
These eighty-four thousand platters of food of yours, your majesty, from which your meal is brought in the morning and in the evening. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsī”’ti. |
Abandon desire for these, your majesty, do not cherish your life.”’ |
Evaṁ vutte, ānanda, subhaddā devī parodi assūni pavattesi. |
When this was said, Ānanda, Queen Subhaddā wept and shed tears. |
Atha kho, ānanda, subhaddā devī assūni puñchitvā rājānaṁ mahāsudassanaṁ etadavoca: |
Then, Ānanda, Queen Subhaddā, wiping away her tears, said this to King Mahāsudassana: |
‘Sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, mā kho tvaṁ, deva, sāpekkho kālamakāsi, dukkhā sāpekkhassa kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā. |
‘From all that is dear and pleasing, your majesty, there is separation, there is parting, there is alteration. Do not, your majesty, pass away with attachment. Passing away with attachment is suffering; passing away with attachment is censured. |
Imāni te, deva, caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni. |
These eighty-four thousand cities of yours, your majesty, with the royal city of Kusāvatī at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti pāsādasahassāni dhammapāsādappamukhāni. |
These eighty-four thousand palaces of yours, your majesty, with the Dhamma Palace at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni. |
These eighty-four thousand gabled chambers of yours, your majesty, with the Great Array gabled chamber at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. |
These eighty-four thousand couches of yours, your majesty, of gold, silver, ivory, and precious wood, with fleecy rugs, white wool coverlets, coverlets embroidered with flowers, spread with the finest deerskins, with canopies above and crimson cushions at both ends. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. |
These eighty-four thousand elephants of yours, your majesty, with golden ornaments, golden banners, covered with nets of gold, with Uposatha the elephant king at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. |
These eighty-four thousand horses of yours, your majesty, with golden ornaments, golden banners, covered with nets of gold, with Valāhaka the horse king at their head. |
Ettha, deva, chandaṁ pajaha, jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. |
These eighty-four thousand chariots of yours, your majesty, with coverings of lion-skin, tiger-skin, leopard-skin, and yellow blankets, with golden ornaments, golden banners, covered with nets of gold, with the Vejayanta chariot at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti maṇisahassāni maṇiratanappamukhāni. |
These eighty-four thousand jewels of yours, your majesty, with the jewel-treasure at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti itthisahassāni itthiratanappamukhāni. |
These eighty-four thousand women of yours, your majesty, with the woman-treasure at their head. |
Ettha, deva, chandaṁ pajaha, jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti gahapatisahassāni gahapatiratanappamukhāni. |
These eighty-four thousand householders of yours, your majesty, with the householder-treasure at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni. |
These eighty-four thousand warrior-nobles of yours, your majesty, as retainers, with the counselor-treasure at their head. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti dhenusahassāni duhasandanāni kaṁsūpadhāraṇāni. |
These eighty-four thousand milk cows of yours, your majesty, with jute tethers and bronze milk-pails. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti vatthakoṭisahassāni khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ. |
These eighty-four thousand crores of garments of yours, your majesty, of fine linen, fine cotton, fine silk, and fine wool. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsi. |
Abandon desire for these, your majesty, do not cherish your life. |
Imāni te, deva, caturāsīti thālipākasahassāni sāyaṁ pātaṁ bhattābhihāro abhihariyati. |
These eighty-four thousand platters of food of yours, your majesty, from which your meal is brought in the morning and in the evening. |
Ettha, deva, chandaṁ pajaha jīvite apekkhaṁ mākāsī’ti. |
Abandon desire for these, your majesty, do not cherish your life.’ |
8. Brahmalokūpagama |
8. Ascent to the Brahma-world |
Atha kho, ānanda, rājā mahāsudassano na cirasseva kālamakāsi. |
Then, Ānanda, King Mahāsudassana passed away not long after. |
Seyyathāpi, ānanda, gahapatissa vā gahapatiputtassa vā manuññaṁ bhojanaṁ bhuttāvissa bhattasammado hoti; |
Just as, Ānanda, a householder or a householder’s son would have a feeling of drowsiness after eating a delicious meal; |
evameva kho, ānanda, rañño mahāsudassanassa māraṇantikā vedanā ahosi. |
in the same way, Ānanda, was the feeling of King Mahāsudassana at the time of death. |
Kālaṅkato ca, ānanda, rājā mahāsudassano sugatiṁ brahmalokaṁ upapajji. |
And having passed away, Ānanda, King Mahāsudassana was reborn in a good destination, in the Brahma-world. |
Rājā, ānanda, mahāsudassano caturāsīti vassasahassāni kumārakīḷaṁ kīḷi. |
King Mahāsudassana, Ānanda, played as a prince for eighty-four thousand years. |
Caturāsīti vassasahassāni oparajjaṁ kāresi. |
He acted as a viceroy for eighty-four thousand years. |
Caturāsīti vassasahassāni rajjaṁ kāresi. |
He ruled the kingdom for eighty-four thousand years. |
Caturāsīti vassasahassāni gihibhūto dhamme pāsāde brahmacariyaṁ cari. |
As a householder, he led the holy life in the Dhamma Palace for eighty-four thousand years. |
So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṁ maraṇā brahmalokūpago ahosi. |
Having developed the four divine abidings, with the breakup of the body, after death, he was reborn in the Brahma-world. |
Siyā kho panānanda, evamassa: |
It may be, Ānanda, that you think: |
‘añño nūna tena samayena rājā mahāsudassano ahosī’ti, na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ. |
‘Surely, at that time King Mahāsudassana was someone else.’ But it should not be seen like this, Ānanda. |
Ahaṁ tena samayena rājā mahāsudassano ahosiṁ. |
I myself was King Mahāsudassana at that time. |
Mama tāni caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni, mama tāni caturāsīti pāsādasahassāni dhammapāsādappamukhāni, mama tāni caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni, mama tāni caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni, mama tāni caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni, mama tāni caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni, mama tāni caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni, mama tāni caturāsīti maṇisahassāni maṇiratanappamukhāni, mama tāni caturāsīti itthisahassāni subhaddādevippamukhāni, mama tāni caturāsīti gahapatisahassāni gahapatiratanappamukhāni, mama tāni caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni, mama tāni caturāsīti dhenusahassāni duhasandanāni kaṁsūpadhāraṇāni, mama tāni caturāsīti vatthakoṭisahassāni khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ, mama tāni caturāsīti thālipākasahassāni sāyaṁ pātaṁ bhattābhihāro abhihariyittha. |
Mine were those eighty-four thousand cities, with the royal city of Kusāvatī at their head. Mine were those eighty-four thousand palaces, with the Dhamma Palace at their head. Mine were those eighty-four thousand gabled chambers, with the Great Array gabled chamber at their head. Mine were those eighty-four thousand couches of gold, silver, ivory, and precious wood, with fleecy rugs, white wool coverlets, coverlets embroidered with flowers, spread with the finest deerskins, with canopies above and crimson cushions at both ends. Mine were those eighty-four thousand elephants, with golden ornaments, golden banners, covered with nets of gold, with Uposatha the elephant king at their head. Mine were those eighty-four thousand horses, with golden ornaments, golden banners, covered with nets of gold, with Valāhaka the horse king at their head. Mine were those eighty-four thousand chariots, with coverings of lion-skin, tiger-skin, leopard-skin, and yellow blankets, with golden ornaments, golden banners, covered with nets of gold, with the Vejayanta chariot at their head. Mine were those eighty-four thousand jewels, with the jewel-treasure at their head. Mine were those eighty-four thousand women, with Queen Subhaddā at their head. Mine were those eighty-four thousand householders, with the householder-treasure at their head. Mine were those eighty-four thousand warrior-nobles as retainers, with the counselor-treasure at their head. Mine were those eighty-four thousand milk cows, with jute tethers and bronze milk-pails. Mine were those eighty-four thousand crores of garments, of fine linen, fine cotton, fine silk, and fine wool. For me, those eighty-four thousand platters of food were brought in the morning and in the evening. |
Tesaṁ kho panānanda, caturāsītinagarasahassānaṁ ekaññeva taṁ nagaraṁ hoti, yaṁ tena samayena ajjhāvasāmi yadidaṁ kusāvatī rājadhānī. |
Of those eighty-four thousand cities, Ānanda, only one city was inhabited by me at that time, that is, the royal city of Kusāvatī. |
Tesaṁ kho panānanda, caturāsīti pāsādasahassānaṁ ekoyeva so pāsādo hoti, yaṁ tena samayena ajjhāvasāmi yadidaṁ dhammo pāsādo. |
Of those eighty-four thousand palaces, Ānanda, only one palace was inhabited by me at that time, that is, the Dhamma Palace. |
Tesaṁ kho panānanda, caturāsīti kūṭāgārasahassānaṁ ekaññeva taṁ kūṭāgāraṁ hoti, yaṁ tena samayena ajjhāvasāmi yadidaṁ mahāviyūhaṁ kūṭāgāraṁ. |
Of those eighty-four thousand gabled chambers, Ānanda, only one gabled chamber was inhabited by me at that time, that is, the Great Array gabled chamber. |
Tesaṁ kho panānanda, caturāsīti pallaṅkasahassānaṁ ekoyeva so pallaṅko hoti, yaṁ tena samayena paribhuñjāmi yadidaṁ sovaṇṇamayo vā rūpiyamayo vā dantamayo vā sāramayo vā. |
Of those eighty-four thousand couches, Ānanda, only one couch was used by me at that time, that is, one of gold or silver or ivory or precious wood. |
Tesaṁ kho panānanda, caturāsīti nāgasahassānaṁ ekoyeva so nāgo hoti, yaṁ tena samayena abhiruhāmi yadidaṁ uposatho nāgarājā. |
Of those eighty-four thousand elephants, Ānanda, only one elephant was ridden by me at that time, that is, Uposatha the elephant king. |
Tesaṁ kho panānanda, caturāsīti assasahassānaṁ ekoyeva so asso hoti, yaṁ tena samayena abhiruhāmi yadidaṁ valāhako assarājā. |
Of those eighty-four thousand horses, Ānanda, only one horse was ridden by me at that time, that is, Valāhaka the horse king. |
Tesaṁ kho panānanda, caturāsīti rathasahassānaṁ ekoyeva so ratho hoti, yaṁ tena samayena abhiruhāmi yadidaṁ vejayantaratho. |
Of those eighty-four thousand chariots, Ānanda, only one chariot was ridden by me at that time, that is, the Vejayanta chariot. |
Tesaṁ kho panānanda, caturāsīti itthisahassānaṁ ekāyeva sā itthī hoti, yā tena samayena paccupaṭṭhāti khattiyānī vā vessinī vā. |
Of those eighty-four thousand women, Ānanda, only one woman attended on me at that time, either a woman of warrior-noble birth or a commoner. |
Tesaṁ kho panānanda, caturāsīti vatthakoṭisahassānaṁ ekaṁyeva taṁ dussayugaṁ hoti, yaṁ tena samayena paridahāmi khomasukhumaṁ vā kappāsikasukhumaṁ vā koseyyasukhumaṁ vā kambalasukhumaṁ vā. |
Of those eighty-four thousand crores of garments, Ānanda, only one pair of garments was worn by me at that time, either of fine linen or fine cotton or fine silk or fine wool. |
Tesaṁ kho panānanda, caturāsīti thālipākasahassānaṁ ekoyeva so thālipāko hoti, yato nāḷikodanaparamaṁ bhuñjāmi tadupiyañca sūpeyyaṁ. |
Of those eighty-four thousand platters of food, Ānanda, from only one platter of food, from which a measure of rice was taken, I ate, along with a suitable curry. |
Passānanda, sabbete saṅkhārā atītā niruddhā vipariṇatā. |
See, Ānanda, how all those volitional formations are past, ceased, and changed. |
Evaṁ aniccā kho, ānanda, saṅkhārā; |
So impermanent, Ānanda, are volitional formations; |
evaṁ addhuvā kho, ānanda, saṅkhārā; |
so unstable, Ānanda, are volitional formations; |
evaṁ anassāsikā kho, ānanda, saṅkhārā. |
so unreliable, Ānanda, are volitional formations. |
Yāvañcidaṁ, ānanda, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccituṁ. |
This is enough, Ānanda, to become disenchanted with all volitional formations, enough to become dispassionate towards them, enough to be liberated from them. |
Chakkhattuṁ kho panāhaṁ, ānanda, abhijānāmi imasmiṁ padese sarīraṁ nikkhipitaṁ, tañca kho rājāva samāno cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato, ayaṁ sattamo sarīranikkhepo. |
For the sixth time, Ānanda, I recall having laid down the body in this place, and that was as a king, a wheel-turning monarch, a righteous king of Dhamma, a ruler of the four quarters, a conqueror, one who had attained stability in his country, endowed with the seven treasures. This is the seventh laying down of the body. |
Na kho panāhaṁ, ānanda, taṁ padesaṁ samanupassāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yattha tathāgato aṭṭhamaṁ sarīraṁ nikkhipeyyā”ti. |
But I do not see, Ānanda, any place in the world with its devas, its Māras, and its Brahmās, in this generation with its ascetics and brahmins, with its devas and humans, where the Tathāgata will lay down the body for an eighth time.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: |
Having said this, the Fortunate One, the Teacher, said further: |
“Aniccā vata saṅkhārā, |
“Impermanent, alas, are volitional formations, |
uppādavayadhammino; |
their nature is to arise and pass away; |
Uppajjitvā nirujjhanti, |
Having arisen, they cease; |
tesaṁ vūpasamo sukho”ti. |
their stilling is blissful.” |
Mahāsudassanasuttaṁ niṭṭhitaṁ catutthaṁ. |
The Sutta on the Great Splendor, the fourth, is finished. |
dn18 |
dn18 |
Dīgha Nikāya 18 |
Long Discourses 18 |
Janavasabhasutta |
About Janavasabha |
1. Nātikiyādibyākaraṇa |
1. The Declaration concerning the People of Nādikā |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā nātike viharati giñjakāvasathe. |
Thus have I heard. On one occasion the Blessed One was dwelling among the people of Nādikā in the Brick Hall. |
Tena kho pana samayena bhagavā parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: |
At that time, the Blessed One was declaring the destinies, upon their passing away, of the disciples from the surrounding regions who had recently died, from among the people of Kāsī and Kosala, Vajjī and Mallā, Ceti and Vaṁsa, Kuru and Pañcāla, Maccha and Sūrasena: |
“asu amutra upapanno, asu amutra upapanno. |
“So-and-so has been reborn there, so-and-so has been reborn there. |
Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. |
Over fifty disciples from Nādikā who have recently died and passed away, with the complete destruction of the five lower fetters, have been reborn spontaneously, due to attain final Nibbāna there, not liable to return from that world. |
Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. |
More than ninety disciples from Nādikā who have recently died and passed away, with the complete destruction of three fetters and the attenuation of lust, hatred, and delusion, are once-returners; having returned to this world just once, they will make an end of suffering. |
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā”ti. |
More than five hundred disciples from Nādikā who have recently died and passed away, with the complete destruction of three fetters, are stream-enterers, not subject to perdition, fixed in destiny, bound for enlightenment.” |
Assosuṁ kho nātikiyā paricārakā: |
The disciples from Nādikā heard: |
“bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: |
“The Blessed One, it is said, is declaring the destinies, upon their passing away, of the disciples from the surrounding regions who had recently died, from among the people of Kāsī and Kosala, Vajjī and Mallā, Ceti and Vaṁsa, Kuru and Pañcāla, Maccha and Sūrasena: |
‘asu amutra upapanno, asu amutra upapanno. |
‘So-and-so has been reborn there, so-and-so has been reborn there. |
Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. |
Over fifty disciples from Nādikā who have recently died and passed away, with the complete destruction of the five lower fetters, have been reborn spontaneously, due to attain final Nibbāna there, not liable to return from that world. |
Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. |
More than ninety disciples from Nādikā who have recently died and passed away, with the complete destruction of three fetters and the attenuation of lust, hatred, and delusion, are once-returners; having returned to this world just once, they will make an end of suffering. |
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’”ti. |
More than five hundred disciples from Nādikā who have recently died and passed away, with the complete destruction of three fetters, are stream-enterers, not subject to perdition, fixed in destiny, bound for enlightenment.’” |
Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṁ sutvā. |
And because of this, the disciples from Nādikā were glad, uplifted, and filled with rapture and happiness, having heard the Blessed One’s declaration of the answers. |
Assosi kho āyasmā ānando: |
The Venerable Ānanda heard: |
“bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: |
“The Blessed One, it is said, is declaring the destinies, upon their passing away, of the disciples from the surrounding regions who had recently died, from among the people of Kāsī and Kosala, Vajjī and Mallā, Ceti and Vaṁsa, Kuru and Pañcāla, Maccha and Sūrasena: |
‘asu amutra upapanno, asu amutra upapanno. |
‘So-and-so has been reborn there, so-and-so has been reborn there. |
Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. |
Over fifty disciples from Nādikā who have recently died and passed away, with the complete destruction of the five lower fetters, have been reborn spontaneously, due to attain final Nibbāna there, not liable to return from that world. |
Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. |
More than ninety disciples from Nādikā who have recently died and passed away, with the complete destruction of three fetters and the attenuation of lust, hatred, and delusion, are once-returners; having returned to this world just once, they will make an end of suffering. |
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā’ti. |
More than five hundred disciples from Nādikā who have recently died and passed away, with the complete destruction of three fetters, are stream-enterers, not subject to perdition, fixed in destiny, bound for enlightenment.’ |
Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṁ sutvā”ti. |
And because of this, the disciples from Nādikā were glad, uplifted, and filled with rapture and happiness, having heard the Blessed One’s declaration of the answers.” |
2. Ānandaparikathā |
2. Ānanda's Deliberation |
Atha kho āyasmato ānandassa etadahosi: |
Then it occurred to the Venerable Ānanda: |
“ime kho panāpi ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā. |
“There were also these Magadhan disciples, many and of long standing, who have recently died and passed away. |
Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi. |
I think Aṅga and Magadha are empty of the Aṅgan and Magadhan disciples who have recently died and passed away. |
Te kho panāpi ahesuṁ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino. |
They too were confident in the Buddha, confident in the Dhamma, confident in the Saṅgha, and fulfillers of the precepts. |
Te abbhatītā kālaṅkatā bhagavatā abyākatā; |
They have recently died and passed away, undeclared by the Blessed One; |
tesampissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ. |
a declaration about them would be good, many people would gain confidence, and from there they would go to a good destination. |
Ayaṁ kho panāpi ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṁ negamānañceva jānapadānañca. |
There was also this King Seniya Bimbisāra of Magadha, a righteous king ruling by the Dhamma, a benefactor to the brahmins and householders, and to the town and country folk. |
Apissudaṁ manussā kittayamānarūpā viharanti: |
People still live praising him in this way: |
‘evaṁ no so dhammiko dhammarājā sukhāpetvā kālaṅkato, evaṁ mayaṁ tassa dhammikassa dhammarañño vijite phāsu viharimhā’ti. |
‘Having made us happy, that righteous king ruling by the Dhamma has passed away; we lived comfortably in the domain of that righteous king of Dhamma.’ |
So kho panāpi ahosi buddhe pasanno dhamme pasanno saṅghe pasanno sīlesu paripūrakārī. |
He too was confident in the Buddha, confident in the Dhamma, confident in the Saṅgha, and a fulfiller of the precepts. |
Apissudaṁ manussā evamāhaṁsu: |
People also said this about him: |
‘yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṁ kittayamānarūpo kālaṅkato’ti. |
‘Even up to the time of his death, King Seniya Bimbisāra of Magadha passed away praising the Blessed One.’ |
So abbhatīto kālaṅkato bhagavatā abyākato. |
He has recently died and passed away, undeclared by the Blessed One. |
Tassapissa sādhu veyyākaraṇaṁ bahujano pasīdeyya, tato gaccheyya sugatiṁ. |
A declaration about him would be good, many people would gain confidence, and from there they would go to a good destination. |
Bhagavato kho pana sambodhi magadhesu. |
The Blessed One’s enlightenment, moreover, was in Magadha. |
Yattha kho pana bhagavato sambodhi magadhesu, kathaṁ tatra bhagavā māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya. |
Since the Blessed One’s enlightenment was in Magadha, how is it that the Blessed One does not declare the destinies of the Magadhan disciples who have recently died and passed away? |
Bhagavā ce kho pana māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya, dīnamanā tenassu māgadhakā paricārakā; |
If the Blessed One does not declare the destinies of the Magadhan disciples who have recently died and passed away, the Magadhan disciples would be disheartened by this; |
yena kho panassu dīnamanā māgadhakā paricārakā kathaṁ te bhagavā na byākareyyā”ti? |
and if the Magadhan disciples were to be disheartened, how could the Blessed One not declare them?” |
Idamāyasmā ānando māgadhake paricārake ārabbha eko raho anuvicintetvā rattiyā paccūsasamayaṁ paccuṭṭhāya yena bhagavā tenupasaṅkami; |
Having reflected in this way alone and in solitude concerning the Magadhan disciples, the Venerable Ānanda, rising at the end of the night, approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Seated to one side, the Venerable Ānanda said to the Blessed One: |
“sutaṁ metaṁ, bhante: |
“I have heard, venerable sir: |
‘bhagavā kira parito parito janapadesu paricārake abbhatīte kālaṅkate upapattīsu byākaroti kāsikosalesu vajjimallesu cetivaṁsesu kurupañcālesu majjhasūrasenesu: |
‘The Blessed One, it is said, is declaring the destinies, upon their passing away, of the disciples from the surrounding regions who had recently died, from among the people of Kāsī and Kosala, Vajjī and Mallā, Ceti and Vaṁsa, Kuru and Pañcāla, Maccha and Sūrasena: |
“asu amutra upapanno, asu amutra upapanno. |
“So-and-so has been reborn there, so-and-so has been reborn there. |
Paropaññāsa nātikiyā paricārakā abbhatītā kālaṅkatā pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. |
Over fifty disciples from Nādikā who have recently died and passed away, with the complete destruction of the five lower fetters, have been reborn spontaneously, due to attain final Nibbāna there, not liable to return from that world. |
Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. |
More than ninety disciples from Nādikā who have recently died and passed away, with the complete destruction of three fetters and the attenuation of lust, hatred, and delusion, are once-returners; having returned to this world just once, they will make an end of suffering. |
Sātirekāni pañcasatāni nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇāti. |
More than five hundred disciples from Nādikā who have recently died and passed away, with the complete destruction of three fetters, are stream-enterers, not subject to perdition, fixed in destiny, bound for enlightenment. |
Tena ca nātikiyā paricārakā attamanā ahesuṁ pamuditā pītisomanassajātā bhagavato pañhaveyyākaraṇaṁ sutvā”’ti. |
And because of this, the disciples from Nādikā were glad, uplifted, and filled with rapture and happiness, having heard the Blessed One’s declaration of the answers.”’ |
Ime kho panāpi, bhante, ahesuṁ māgadhakā paricārakā bahū ceva rattaññū ca abbhatītā kālaṅkatā. |
There were also these, venerable sir, Magadhan disciples, many and of long standing, who have recently died and passed away. |
Suññā maññe aṅgamagadhā aṅgamāgadhakehi paricārakehi abbhatītehi kālaṅkatehi. |
I think Aṅga and Magadha are empty of the Aṅgan and Magadhan disciples who have recently died and passed away. |
Te kho panāpi, bhante, ahesuṁ buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārino, te abbhatītā kālaṅkatā bhagavatā abyākatā. |
They too, venerable sir, were confident in the Buddha, confident in the Dhamma, confident in the Saṅgha, and fulfillers of the precepts. They have recently died and passed away, undeclared by the Blessed One. |
Tesampissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ. |
A declaration about them would be good, many people would gain confidence, and from there they would go to a good destination. |
Ayaṁ kho panāpi, bhante, ahosi rājā māgadho seniyo bimbisāro dhammiko dhammarājā hito brāhmaṇagahapatikānaṁ negamānañceva jānapadānañca. |
There was also this, venerable sir, King Seniya Bimbisāra of Magadha, a righteous king ruling by the Dhamma, a benefactor to the brahmins and householders, and to the town and country folk. |
Apissudaṁ manussā kittayamānarūpā viharanti: |
People still live praising him in this way: |
‘evaṁ no so dhammiko dhammarājā sukhāpetvā kālaṅkato. |
‘Having made us happy, that righteous king ruling by the Dhamma has passed away. |
Evaṁ mayaṁ tassa dhammikassa dhammarañño vijite phāsu viharimhā’ti. |
We lived comfortably in the domain of that righteous king of Dhamma.’ |
So kho panāpi, bhante, ahosi buddhe pasanno dhamme pasanno saṅghe pasanno sīlesu paripūrakārī. |
He too, venerable sir, was confident in the Buddha, confident in the Dhamma, confident in the Saṅgha, and a fulfiller of the precepts. |
Apissudaṁ manussā evamāhaṁsu: |
People also said this about him: |
‘yāva maraṇakālāpi rājā māgadho seniyo bimbisāro bhagavantaṁ kittayamānarūpo kālaṅkato’ti. |
‘Even up to the time of his death, King Seniya Bimbisāra of Magadha passed away praising the Blessed One.’ |
So abbhatīto kālaṅkato bhagavatā abyākato; |
He has recently died and passed away, undeclared by the Blessed One; |
tassapissa sādhu veyyākaraṇaṁ, bahujano pasīdeyya, tato gaccheyya sugatiṁ. |
a declaration about him would be good, many people would gain confidence, and from there they would go to a good destination. |
Bhagavato kho pana, bhante, sambodhi magadhesu. |
The Blessed One’s enlightenment, moreover, venerable sir, was in Magadha. |
Yattha kho pana, bhante, bhagavato sambodhi magadhesu, kathaṁ tatra bhagavā māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya? |
Since the Blessed One’s enlightenment was in Magadha, how is it that the Blessed One does not declare the destinies of the Magadhan disciples who have recently died and passed away? |
Bhagavā ce kho pana, bhante, māgadhake paricārake abbhatīte kālaṅkate upapattīsu na byākareyya, dīnamanā tenassu māgadhakā paricārakā; |
If the Blessed One, venerable sir, does not declare the destinies of the Magadhan disciples who have recently died and passed away, the Magadhan disciples would be disheartened by this; |
yena kho panassu dīnamanā māgadhakā paricārakā kathaṁ te bhagavā na byākareyyā”ti. |
and if the Magadhan disciples were to be disheartened, how could the Blessed One not declare them?” |
Idamāyasmā ānando māgadhake paricārake ārabbha bhagavato sammukhā parikathaṁ katvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. |
Having made this speech in the Blessed One’s presence concerning the Magadhan disciples, the Venerable Ānanda rose from his seat, paid homage to the Blessed One, and keeping his right side towards him, departed. |
Atha kho bhagavā acirapakkante āyasmante ānande pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya nātikaṁ piṇḍāya pāvisi. |
Then the Blessed One, not long after the Venerable Ānanda had departed, having dressed in the morning, taking his bowl and robe, entered Nādikā for alms. |
Nātike piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā paññatte āsane nisīdi: |
Having walked for alms in Nādikā, after the meal, on his return from the alms round, having washed his feet, he entered the Brick Hall, and concerning the Magadhan disciples, having given his attention, directed his mind, and brought it all to bear with his whole mind, he sat down on the prepared seat: |
“gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṅgatikā te bhavanto yaṁabhisamparāyā”ti. |
“I will know their destination, their future course, what their destination is, what their future course is.” |
Addasā kho bhagavā māgadhake paricārake: |
And the Blessed One saw the Magadhan disciples: |
“yaṅgatikā te bhavanto yaṁabhisamparāyā”ti. |
“what their destination is, what their future course is.” |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito giñjakāvasathā nikkhamitvā vihārapacchāyāyaṁ paññatte āsane nisīdi. |
Then the Blessed One, in the evening, having risen from his seclusion, went out from the Brick Hall and sat down on the prepared seat in the shade behind the monastery. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; |
Then the Venerable Ānanda approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Seated to one side, the Venerable Ānanda said to the Blessed One: |
“upasantapadisso, bhante, bhagavā bhātiriva bhagavato mukhavaṇṇo vippasannattā indriyānaṁ. |
“The Blessed One appears peaceful, venerable sir; the Blessed One’s facial complexion is clear, as if from the serenity of his faculties. |
Santena nūnajja, bhante, bhagavā vihārena vihāsī”ti? |
Surely the Blessed One has abided today in a peaceful abiding, venerable sir?” |
“Yadeva kho me tvaṁ, ānanda, māgadhake paricārake ārabbha sammukhā parikathaṁ katvā uṭṭhāyāsanā pakkanto, tadevāhaṁ nātike piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto pāde pakkhāletvā giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā paññatte āsane nisīdiṁ: |
“Just as you, Ānanda, after making your speech in my presence concerning the Magadhan disciples, rose from your seat and departed, just so I, having walked for alms in Nādikā, after the meal, on my return from the alms round, having washed my feet, entered the Brick Hall, and concerning the Magadhan disciples, having given my attention, directed my mind, and brought it all to bear with my whole mind, I sat down on the prepared seat: |
‘gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṅgatikā te bhavanto yaṁabhisamparāyā’ti. |
‘I will know their destination, their future course, what their destination is, what their future course is.’ |
Addasaṁ kho ahaṁ, ānanda, māgadhake paricārake ‘yaṅgatikā te bhavanto yaṁabhisamparāyā’ti. |
I saw, Ānanda, the Magadhan disciples, ‘what their destination is, what their future course is.’ |
3. Janavasabhayakkha |
3. The Yakkha Janavasabha |
Atha kho, ānanda, antarahito yakkho saddamanussāvesi: |
Then, Ānanda, an invisible yakkha made a sound audible: |
‘janavasabho ahaṁ, bhagavā; |
‘I am Janavasabha, O Blessed One; |
janavasabho ahaṁ, sugatā’ti. |
I am Janavasabha, O Fortunate One!’ |
Abhijānāsi no tvaṁ, ānanda, ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ yadidaṁ janavasabho”ti? |
Do you recall, Ānanda, having heard such a name before, that is, Janavasabha?” |
“Na kho ahaṁ, bhante, abhijānāmi ito pubbe evarūpaṁ nāmadheyyaṁ sutaṁ yadidaṁ janavasabhoti, api ca me, bhante, lomāni haṭṭhāni ‘janavasabho’ti nāmadheyyaṁ sutvā. |
“I do not recall, venerable sir, having heard such a name before, that is, Janavasabha. But, venerable sir, my hairs stood on end when I heard the name ‘Janavasabha.’ |
Tassa mayhaṁ, bhante, etadahosi: |
It occurred to me, venerable sir: |
‘na hi nūna so orako yakkho bhavissati yadidaṁ evarūpaṁ nāmadheyyaṁ supaññattaṁ yadidaṁ janavasabho’”ti. |
‘Surely that cannot be an inferior yakkha, since such a name is so well-formed, that is, Janavasabha.’” |
“Anantarā kho, ānanda, saddapātubhāvā uḷāravaṇṇo me yakkho sammukhe pāturahosi. |
“Immediately after the appearance of the sound, Ānanda, a yakkha of magnificent appearance appeared before me. |
Dutiyakampi saddamanussāvesi: |
He made a sound audible a second time: |
‘bimbisāro ahaṁ, bhagavā; |
‘I am Bimbisāra, O Blessed One; |
bimbisāro ahaṁ, sugatāti. |
I am Bimbisāra, O Fortunate One! |
Idaṁ sattamaṁ kho ahaṁ, bhante, vessavaṇassa mahārājassa sahabyataṁ upapajjāmi, so tato cuto manussarājā bhavituṁ pahomi. |
This is the seventh time, venerable sir, that I have been reborn in the company of the Great King Vessavaṇa. Having passed away from there, I am able to become a human king. |
Ito satta tato satta, |
Seven times here and seven there, |
saṁsārāni catuddasa; |
fourteen transmigrations in all; |
Nivāsamabhijānāmi, |
I remember my dwelling place, |
yattha me vusitaṁ pure. |
where I have lived before. |
Dīgharattaṁ kho ahaṁ, bhante, avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāyā’”ti. |
For a long time, venerable sir, I have been one not subject to perdition, and I recognize that I am not subject to perdition, and an aspiration remains in me for once-returning.’” |
“Acchariyamidaṁ āyasmato janavasabhassa yakkhassa, abbhutamidaṁ āyasmato janavasabhassa yakkhassa. |
“This is wonderful for the venerable yakkha Janavasabha, this is amazing for the venerable yakkha Janavasabha. |
‘Dīgharattaṁ kho ahaṁ, bhante, avinipāto avinipātaṁ sañjānāmī’ti ca vadesi, ‘āsā ca pana me santiṭṭhati sakadāgāmitāyā’ti ca vadesi, kutonidānaṁ panāyasmā janavasabho yakkho evarūpaṁ uḷāraṁ visesādhigamaṁ sañjānātī”ti? |
You say, ‘For a long time, venerable sir, I have been one not subject to perdition, and I recognize that I am not subject to perdition,’ and you say, ‘an aspiration remains in me for once-returning.’ From what cause does the venerable yakkha Janavasabha recognize such a magnificent attainment of distinction?” |
“‘Na aññatra, bhagavā, tava sāsanā, na aññatra, sugata, tava sāsanā; |
“‘Not from anything other than your teaching, O Blessed One, not from anything other than your teaching, O Fortunate One; |
yadagge ahaṁ, bhante, bhagavati ekantikato abhippasanno, tadagge ahaṁ, bhante, dīgharattaṁ avinipāto avinipātaṁ sañjānāmi, āsā ca pana me santiṭṭhati sakadāgāmitāya. |
from the moment, venerable sir, that I gained unwavering confidence in the Blessed One, from that moment on, venerable sir, for a long time I have been one not subject to perdition, and I recognize that I am not subject to perdition, and an aspiration remains in me for once-returning. |
Idhāhaṁ, bhante, vessavaṇena mahārājena pesito virūḷhakassa mahārājassa santike kenacideva karaṇīyena addasaṁ bhagavantaṁ antarāmagge giñjakāvasathaṁ pavisitvā māgadhake paricārake ārabbha aṭṭhiṁ katvā manasikatvā sabbaṁ cetasā samannāharitvā nisinnaṁ: |
Here, venerable sir, having been sent by the Great King Vessavaṇa to the Great King Virūḷhaka on some business, I saw the Blessed One on the way, having entered the Brick Hall and sitting down, concerning the Magadhan disciples, having given his attention, directed his mind, and brought it all to bear with his whole mind: |
“gatiṁ nesaṁ jānissāmi abhisamparāyaṁ, yaṅgatikā te bhavanto yaṁabhisamparāyā”ti. |
“I will know their destination, their future course, what their destination is, what their future course is.” |
Anacchariyaṁ kho panetaṁ, bhante, yaṁ vessavaṇassa mahārājassa tassaṁ parisāyaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ: |
It is not surprising, venerable sir, that this was heard by me directly and received directly from the Great King Vessavaṇa as he was speaking in that assembly: |
“yaṅgatikā te bhavanto yaṁabhisamparāyā”ti. |
“what their destination is, what their future course is.” |
Tassa mayhaṁ, bhante, etadahosi: |
It occurred to me, venerable sir: |
“bhagavantañca dakkhāmi, idañca bhagavato ārocessāmī”ti. |
“I shall see the Blessed One, and I shall report this to the Blessed One.” |
Ime kho me, bhante, dvepaccayā bhagavantaṁ dassanāya upasaṅkamituṁ. |
These, venerable sir, are my two reasons for approaching to see the Blessed One. |
4. Devasabhā |
4. The Assembly of the Devas |
Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase vassūpanāyikāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā. |
On a previous day, venerable sir, even before that, on the observance day of the fifteenth, on the full moon night of the rainy season retreat, all the Tāvatiṃsa gods were sitting together assembled in the Sudhammā Hall. |
Mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti. |
A great assembly of devas was seated all around, and the four Great Kings were seated in the four directions. |
Puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā; |
In the eastern quarter, the Great King Dhataraṭṭha was seated facing west, with the devas before him; |
dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā; |
in the southern quarter, the Great King Virūḷhaka was seated facing north, with the devas before him; |
pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā; |
in the western quarter, the Great King Virūpakkha was seated facing east, with the devas before him; |
uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā. |
in the northern quarter, the Great King Vessavaṇa was seated facing south, with the devas before him. |
Yadā, bhante, kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti. |
When, venerable sir, all the Tāvatiṃsa gods were sitting together assembled in the Sudhammā Hall, and a great assembly of devas was seated all around, and the four Great Kings were seated in the four directions, |
Idaṁ nesaṁ hoti āsanasmiṁ; |
this is their seating arrangement; |
atha pacchā amhākaṁ āsanaṁ hoti. |
then, afterwards, is our seating. |
Ye te, bhante, devā bhagavati brahmacariyaṁ caritvā adhunūpapannā tāvatiṁsakāyaṁ, te aññe deve atirocanti vaṇṇena ceva yasasā ca. |
Those devas, venerable sir, who, having lived the holy life under the Blessed One, have recently been reborn in the Tāvatiṃsa realm, they outshine the other devas in both appearance and in glory. |
Tena sudaṁ, bhante, devā tāvatiṁsā attamanā honti pamuditā pītisomanassajātā: |
At this, venerable sir, the Tāvatiṃsa gods were glad, uplifted, and filled with rapture and happiness: |
“dibbā vata bho kāyā paripūrenti, hāyanti asurakāyā”ti. |
“Indeed, sirs, the divine hosts are filling up, while the hosts of the asuras are diminishing!” |
Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi: |
Then, venerable sir, Sakka, lord of the devas, seeing the confidence of the Tāvatiṃsa gods, expressed his approval with these verses: |
“Modanti vata bho devā, |
“Indeed, the devas rejoice, sirs, |
tāvatiṁsā sahindakā; |
the Tāvatiṃsa gods, with their lord, Inda; |
Tathāgataṁ namassantā, |
Paying homage to the Tathāgata, |
dhammassa ca sudhammataṁ. |
and to the excellence of the Dhamma. |
Nave deve ca passantā, |
And seeing the new devas, |
vaṇṇavante yasassine; |
beautiful and glorious; |
Sugatasmiṁ brahmacariyaṁ, |
Who lived the holy life under the Fortunate One, |
caritvāna idhāgate. |
and have now come here. |
Te aññe atirocanti, |
They outshine the others, |
vaṇṇena yasasāyunā; |
in appearance, glory, and life-span; |
Sāvakā bhūripaññassa, |
Disciples of the one of great wisdom, |
visesūpagatā idha. |
who have attained distinction here. |
Idaṁ disvāna nandanti, |
Seeing this, they rejoice, |
tāvatiṁsā sahindakā; |
the Tāvatiṃsa gods, with their lord, Inda; |
Tathāgataṁ namassantā, |
Paying homage to the Tathāgata, |
dhammassa ca sudhammatan”ti. |
and to the excellence of the Dhamma.” |
Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā “dibbā vata, bho, kāyā paripūrenti, hāyanti asurakāyā”ti. |
At this, venerable sir, the Tāvatiṃsa gods were even more glad, uplifted, and filled with rapture and happiness, saying, “Indeed, sirs, the divine hosts are filling up, while the hosts of the asuras are diminishing!” |
Atha kho, bhante, yenatthena devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, taṁ atthaṁ cintayitvā taṁ atthaṁ mantayitvā vuttavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti. |
Then, venerable sir, whatever the matter was for which the Tāvatiṃsa gods were sitting together assembled in the Sudhammā Hall, having considered that matter, having discussed that matter, the four Great Kings have also been spoken to concerning that matter. |
Paccānusiṭṭhavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā. |
The four Great Kings have also been instructed on that matter, standing at their respective seats, not having departed. |
Te vuttavākyā rājāno, |
Those kings, having been spoken to, |
paṭiggayhānusāsaniṁ; |
receiving the instruction; |
Vippasannamanā santā, |
With serene and peaceful minds, |
aṭṭhaṁsu samhi āsaneti. |
stood at their own seats. |
Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṁ devānubhāvaṁ. |
Then, venerable sir, in the northern quarter a magnificent light arose, a radiance appeared, surpassing the divine power of the devas. |
Atha kho, bhante, sakko devānamindo deve tāvatiṁse āmantesi: |
Then, venerable sir, Sakka, lord of the devas, addressed the Tāvatiṃsa gods: |
“yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati. |
“According to the signs that are seen, sirs, a magnificent light arises, a radiance appears, Brahmā will appear. |
Brahmuno hetaṁ pubbanimittaṁ pātubhāvāya yadidaṁ āloko sañjāyati obhāso pātubhavatī”ti. |
For this is the preliminary sign of Brahmā’s appearance, that a light arises and a radiance appears.” |
Yathā nimittā dissanti, |
According to the signs that are seen, |
brahmā pātubhavissati; |
Brahmā will appear; |
Brahmuno hetaṁ nimittaṁ, |
For this is the sign of Brahmā, |
obhāso vipulo mahāti. |
a radiance vast and great. |
5. Sanaṅkumārakathā |
5. The Discourse of Sanankumāra |
Atha kho, bhante, devā tāvatiṁsā yathāsakesu āsanesu nisīdiṁsu: |
Then, venerable sir, the Tāvatiṃsa gods sat down on their respective seats: |
“obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā”ti. |
“We will know this radiance, what its result will be; only after witnessing it shall we go.” |
Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṁsu: |
The four Great Kings also sat down on their respective seats: |
“obhāsametaṁ ñassāma yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā”ti. |
“We will know this radiance, what its result will be; only after witnessing it shall we go.” |
Idaṁ sutvā devā tāvatiṁsā ekaggā samāpajjiṁsu: |
Having heard this, the Tāvatiṃsa gods entered a state of one-pointedness: |
“obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā”ti. |
“We will know this radiance, what its result will be; only after witnessing it shall we go.” |
Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, oḷārikaṁ attabhāvaṁ abhinimminitvā pātubhavati. |
When, venerable sir, Brahmā Sanankumāra appears to the Tāvatiṃsa gods, he appears after creating a grosser physical form. |
Yo kho pana, bhante, brahmuno pakativaṇṇo anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ. |
For the natural appearance of Brahmā, venerable sir, is not within the range of vision of the Tāvatiṃsa gods. |
Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. |
When, venerable sir, Brahmā Sanankumāra appears to the Tāvatiṃsa gods, he outshines the other devas in both appearance and in glory. |
Seyyathāpi, bhante, sovaṇṇo viggaho mānusaṁ viggahaṁ atirocati; |
Just as, venerable sir, a golden figure outshines a human figure; |
evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. |
in the same way, venerable sir, when Brahmā Sanankumāra appears to the Tāvatiṃsa gods, he outshines the other devas in both appearance and in glory. |
Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, na tassaṁ parisāyaṁ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. |
When, venerable sir, Brahmā Sanankumāra appears to the Tāvatiṃsa gods, not a single deva in that assembly pays homage or rises or invites him with a seat. |
Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti: |
All sit silent with palms joined in reverence, in the cross-legged posture: |
“yassadāni devassa pallaṅkaṁ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī”ti. |
“On whichever deva’s couch Brahmā Sanankumāra wishes, on that deva’s couch he will sit.” |
Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ; |
On whichever deva’s couch, venerable sir, Brahmā Sanankumāra sits, that deva obtains a great acquisition of joy; |
uḷāraṁ so labhati devo somanassapaṭilābhaṁ. |
that deva obtains a great acquisition of happiness. |
Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; |
Just as, venerable sir, a warrior-noble king, anointed, recently consecrated to the kingdom, obtains a great acquisition of joy, obtains a great acquisition of happiness; |
evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ. |
in the same way, venerable sir, whichever deva’s couch Brahmā Sanankumāra sits on, that deva obtains a great acquisition of joy, that deva obtains a great acquisition of happiness. |
Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi. |
Then, venerable sir, Brahmā Sanankumāra, having created a grosser physical form, having become youthful in appearance, with a five-crested topknot, appeared to the Tāvatiṃsa gods. |
So vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi. |
He rose up into the air and sat cross-legged in the sky, in space. |
Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya; |
Just as, venerable sir, a strong man might sit cross-legged on a well-spread couch or on level ground; |
evameva kho, bhante, brahmā sanaṅkumāro vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi: |
in the same way, venerable sir, Brahmā Sanankumāra, having risen up into the air, sat cross-legged in the sky, in space, and seeing the confidence of the Tāvatiṃsa gods, expressed his approval with these verses: |
“Modanti vata bho devā, |
“Indeed, the devas rejoice, sirs, |
tāvatiṁsā sahindakā; |
the Tāvatiṃsa gods, with their lord, Inda; |
Tathāgataṁ namassantā, |
Paying homage to the Tathāgata, |
dhammassa ca sudhammataṁ. |
and to the excellence of the Dhamma. |
Nave deve ca passantā, |
And seeing the new devas, |
vaṇṇavante yasassine; |
beautiful and glorious; |
Sugatasmiṁ brahmacariyaṁ, |
Who lived the holy life under the Fortunate One, |
caritvāna idhāgate. |
and have now come here. |
Te aññe atirocanti, |
They outshine the others, |
vaṇṇena yasasāyunā; |
in appearance, glory, and life-span; |
Sāvakā bhūripaññassa, |
Disciples of the one of great wisdom, |
visesūpagatā idha. |
who have attained distinction here. |
Idaṁ disvāna nandanti, |
Seeing this, they rejoice, |
tāvatiṁsā sahindakā; |
the Tāvatiṃsa gods, with their lord, Inda; |
Tathāgataṁ namassantā, |
Paying homage to the Tathāgata, |
dhammassa ca sudhammatan”ti. |
and to the excellence of the Dhamma.” |
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha; |
Brahmā Sanankumāra, venerable sir, spoke on this matter; |
imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. |
and as Brahmā Sanankumāra spoke on this matter, venerable sir, his voice possessed eight qualities: it was distinct and intelligible, lovely and audible, rounded and not scattered, deep and resonant. |
Yathāparisaṁ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti; |
Brahmā Sanankumāra, venerable sir, makes his voice known to the extent of the assembly; |
na cassa bahiddhā parisāya ghoso niccharati. |
and his voice does not travel outside the assembly. |
Yassa kho pana, bhante, evaṁ aṭṭhaṅgasamannāgato saro hoti, so vuccati “brahmassaro”ti. |
One whose voice, venerable sir, possesses these eight qualities, is called ‘one with a Brahma-like voice.’ |
Atha kho, bhante, brahmā sanaṅkumāro tettiṁse attabhāve abhinimminitvā devānaṁ tāvatiṁsānaṁ paccekapallaṅkesu pallaṅkena nisīditvā deve tāvatiṁse āmantesi: |
Then, venerable sir, Brahmā Sanankumāra, having created thirty-three forms of himself, sat cross-legged on the individual couches of the Tāvatiṃsa gods and addressed the Tāvatiṃsa gods: |
“taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
“What do you think, sirs, Tāvatiṃsa gods, that that Blessed One is practicing 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? |
Ye hi keci, bho, buddhaṁ saraṇaṁ gatā dhammaṁ saraṇaṁ gatā saṅghaṁ saraṇaṁ gatā sīlesu paripūrakārino te kāyassa bhedā paraṁ maraṇā appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjanti, appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjanti. |
Whoever, sirs, has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha, and are fulfillers of the precepts, they, with the breakup of the body, after death, some are reborn in the company of the Paranimmitavasavattī devas, some are reborn in the company of the Nimmānaratī devas, some are reborn in the company of the Tusita devas, some are reborn in the company of the Yāma devas, some are reborn in the company of the Tāvatiṃsa devas, some are reborn in the company of the Cātumahārājika devas. |
Ye sabbanihīnaṁ kāyaṁ paripūrenti, te gandhabbakāyaṁ paripūrentī”ti. |
Those who fulfill the very lowest grade, they fulfill the host of the gandhabbas.” |
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha; |
Brahmā Sanankumāra, venerable sir, spoke on this matter; |
imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato ghosoyeva devā maññanti: |
and as Brahmā Sanankumāra spoke on this matter, venerable sir, the devas thought it was only a voice: |
“yvāyaṁ mama pallaṅke svāyaṁ ekova bhāsatī”ti. |
“This one who is on my couch, this one alone is speaking.” |
Ekasmiṁ bhāsamānasmiṁ, |
When one is speaking, |
sabbe bhāsanti nimmitā; |
all the created forms speak; |
Ekasmiṁ tuṇhimāsīne, |
When one is silent, |
sabbe tuṇhī bhavanti te. |
they all become silent. |
Tadāsu devā maññanti, |
Then the devas thought, |
tāvatiṁsā sahindakā; |
the Tāvatiṃsa gods, with their lord, Inda; |
Yvāyaṁ mama pallaṅkasmiṁ, |
He who is on my couch, |
svāyaṁ ekova bhāsatīti. |
he alone is speaking. |
Atha kho, bhante, brahmā sanaṅkumāro ekattena attānaṁ upasaṁharati, ekattena attānaṁ upasaṁharitvā sakkassa devānamindassa pallaṅke pallaṅkena nisīditvā deve tāvatiṁse āmantesi: |
Then, venerable sir, Brahmā Sanankumāra brings himself back to a single form, and having brought himself back to a single form, he sat cross-legged on the couch of Sakka, lord of the devas, and addressed the Tāvatiṃsa gods: |
6. Bhāvitaiddhipāda |
6. The Developed Bases of Psychic Power |
“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya. |
“What do you think, sirs, Tāvatiṃsa gods, how well proclaimed are these four bases of psychic power by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, proclaimed for the sake of psychic power, for the expansion of psychic power, for the transformation of psychic power. |
Katame cattāro? |
What four? |
Idha bho bhikkhu chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. |
Here, sirs, a bhikkhu develops the basis of psychic power that is endowed with concentration due to desire and volitional formations of striving. |
Vīriyasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. |
He develops the basis of psychic power that is endowed with concentration due to energy and volitional formations of striving. |
Cittasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. |
He develops the basis of psychic power that is endowed with concentration due to mind and volitional formations of striving. |
Vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. |
He develops the basis of psychic power that is endowed with concentration due to investigation and volitional formations of striving. |
Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro iddhipādā paññattā iddhipahutāya iddhivisavitāya iddhivikubbanatāya. |
These, sirs, are the four bases of psychic power well proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, for the sake of psychic power, for the expansion of psychic power, for the transformation of psychic power. |
Ye hi keci bho atītamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhosuṁ, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. |
Whatever ascetics or brahmins, sirs, in the past experienced the various kinds of psychic power, all of them did so through having developed and cultivated these very four bases of psychic power. |
Yepi hi keci bho anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhossanti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. |
Whatever ascetics or brahmins, sirs, in the future will experience the various kinds of psychic power, all of them will do so through having developed and cultivated these very four bases of psychic power. |
Yepi hi keci bho etarahi samaṇā vā brāhmaṇā vā anekavihitaṁ iddhividhaṁ paccanubhonti, sabbe te imesaṁyeva catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā. |
Whatever ascetics or brahmins, sirs, at present experience the various kinds of psychic power, all of them do so through having developed and cultivated these very four bases of psychic power. |
Passanti no, bhonto devā tāvatiṁsā, mamapimaṁ evarūpaṁ iddhānubhāvan”ti? |
Do you see, sirs, Tāvatiṃsa gods, this psychic power of mine?” |
“Evaṁ, mahābrahme”ti. |
“Yes, Great Brahmā.” |
“Ahampi kho bho imesaṁyeva catunnañca iddhipādānaṁ bhāvitattā bahulīkatattā evaṁ mahiddhiko evaṁmahānubhāvo”ti. |
“I too, sirs, am so powerful and mighty because I have developed and cultivated these very four bases of psychic power.” |
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha. |
Brahmā Sanankumāra, venerable sir, spoke on this matter. |
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi: |
Having spoken on this matter, venerable sir, Brahmā Sanankumāra addressed the Tāvatiṃsa gods: |
7. Tividhaokāsādhigama |
7. The Threefold Opportunity for Attainment |
“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāya. |
“What do you think, sirs, Tāvatiṃsa gods, that by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, three opportunities for attainment have been realized for the attainment of happiness. |
Katame tayo? |
What three? |
Idha bho ekacco saṁsaṭṭho viharati kāmehi saṁsaṭṭho akusalehi dhammehi. |
Here, sirs, someone lives involved with sensual pleasures, involved with unwholesome states. |
So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. |
At a later time he hears the noble Dhamma, gives it wise attention, and practices in accordance with the Dhamma. |
So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ asaṁsaṭṭho viharati kāmehi asaṁsaṭṭho akusalehi dhammehi. |
Having come to the hearing of the noble Dhamma, wise attention, and practice in accordance with the Dhamma, he lives uninvolved with sensual pleasures, uninvolved with unwholesome states. |
Tassa asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. |
For him, uninvolved with sensual pleasures, uninvolved with unwholesome states, pleasure arises; from pleasure, greater happiness. |
Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; |
Just as, sirs, from joy, delight might be born; |
evameva kho, bho, asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. |
in the same way, sirs, for one uninvolved with sensual pleasures, uninvolved with unwholesome states, pleasure arises; from pleasure, greater happiness. |
Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena paṭhamo okāsādhigamo anubuddho sukhassādhigamāya. |
This, sirs, is the first opportunity for attainment realized by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, for the attainment of happiness. |
Puna caparaṁ, bho, idhekaccassa oḷārikā kāyasaṅkhārā appaṭippassaddhā honti, oḷārikā vacīsaṅkhārā appaṭippassaddhā honti, oḷārikā cittasaṅkhārā appaṭippassaddhā honti. |
Furthermore, sirs, here someone’s coarse bodily formations are not calmed, coarse verbal formations are not calmed, coarse mental formations are not calmed. |
So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. |
At a later time he hears the noble Dhamma, gives it wise attention, and practices in accordance with the Dhamma. |
Tassa ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ oḷārikā kāyasaṅkhārā paṭippassambhanti, oḷārikā vacīsaṅkhārā paṭippassambhanti, oḷārikā cittasaṅkhārā paṭippassambhanti. |
For him, having come to the hearing of the noble Dhamma, wise attention, and practice in accordance with the Dhamma, the coarse bodily formations are calmed, the coarse verbal formations are calmed, the coarse mental formations are calmed. |
Tassa oḷārikānaṁ kāyasaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasaṅkhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. |
For him, with the calming of the coarse bodily formations, with the calming of the coarse verbal formations, with the calming of the coarse mental formations, pleasure arises; from pleasure, greater happiness. |
Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; |
Just as, sirs, from joy, delight might be born; |
evameva kho bho oḷārikānaṁ kāyasaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ vacīsaṅkhārānaṁ paṭippassaddhiyā oḷārikānaṁ cittasaṅkhārānaṁ paṭippassaddhiyā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. |
in the same way, sirs, with the calming of the coarse bodily formations, with the calming of the coarse verbal formations, with the calming of the coarse mental formations, pleasure arises; from pleasure, greater happiness. |
Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dutiyo okāsādhigamo anubuddho sukhassādhigamāya. |
This, sirs, is the second opportunity for attainment realized by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, for the attainment of happiness. |
Puna caparaṁ, bho, idhekacco ‘idaṁ kusalan’ti yathābhūtaṁ nappajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ nappajānāti. |
Furthermore, sirs, here someone does not understand as it really is, ‘This is wholesome’; he does not understand as it really is, ‘This is unwholesome.’ |
‘Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṁ nappajānāti. |
He does not understand as it really is, ‘This is blameworthy, this is blameless; this should be cultivated, this should not be cultivated; this is inferior, this is superior; this is what pertains to the dark and bright with its counterpart.’ |
So aparena samayena ariyadhammaṁ suṇāti, yoniso manasi karoti, dhammānudhammaṁ paṭipajjati. |
At a later time he hears the noble Dhamma, gives it wise attention, and practices in accordance with the Dhamma. |
So ariyadhammassavanaṁ āgamma yonisomanasikāraṁ dhammānudhammappaṭipattiṁ, ‘idaṁ kusalan’ti yathābhūtaṁ pajānāti, ‘idaṁ akusalan’ti yathābhūtaṁ pajānāti. |
For him, having come to the hearing of the noble Dhamma, wise attention, and practice in accordance with the Dhamma, he understands as it really is, ‘This is wholesome’; he understands as it really is, ‘This is unwholesome.’ |
‘Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan’ti yathābhūtaṁ pajānāti. |
He understands as it really is, ‘This is blameworthy, this is blameless; this should be cultivated, this should not be cultivated; this is inferior, this is superior; this is what pertains to the dark and bright with its counterpart.’ |
Tassa evaṁ jānato evaṁ passato avijjā pahīyati, vijjā uppajjati. |
For him, thus knowing and thus seeing, ignorance is abandoned, and true knowledge arises. |
Tassa avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. |
For him, with the fading away of ignorance and the arising of true knowledge, pleasure arises; from pleasure, greater happiness. |
Seyyathāpi, bho, pamudā pāmojjaṁ jāyetha; |
Just as, sirs, from joy, delight might be born; |
evameva kho, bho, avijjāvirāgā vijjuppādā uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. |
in the same way, sirs, with the fading away of ignorance and the arising of true knowledge, pleasure arises; from pleasure, greater happiness. |
Ayaṁ kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tatiyo okāsādhigamo anubuddho sukhassādhigamāya. |
This, sirs, is the third opportunity for attainment realized by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, for the attainment of happiness. |
Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo okāsādhigamā anubuddhā sukhassādhigamāyā”ti. |
These, sirs, are the three opportunities for attainment realized by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, for the attainment of happiness.” |
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi: |
Brahmā Sanankumāra, venerable sir, spoke on this matter. Having spoken on this matter, venerable sir, Brahmā Sanankumāra addressed the Tāvatiṃsa gods: |
8. Catusatipaṭṭhāna |
8. The Four Foundations of Mindfulness |
“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāya. |
“What do you think, sirs, Tāvatiṃsa gods, how well proclaimed are these four foundations of mindfulness by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, proclaimed for the attainment of the wholesome. |
Katame cattāro? |
What four? |
Idha, bho, bhikkhu ajjhattaṁ kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
Here, sirs, a bhikkhu abides contemplating the body in the body internally, ardent, fully aware, and mindful, having subdued longing and dejection in regard to the world. |
Ajjhattaṁ kāye kāyānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. |
While abiding contemplating the body in the body internally, he becomes rightly concentrated there, rightly serene. |
So tattha sammā samāhito sammā vippasanno bahiddhā parakāye ñāṇadassanaṁ abhinibbatteti. |
He, being rightly concentrated and rightly serene there, brings forth knowledge and vision of the bodies of others externally. |
Ajjhattaṁ vedanāsu vedanānupassī viharati …pe… bahiddhā paravedanāsu ñāṇadassanaṁ abhinibbatteti. |
He abides contemplating feelings in feelings internally… and so on… he brings forth knowledge and vision of the feelings of others externally. |
Ajjhattaṁ citte cittānupassī viharati …pe… bahiddhā paracitte ñāṇadassanaṁ abhinibbatteti. |
He abides contemplating mind in mind internally… and so on… he brings forth knowledge and vision of the minds of others externally. |
Ajjhattaṁ dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
He abides contemplating phenomena in phenomena internally, ardent, fully aware, and mindful, having subdued longing and dejection in regard to the world. |
Ajjhattaṁ dhammesu dhammānupassī viharanto tattha sammā samādhiyati, sammā vippasīdati. |
While abiding contemplating phenomena in phenomena internally, he becomes rightly concentrated there, rightly serene. |
So tattha sammā samāhito sammā vippasanno bahiddhā paradhammesu ñāṇadassanaṁ abhinibbatteti. |
He, being rightly concentrated and rightly serene there, brings forth knowledge and vision of the phenomena of others externally. |
Ime kho, bho, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro satipaṭṭhānā paññattā kusalassādhigamāyā”ti. |
These, sirs, are the four foundations of mindfulness well proclaimed by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, for the attainment of the wholesome.” |
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha. |
Brahmā Sanankumāra, venerable sir, spoke on this matter. |
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsitvā deve tāvatiṁse āmantesi: |
Having spoken on this matter, venerable sir, Brahmā Sanankumāra addressed the Tāvatiṃsa gods: |
9. Sattasamādhiparikkhāra |
9. The Seven Requisites of Concentration |
“Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva supaññattā cime tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta samādhiparikkhārā sammāsamādhissa paribhāvanāya sammāsamādhissa pāripūriyā. |
“What do you think, sirs, Tāvatiṃsa gods, how well proclaimed are these seven requisites of concentration by that Blessed One who knows and sees, the Arahant, the Perfectly Enlightened One, for the cultivation of right concentration, for the perfection of right concentration. |
Katame satta? |
What seven? |
Sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati. |
Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness. |
Yā kho, bho, imehi sattahaṅgehi cittassa ekaggatā parikkhatā, ayaṁ vuccati, bho, ariyo sammāsamādhi saupaniso itipi saparikkhāro itipi. |
Whatever one-pointedness of mind, sirs, is equipped with these seven factors, this is called, sirs, noble right concentration with its supports and with its requisites. |
Sammādiṭṭhissa, bho, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti. |
For one with right view, sirs, right intention comes into being. For one with right intention, right speech comes into being. For one with right speech, right action comes into being. |
Sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti. |
For one with right action, right livelihood comes into being. For one with right livelihood, right effort comes into being. For one with right effort, right mindfulness comes into being. For one with right mindfulness, right concentration comes into being. For one with right concentration, right knowledge comes into being. For one with right knowledge, right liberation comes into being. |
Yañhi taṁ, bho, sammā vadamāno vadeyya: |
If one, sirs, speaking rightly were to say: |
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā’ti idameva taṁ sammā vadamāno vadeyya. |
‘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; the doors to the Deathless are open,’ it is this very thing he would be rightly saying. |
Svākkhāto hi, bho, bhagavatā dhammo sandiṭṭhiko, akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi apārutā amatassa dvārā. |
For the Dhamma, sirs, 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; the doors to the Deathless are open. |
Ye hi keci, bho, buddhe aveccappasādena samannāgatā, dhamme aveccappasādena samannāgatā, saṅghe aveccappasādena samannāgatā, ariyakantehi sīlehi samannāgatā, ye cime opapātikā dhammavinītā sātirekāni catuvīsatisatasahassāni māgadhakā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. |
Whoever, sirs, are endowed with unwavering confidence in the Buddha, endowed with unwavering confidence in the Dhamma, endowed with unwavering confidence in the Saṅgha, endowed with the precepts dear to the noble ones—and these spontaneously born, trained in the Dhamma, more than twenty-four hundred thousand Magadhan disciples who have recently died and passed away, with the complete destruction of three fetters, are stream-enterers, not subject to perdition, fixed in destiny, bound for enlightenment. |
Atthi cevettha sakadāgāmino. |
And among these, there are also once-returners. |
Atthāyaṁ itarā pajā, |
As for this other group of people, |
puññābhāgāti me mano; |
my mind is that they have a share of merit; |
Saṅkhātuṁ nopi sakkomi, |
I am unable to count them, |
musāvādassa ottappan”ti. |
for fear of speaking falsely.” |
Imamatthaṁ, bhante, brahmā sanaṅkumāro bhāsittha, imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato vessavaṇassa mahārājassa evaṁ cetaso parivitakko udapādi: |
Brahmā Sanankumāra, venerable sir, spoke on this matter, and as Brahmā Sanankumāra, venerable sir, was speaking on this matter, this thought arose in the mind of the Great King Vessavaṇa: |
“acchariyaṁ vata bho, abbhutaṁ vata bho, evarūpopi nāma uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī”ti. |
“It is wonderful, sirs, it is amazing, sirs, that there can be such a magnificent Teacher, such a magnificent exposition of the Dhamma, that such magnificent attainments of distinction can be made known!” |
Atha, bhante, brahmā sanaṅkumāro vessavaṇassa mahārājassa cetasā cetoparivitakkamaññāya vessavaṇaṁ mahārājānaṁ etadavoca: |
Then, venerable sir, Brahmā Sanankumāra, knowing with his own mind the thought in the mind of the Great King Vessavaṇa, said this to the Great King Vessavaṇa: |
“taṁ kiṁ maññati bhavaṁ vessavaṇo mahārājā atītampi addhānaṁ evarūpo uḷāro satthā ahosi, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyiṁsu. |
“What does the honorable Great King Vessavaṇa think? In the past was there such a magnificent Teacher, such a magnificent exposition of the Dhamma, were such magnificent attainments of distinction made known? |
Anāgatampi addhānaṁ evarūpo uḷāro satthā bhavissati, evarūpaṁ uḷāraṁ dhammakkhānaṁ, evarūpā uḷārā visesādhigamā paññāyissantī”ti. |
And in the future will there be such a magnificent Teacher, such a magnificent exposition of the Dhamma, will such magnificent attainments of distinction be made known?” |
Imamatthaṁ, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ abhāsi, imamatthaṁ vessavaṇo mahārājā brahmuno sanaṅkumārassa devānaṁ tāvatiṁsānaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ sayaṁ parisāyaṁ ārocesi’”. |
Brahmā Sanankumāra, venerable sir, spoke this matter to the Tāvatiṃsa gods, and the Great King Vessavaṇa reported to his own assembly what he had heard directly and received directly from Brahmā Sanankumāra speaking to the Tāvatiṃsa gods.’” |
Imamatthaṁ janavasabho yakkho vessavaṇassa mahārājassa sayaṁ parisāyaṁ bhāsato sammukhā sutaṁ sammukhā paṭiggahitaṁ bhagavato ārocesi. |
The yakkha Janavasabha reported to the Blessed One this matter which he had heard directly and received directly from the Great King Vessavaṇa speaking in his own assembly. |
Imamatthaṁ bhagavā janavasabhassa yakkhassa sammukhā sutvā sammukhā paṭiggahetvā sāmañca abhiññāya āyasmato ānandassa ārocesi, imamatthamāyasmā ānando bhagavato sammukhā sutvā sammukhā paṭiggahetvā ārocesi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. |
The Blessed One, having heard this matter directly and received it directly from the yakkha Janavasabha, and knowing it for himself by direct knowledge, reported it to the Venerable Ānanda. The Venerable Ānanda, having heard this matter directly and received it directly from the Blessed One, reported it to the bhikkhus, bhikkhunīs, male lay followers, and female lay followers. |
Tayidaṁ brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitanti. |
And so this holy life became successful and prosperous, widespread, populace, and prevalent, until it was well proclaimed among devas and humans. |
Janavasabhasuttaṁ niṭṭhitaṁ pañcamaṁ. |
The Janavasabha Sutta, the fifth, is finished. |
dn19 |
dn19 |
Dīgha Nikāya 19 |
Long Discourses 19 |
Mahāgovindasutta |
About the Great Govinda |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture Peak mountain. |
Atha kho pañcasikho gandhabbaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yena bhagavā tenupasaṅkami; |
Then Pañcasikha, the gandhabba’s son, in the waning of the night, with his surpassing beauty, illuminating the entire Vulture Peak mountain, approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
having approached, he paid homage to the Blessed One and stood to one side. |
Ekamantaṁ ṭhito kho pañcasikho gandhabbaputto bhagavantaṁ etadavoca: |
Standing to one side, Pañcasikha, the gandhabba’s son, said this to the Blessed One: |
“yaṁ kho me, bhante, devānaṁ tāvatiṁsānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ, ārocemi taṁ bhagavato”ti. |
“What I have heard and received in the presence of the Tāvatiṃsa gods, venerable sir, that I will relate to the Blessed One.” |
“Ārocehi me tvaṁ, pañcasikhā”ti bhagavā avoca. |
“Relate it to me, Pañcasikha,” the Blessed One said. |
1. Devasabhā |
1. The Assembly of the Devas |
“Purimāni, bhante, divasāni purimatarāni tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā; |
“On a previous day, venerable sir, even before that, on the observance day of the fifteenth, on the full moon night of the Pavāraṇā ceremony, all the Tāvatiṃsa gods were sitting together assembled in the Sudhammā Hall; |
mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti; |
and a great assembly of devas was seated all around, and the four Great Kings were seated in the four directions; |
puratthimāya disāya dhataraṭṭho mahārājā pacchimābhimukho nisinno hoti deve purakkhatvā; |
in the eastern quarter, the Great King Dhataraṭṭha was seated facing west, with the devas before him; |
dakkhiṇāya disāya virūḷhako mahārājā uttarābhimukho nisinno hoti deve purakkhatvā; |
in the southern quarter, the Great King Virūḷhaka was seated facing north, with the devas before him; |
pacchimāya disāya virūpakkho mahārājā puratthābhimukho nisinno hoti deve purakkhatvā; |
in the western quarter, the Great King Virūpakkha was seated facing east, with the devas before him; |
uttarāya disāya vessavaṇo mahārājā dakkhiṇābhimukho nisinno hoti deve purakkhatvā. |
in the northern quarter, the Great King Vessavaṇa was seated facing south, with the devas before him. |
Yadā, bhante, kevalakappā ca devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, mahatī ca dibbaparisā samantato nisinnā honti, cattāro ca mahārājāno catuddisā nisinnā honti, idaṁ nesaṁ hoti āsanasmiṁ; |
When, venerable sir, all the Tāvatiṃsa gods were sitting together assembled in the Sudhammā Hall, and a great assembly of devas was seated all around, and the four Great Kings were seated in the four directions, this is their seating arrangement; |
atha pacchā amhākaṁ āsanaṁ hoti. |
then, afterwards, is our seating. |
Ye te, bhante, devā bhagavati brahmacariyaṁ caritvā adhunūpapannā tāvatiṁsakāyaṁ, te aññe deve atirocanti vaṇṇena ceva yasasā ca. |
Those devas, venerable sir, who, having lived the holy life under the Blessed One, have recently been reborn in the Tāvatiṃsa realm, they outshine the other devas in both appearance and in glory. |
Tena sudaṁ, bhante, devā tāvatiṁsā attamanā honti pamuditā pītisomanassajātā; |
At this, venerable sir, the Tāvatiṃsa gods were glad, uplifted, and filled with rapture and happiness; |
‘dibbā vata bho kāyā paripūrenti, hāyanti asurakāyā’ti. |
“Indeed, sirs, the divine hosts are filling up, while the hosts of the asuras are diminishing!” |
Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā imāhi gāthāhi anumodi: |
Then, venerable sir, Sakka, lord of the devas, seeing the confidence of the Tāvatiṃsa gods, expressed his approval with these verses: |
‘Modanti vata bho devā, |
‘Indeed, the devas rejoice, sirs, |
tāvatiṁsā sahindakā; |
the Tāvatiṃsa gods, with their lord, Inda; |
Tathāgataṁ namassantā, |
Paying homage to the Tathāgata, |
dhammassa ca sudhammataṁ. |
and to the excellence of the Dhamma. |
Nave deve ca passantā, |
And seeing the new devas, |
vaṇṇavante yasassine; |
beautiful and glorious; |
Sugatasmiṁ brahmacariyaṁ, |
Who lived the holy life under the Fortunate One, |
caritvāna idhāgate. |
and have now come here. |
Te aññe atirocanti, |
They outshine the others, |
vaṇṇena yasasāyunā; |
in appearance, glory, and life-span; |
Sāvakā bhūripaññassa, |
Disciples of the one of great wisdom, |
visesūpagatā idha. |
who have attained distinction here. |
Idaṁ disvāna nandanti, |
Seeing this, they rejoice, |
tāvatiṁsā sahindakā; |
the Tāvatiṃsa gods, with their lord, Inda; |
Tathāgataṁ namassantā, |
Paying homage to the Tathāgata, |
dhammassa ca sudhammatan’ti. |
and to the excellence of the Dhamma.’ |
Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā; |
At this, venerable sir, the Tāvatiṃsa gods were even more glad, uplifted, and filled with rapture and happiness; |
‘dibbā vata bho, kāyā paripūrenti, hāyanti asurakāyā’ti. |
‘Indeed, sirs, the divine hosts are filling up, while the hosts of the asuras are diminishing!’ |
2. Aṭṭhayathābhuccavaṇṇa |
2. The Eight True Praises |
Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā deve tāvatiṁse āmantesi: |
Then, venerable sir, Sakka, lord of the devas, seeing the confidence of the Tāvatiṃsa gods, addressed the Tāvatiṃsa gods: |
‘iccheyyātha no tumhe, mārisā, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti? |
‘Would you wish, sirs, to hear the eight true praises of that Blessed One?’ |
‘Icchāma mayaṁ, mārisa, tassa bhagavato aṭṭha yathābhucce vaṇṇe sotun’ti. |
‘We wish, sir, to hear the eight true praises of that Blessed One.’ |
Atha kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi: |
Then, venerable sir, Sakka, lord of the devas, recited to the Tāvatiṃsa gods the eight true praises of the Blessed One: |
‘Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā? |
‘What do you think, sirs, Tāvatiṃsa gods? |
Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
That Blessed One is practicing 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. |
Evaṁ bahujanahitāya paṭipannaṁ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. |
A teacher endowed with this quality, practicing 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, we do not see in the past, nor at present, other than that Blessed One. |
Svākkhāto kho pana tena bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi. |
The Dhamma has been well proclaimed by that Blessed One, visible here and now, timeless, inviting one to come and see, leading onwards, to be experienced by the wise for themselves. |
Evaṁ opaneyyikassa dhammassa desetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. |
A teacher endowed with this quality, a teacher of such a Dhamma that leads onward, we do not see in the past, nor at present, other than that Blessed One. |
“Idaṁ kusalan”ti kho pana tena bhagavatā supaññattaṁ, “idaṁ akusalan”ti supaññattaṁ. |
“This is wholesome,” has been well proclaimed by that Blessed One; “this is unwholesome,” has been well proclaimed. |
“Idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan”ti supaññattaṁ. |
“This is blameworthy, this is blameless; this should be cultivated, this should not be cultivated; this is inferior, this is superior; this is what pertains to the dark and bright with its counterpart,” has been well proclaimed. |
Evaṁ kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapaṇītakaṇhasukkasappaṭibhāgānaṁ dhammānaṁ paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. |
A teacher endowed with this quality, a proclaimer of such phenomena as the wholesome and unwholesome, blameworthy and blameless, to be cultivated and not cultivated, inferior and superior, and those with dark and bright counterparts, we do not see in the past, nor at present, other than that Blessed One. |
Supaññattā kho pana tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā, saṁsandati nibbānañca paṭipadā ca. |
The path leading to Nibbāna has been well proclaimed by that Blessed One for his disciples, and Nibbāna and the path are congruent. |
Seyyathāpi nāma gaṅgodakaṁ yamunodakena saṁsandati sameti; |
Just as the water of the Ganges flows together and meets with the water of the Yamunā; |
evameva supaññattā tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā, saṁsandati nibbānañca paṭipadā ca. |
in the same way, the path leading to Nibbāna has been well proclaimed by that Blessed One for his disciples, and Nibbāna and the path are congruent. |
Evaṁ nibbānagāminiyā paṭipadāya paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. |
A teacher endowed with this quality, a proclaimer of the path leading to Nibbāna, we do not see in the past, nor at present, other than that Blessed One. |
Abhinipphanno kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti, vigatamado kho pana so bhagavā āhāraṁ āhāreti. |
That Blessed One has obtained gain and obtained fame; I think even warrior-nobles live showing him affection. |
Evaṁ vigatamadaṁ āhāraṁ āharayamānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. |
That Blessed One, however, takes his food free from intoxication. |
| A teacher endowed with this quality, taking food free from intoxication, we do not see in the past, nor at present, other than that Blessed One. | |
Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṁ khīṇāsavānañca vusitavataṁ. |
That Blessed One has gained companions, both trainees on the path and those who are taintless, who have lived the holy life. |
Te bhagavā apanujja ekārāmataṁ anuyutto viharati. |
That Blessed One, having dismissed them, abides committed to delighting in solitude. |
Evaṁ ekārāmataṁ anuyuttaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. |
A teacher endowed with this quality, committed to delighting in solitude, we do not see in the past, nor at present, other than that Blessed One. |
Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī, iti yathāvādī tathākārī, yathākārī tathāvādī. |
As that Blessed One speaks, so he acts; as he acts, so he speaks. Thus, as he speaks, so he acts; as he acts, so he speaks. |
Evaṁ dhammānudhammappaṭipannaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. |
A teacher endowed with this quality, practicing in accordance with the Dhamma, we do not see in the past, nor at present, other than that Blessed One. |
Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṅkatho pariyositasaṅkappo ajjhāsayaṁ ādibrahmacariyaṁ. |
That Blessed One has crossed over doubt, is free from uncertainty, has his intentions fulfilled concerning the goal of the holy life from the start. |
Evaṁ tiṇṇavicikicchaṁ vigatakathaṅkathaṁ pariyositasaṅkappaṁ ajjhāsayaṁ ādibrahmacariyaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti. |
A teacher endowed with this quality, who has crossed over doubt, is free from uncertainty, has his intentions fulfilled concerning the goal of the holy life from the start, we do not see in the past, nor at present, other than that Blessed One.’ |
Ime kho, bhante, sakko devānamindo devānaṁ tāvatiṁsānaṁ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. |
These, venerable sir, are the eight true praises of the Blessed One that Sakka, lord of the devas, recited to the Tāvatiṃsa gods. |
Tena sudaṁ, bhante, devā tāvatiṁsā bhiyyoso mattāya attamanā honti pamuditā pītisomanassajātā bhagavato aṭṭha yathābhucce vaṇṇe sutvā. |
At this, venerable sir, the Tāvatiṃsa gods were even more glad, uplifted, and filled with rapture and happiness, having heard the eight true praises of the Blessed One. |
Tatra, bhante, ekacce devā evamāhaṁsu: |
There, venerable sir, some devas said this: |
‘aho vata, mārisā, cattāro sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā. |
‘Oh, if only, sirs, four Perfectly Enlightened Ones would arise in the world and teach the Dhamma just like the Blessed One! |
Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. |
That would be 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.’ |
Ekacce devā evamāhaṁsu: |
Some devas said this: |
‘tiṭṭhantu, mārisā, cattāro sammāsambuddhā, aho vata, mārisā, tayo sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā. |
‘Let alone, sirs, four Perfectly Enlightened Ones, oh, if only, sirs, three Perfectly Enlightened Ones would arise in the world and teach the Dhamma just like the Blessed One! |
Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. |
That would be 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.’ |
Ekacce devā evamāhaṁsu: |
Some devas said this: |
‘tiṭṭhantu, mārisā, tayo sammāsambuddhā, aho vata, mārisā, dve sammāsambuddhā loke uppajjeyyuṁ dhammañca deseyyuṁ yathariva bhagavā. |
‘Let alone, sirs, three Perfectly Enlightened Ones, oh, if only, sirs, two Perfectly Enlightened Ones would arise in the world and teach the Dhamma just like the Blessed One! |
Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. |
That would be 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.’ |
Evaṁ vutte, bhante, sakko devānamindo deve tāvatiṁse etadavoca: |
When this was said, venerable sir, Sakka, lord of the devas, said this to the Tāvatiṃsa gods: |
‘aṭṭhānaṁ kho etaṁ, mārisā, anavakāso, yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjati. |
‘It is impossible, sirs, it cannot happen, that in one world-system two Arahants, Perfectly Enlightened Ones, should arise simultaneously, not before or after one another. This situation does not exist. |
Aho vata, mārisā, so bhagavā appābādho appātaṅko ciraṁ dīghamaddhānaṁ tiṭṭheyya. |
Oh, if only, sirs, that Blessed One would remain for a long, long time, with few illnesses and few ailments! |
Tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. |
That would be 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.’ |
Atha kho, bhante, yenatthena devā tāvatiṁsā sudhammāyaṁ sabhāyaṁ sannisinnā honti sannipatitā, taṁ atthaṁ cintayitvā taṁ atthaṁ mantayitvā vuttavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti. |
Then, venerable sir, whatever the matter was for which the Tāvatiṃsa gods were sitting together assembled in the Sudhammā Hall, having considered that matter, having discussed that matter, the four Great Kings have also been spoken to concerning that matter. |
Paccānusiṭṭhavacanāpi taṁ cattāro mahārājāno tasmiṁ atthe honti, sakesu sakesu āsanesu ṭhitā avipakkantā. |
The four Great Kings have also been instructed on that matter, standing at their respective seats, not having departed. |
Te vuttavākyā rājāno, |
Those kings, having been spoken to, |
paṭiggayhānusāsaniṁ; |
receiving the instruction; |
Vippasannamanā santā, |
With serene and peaceful minds, |
aṭṭhaṁsu samhi āsaneti. |
stood at their own seats. |
Atha kho, bhante, uttarāya disāya uḷāro āloko sañjāyi, obhāso pāturahosi atikkammeva devānaṁ devānubhāvaṁ. |
Then, venerable sir, in the northern quarter a magnificent light arose, a radiance appeared, surpassing the divine power of the devas. |
Atha kho, bhante, sakko devānamindo deve tāvatiṁse āmantesi: |
Then, venerable sir, Sakka, lord of the devas, addressed the Tāvatiṃsa gods: |
‘yathā kho, mārisā, nimittāni dissanti, uḷāro āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati; |
‘According to the signs that are seen, sirs, a magnificent light arises, a radiance appears, Brahmā will appear; |
brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati obhāso pātubhavatīti. |
for this is the preliminary sign of Brahmā’s appearance, that a light arises and a radiance appears. |
Yathā nimittā dissanti, |
According to the signs that are seen, |
brahmā pātubhavissati; |
Brahmā will appear; |
Brahmuno hetaṁ nimittaṁ, |
For this is the sign of Brahmā, |
obhāso vipulo mahā’ti. |
a radiance vast and great.’ |
3. Sanaṅkumārakathā |
3. The Discourse of Sanankumāra |
Atha kho, bhante, devā tāvatiṁsā yathāsakesu āsanesu nisīdiṁsu: |
Then, venerable sir, the Tāvatiṃsa gods sat down on their respective seats: |
‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti. |
‘We will know this radiance, what its result will be; only after witnessing it shall we go.’ |
Cattāropi mahārājāno yathāsakesu āsanesu nisīdiṁsu: |
The four Great Kings also sat down on their respective seats: |
‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti. |
‘We will know this radiance, what its result will be; only after witnessing it shall we go.’ |
Idaṁ sutvā devā tāvatiṁsā ekaggā samāpajjiṁsu: |
Having heard this, the Tāvatiṃsa gods entered a state of one-pointedness: |
‘obhāsametaṁ ñassāma, yaṁvipāko bhavissati, sacchikatvāva naṁ gamissāmā’ti. |
‘We will know this radiance, what its result will be; only after witnessing it shall we go.’ |
Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, oḷārikaṁ attabhāvaṁ abhinimminitvā pātubhavati. |
When, venerable sir, Brahmā Sanankumāra appears to the Tāvatiṃsa gods, he appears after creating a grosser physical form. |
Yo kho pana, bhante, brahmuno pakativaṇṇo, anabhisambhavanīyo so devānaṁ tāvatiṁsānaṁ cakkhupathasmiṁ. |
For the natural appearance of Brahmā, venerable sir, is not within the range of vision of the Tāvatiṃsa gods. |
Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. |
When, venerable sir, Brahmā Sanankumāra appears to the Tāvatiṃsa gods, he outshines the other devas in both appearance and in glory. |
Seyyathāpi, bhante, so vaṇṇo viggaho mānusaṁ viggahaṁ atirocati; |
Just as, venerable sir, that golden figure outshines a human figure; |
evameva kho, bhante, yadā brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, so aññe deve atirocati vaṇṇena ceva yasasā ca. |
in the same way, venerable sir, when Brahmā Sanankumāra appears to the Tāvatiṃsa gods, he outshines the other devas in both appearance and in glory. |
Yadā, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ pātubhavati, na tassaṁ parisāyaṁ koci devo abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. |
When, venerable sir, Brahmā Sanankumāra appears to the Tāvatiṃsa gods, not a single deva in that assembly pays homage or rises or invites him with a seat. |
Sabbeva tuṇhībhūtā pañjalikā pallaṅkena nisīdanti: |
All sit silent with palms joined in reverence, in the cross-legged posture: |
‘yassadāni devassa pallaṅkaṁ icchissati brahmā sanaṅkumāro, tassa devassa pallaṅke nisīdissatī’ti. |
‘On whichever deva’s couch Brahmā Sanankumāra wishes, on that deva’s couch he will sit.’ |
Yassa kho pana, bhante, devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ. |
On whichever deva’s couch, venerable sir, Brahmā Sanankumāra sits, that deva obtains a great acquisition of joy, that deva obtains a great acquisition of happiness. |
Seyyathāpi, bhante, rājā khattiyo muddhāvasitto adhunābhisitto rajjena, uḷāraṁ so labhati vedapaṭilābhaṁ, uḷāraṁ so labhati somanassapaṭilābhaṁ; |
Just as, venerable sir, a warrior-noble king, anointed, recently consecrated to the kingdom, obtains a great acquisition of joy, obtains a great acquisition of happiness; |
evameva kho, bhante, yassa devassa brahmā sanaṅkumāro pallaṅke nisīdati, uḷāraṁ so labhati devo vedapaṭilābhaṁ, uḷāraṁ so labhati devo somanassapaṭilābhaṁ. |
in the same way, venerable sir, whichever deva’s couch Brahmā Sanankumāra sits on, that deva obtains a great acquisition of joy, that deva obtains a great acquisition of happiness. |
Atha, bhante, brahmā sanaṅkumāro devānaṁ tāvatiṁsānaṁ sampasādaṁ viditvā antarahito imāhi gāthāhi anumodi: |
Then, venerable sir, Brahmā Sanankumāra, seeing the confidence of the Tāvatiṃsa gods, having vanished, expressed his approval with these verses: |
‘Modanti vata bho devā, |
‘Indeed, the devas rejoice, sirs, |
tāvatiṁsā sahindakā; |
the Tāvatiṃsa gods, with their lord, Inda; |
Tathāgataṁ namassantā, |
Paying homage to the Tathāgata, |
dhammassa ca sudhammataṁ. |
and to the excellence of the Dhamma. |
Nave deve ca passantā, |
And seeing the new devas, |
vaṇṇavante yasassine; |
beautiful and glorious; |
Sugatasmiṁ brahmacariyaṁ, |
Who lived the holy life under the Fortunate One, |
caritvāna idhāgate. |
and have now come here. |
Te aññe atirocanti, |
They outshine the others, |
vaṇṇena yasasāyunā; |
in appearance, glory, and life-span; |
Sāvakā bhūripaññassa, |
Disciples of the one of great wisdom, |
visesūpagatā idha. |
who have attained distinction here. |
Idaṁ disvāna nandanti, |
Seeing this, they rejoice, |
tāvatiṁsā sahindakā; |
the Tāvatiṃsa gods, with their lord, Inda; |
Tathāgataṁ namassantā, |
Paying homage to the Tathāgata, |
dhammassa ca sudhammatan’ti. |
and to the excellence of the Dhamma.’ |
Imamatthaṁ, bhante, brahmā sanaṅkumāro abhāsittha. |
Brahmā Sanankumāra, venerable sir, spoke on this matter. |
Imamatthaṁ, bhante, brahmuno sanaṅkumārassa bhāsato aṭṭhaṅgasamannāgato saro hoti vissaṭṭho ca viññeyyo ca mañju ca savanīyo ca bindu ca avisārī ca gambhīro ca ninnādī ca. |
And as Brahmā Sanankumāra spoke on this matter, venerable sir, his voice possessed eight qualities: it was distinct and intelligible, lovely and audible, rounded and not scattered, deep and resonant. |
Yathāparisaṁ kho pana, bhante, brahmā sanaṅkumāro sarena viññāpeti, na cassa bahiddhā parisāya ghoso niccharati. |
Brahmā Sanankumāra, venerable sir, makes his voice known to the extent of the assembly, and his voice does not travel outside the assembly. |
Yassa kho pana, bhante, evaṁ aṭṭhaṅgasamannāgato saro hoti, so vuccati ‘brahmassaro’ti. |
One whose voice, venerable sir, possesses these eight qualities, is called ‘one with a Brahma-like voice.’ |
Atha kho, bhante, devā tāvatiṁsā brahmānaṁ sanaṅkumāraṁ etadavocuṁ: |
Then, venerable sir, the Tāvatiṃsa gods said this to Brahmā Sanankumāra: |
‘sādhu, mahābrahme, etadeva mayaṁ saṅkhāya modāma; |
‘It is good, Great Brahmā, we rejoice, expecting just this; |
atthi ca sakkena devānamindena tassa bhagavato aṭṭha yathābhuccā vaṇṇā bhāsitā; |
and there are the eight true praises of that Blessed One spoken by Sakka, lord of the devas; |
te ca mayaṁ saṅkhāya modāmā’ti. |
and we rejoice, expecting them.’ |
4. Aṭṭhayathābhuccavaṇṇa |
4. The Eight True Praises |
Atha, bhante, brahmā sanaṅkumāro sakkaṁ devānamindaṁ etadavoca: |
Then, venerable sir, Brahmā Sanankumāra said this to Sakka, lord of the devas: |
‘sādhu, devānaminda, mayampi tassa bhagavato aṭṭha yathābhucce vaṇṇe suṇeyyāmā’ti. |
‘It is good, lord of the devas, we too would hear the eight true praises of that Blessed One.’ |
‘Evaṁ, mahābrahme’ti kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. |
‘Yes, Great Brahmā,’ venerable sir, Sakka, lord of the devas, recited to Brahmā Sanankumāra the eight true praises of the Blessed One. |
‘Taṁ kiṁ maññati, bhavaṁ mahābrahmā? |
‘What do you think, honorable Great Brahmā? |
Yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
That Blessed One is practicing 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. |
Evaṁ bahujanahitāya paṭipannaṁ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. |
A teacher endowed with this quality, practicing 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, we do not see in the past, nor at present, other than that Blessed One. |
Svākkhāto kho pana tena bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi. |
The Dhamma has been well proclaimed by that Blessed One, visible here and now, timeless, inviting one to come and see, leading onwards, to be experienced by the wise for themselves. |
Evaṁ opaneyyikassa dhammassa desetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. |
A teacher endowed with this quality, a teacher of such a Dhamma that leads onward, we do not see in the past, nor at present, other than that Blessed One. |
“Idaṁ kusalan”ti kho pana tena bhagavatā supaññattaṁ, “idaṁ akusalan”ti supaññattaṁ, “idaṁ sāvajjaṁ idaṁ anavajjaṁ, idaṁ sevitabbaṁ idaṁ na sevitabbaṁ, idaṁ hīnaṁ idaṁ paṇītaṁ, idaṁ kaṇhasukkasappaṭibhāgan”ti supaññattaṁ. |
“This is wholesome,” has been well proclaimed by that Blessed One; “this is unwholesome,” has been well proclaimed; “this is blameworthy, this is blameless; this should be cultivated, this should not be cultivated; this is inferior, this is superior; this is what pertains to the dark and bright with its counterpart,” has been well proclaimed. |
Evaṁ kusalākusalasāvajjānavajjasevitabbāsevitabbahīnapaṇītakaṇhasukkasappaṭibhāgānaṁ dhammānaṁ paññāpetāraṁ. |
A teacher of such phenomena as the wholesome and unwholesome, blameworthy and blameless, to be cultivated and not cultivated, inferior and superior, and those with dark and bright counterparts. |
Imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. |
A teacher endowed with this quality, we do not see in the past, nor at present, other than that Blessed One. |
Supaññattā kho pana tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā saṁsandati nibbānañca paṭipadā ca. |
The path leading to Nibbāna has been well proclaimed by that Blessed One for his disciples, and Nibbāna and the path are congruent. |
Seyyathāpi nāma gaṅgodakaṁ yamunodakena saṁsandati sameti; |
Just as the water of the Ganges flows together and meets with the water of the Yamunā; |
evameva supaññattā tena bhagavatā sāvakānaṁ nibbānagāminī paṭipadā saṁsandati nibbānañca paṭipadā ca. |
in the same way, the path leading to Nibbāna has been well proclaimed by that Blessed One for his disciples, and Nibbāna and the path are congruent. |
Evaṁ nibbānagāminiyā paṭipadāya paññāpetāraṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. |
A teacher endowed with this quality, a proclaimer of the path leading to Nibbāna, we do not see in the past, nor at present, other than that Blessed One. |
Abhinipphanno kho pana tassa bhagavato lābho abhinipphanno siloko, yāva maññe khattiyā sampiyāyamānarūpā viharanti. |
That Blessed One has obtained gain and obtained fame; I think even warrior-nobles live showing him affection. |
Vigatamado kho pana so bhagavā āhāraṁ āhāreti. |
That Blessed One, however, takes his food free from intoxication. |
Evaṁ vigatamadaṁ āhāraṁ āharayamānaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. |
A teacher endowed with this quality, taking food free from intoxication, we do not see in the past, nor at present, other than that Blessed One. |
Laddhasahāyo kho pana so bhagavā sekhānañceva paṭipannānaṁ khīṇāsavānañca vusitavataṁ, te bhagavā apanujja ekārāmataṁ anuyutto viharati. |
That Blessed One has gained companions, both trainees on the path and those who are taintless, who have lived the holy life. Having dismissed them, he abides committed to delighting in solitude. |
Evaṁ ekārāmataṁ anuyuttaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. |
A teacher endowed with this quality, committed to delighting in solitude, we do not see in the past, nor at present, other than that Blessed One. |
Yathāvādī kho pana so bhagavā tathākārī, yathākārī tathāvādī; |
As that Blessed One speaks, so he acts; as he acts, so he speaks; |
iti yathāvādī tathākārī, yathākārī tathāvādī. |
thus, as he speaks, so he acts; as he acts, so he speaks. |
Evaṁ dhammānudhammappaṭippannaṁ imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā. |
A teacher endowed with this quality, practicing in accordance with the Dhamma, we do not see in the past, nor at present, other than that Blessed One. |
Tiṇṇavicikiccho kho pana so bhagavā vigatakathaṅkatho pariyositasaṅkappo ajjhāsayaṁ ādibrahmacariyaṁ. |
That Blessed One has crossed over doubt, is free from uncertainty, has his intentions fulfilled concerning the goal of the holy life from the start. |
Evaṁ tiṇṇavicikicchaṁ vigatakathaṅkathaṁ pariyositasaṅkappaṁ ajjhāsayaṁ ādibrahmacariyaṁ. |
A teacher endowed with this quality, who has crossed over doubt, is free from uncertainty, has his intentions fulfilled concerning the goal of the holy life from the start, |
Imināpaṅgena samannāgataṁ satthāraṁ neva atītaṁse samanupassāma, na panetarahi, aññatra tena bhagavatā’ti. |
we do not see in the past, nor at present, other than that Blessed One.’ |
Ime kho, bhante, sakko devānamindo brahmuno sanaṅkumārassa bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi. |
These, venerable sir, are the eight true praises of the Blessed One that Sakka, lord of the devas, recited to Brahmā Sanankumāra. |
Tena sudaṁ, bhante, brahmā sanaṅkumāro attamano hoti pamudito pītisomanassajāto bhagavato aṭṭha yathābhucce vaṇṇe sutvā. |
At this, venerable sir, Brahmā Sanankumāra was glad, uplifted, and filled with rapture and happiness, having heard the eight true praises of the Blessed One. |
Atha, bhante, brahmā sanaṅkumāro oḷārikaṁ attabhāvaṁ abhinimminitvā kumāravaṇṇī hutvā pañcasikho devānaṁ tāvatiṁsānaṁ pāturahosi. |
Then, venerable sir, Brahmā Sanankumāra, having created a grosser physical form, having become youthful in appearance, with a five-crested topknot, appeared to the Tāvatiṃsa gods. |
So vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīdi. |
He rose up into the air and sat cross-legged in the sky, in space. |
Seyyathāpi, bhante, balavā puriso supaccatthate vā pallaṅke same vā bhūmibhāge pallaṅkena nisīdeyya; |
Just as, venerable sir, a strong man might sit cross-legged on a well-spread couch or on level ground; |
evameva kho, bhante, brahmā sanaṅkumāro vehāsaṁ abbhuggantvā ākāse antalikkhe pallaṅkena nisīditvā deve tāvatiṁse āmantesi: |
in the same way, venerable sir, Brahmā Sanankumāra, having risen up into the air, sat cross-legged in the sky, in space, and addressed the Tāvatiṃsa gods: |
5. Govindabrāhmaṇavatthu |
5. The Story of Govinda the Brahmin |
‘Taṁ kiṁ maññanti, bhonto devā tāvatiṁsā, yāva dīgharattaṁ mahāpaññova so bhagavā ahosi. |
‘What do you think, sirs, Tāvatiṃsa gods, for how long a time that Blessed One was one of great wisdom? |
Bhūtapubbaṁ, bho, rājā disampati nāma ahosi. |
Once in the past, sirs, there was a king named Disampati. |
Disampatissa rañño govindo nāma brāhmaṇo purohito ahosi. |
King Disampati had a brahmin purohita named Govinda. |
Disampatissa rañño reṇu nāma kumāro putto ahosi. |
King Disampati had a son, a prince named Reṇu. |
Govindassa brāhmaṇassa jotipālo nāma māṇavo putto ahosi. |
Govinda the brahmin had a son, a young man named Jotipāla. |
Iti reṇu ca rājaputto jotipālo ca māṇavo aññe ca cha khattiyā iccete aṭṭha sahāyā ahesuṁ. |
Thus Reṇu the prince and Jotipāla the young man and six other warrior-nobles, these eight were companions. |
Atha kho, bho, ahorattānaṁ accayena govindo brāhmaṇo kālamakāsi. |
Then, sirs, with the passing of days and nights, Govinda the brahmin passed away. |
Govinde brāhmaṇe kālaṅkate rājā disampati paridevesi: |
When Govinda the brahmin had passed away, King Disampati lamented: |
“yasmiṁ vata, bho, mayaṁ samaye govinde brāhmaṇe sabbakiccāni sammā vossajjitvā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, tasmiṁ no samaye govindo brāhmaṇo kālaṅkato”ti. |
“Alas, sirs, at the very time when, having entrusted all our affairs to Govinda the brahmin, we were amusing ourselves, provided and endowed with the five strands of sensual pleasure, at that very time Govinda the brahmin has passed away!” |
Evaṁ vutte, bho, reṇu rājaputto rājānaṁ disampatiṁ etadavoca: |
When this was said, sirs, Prince Reṇu said this to King Disampati: |
“mā kho tvaṁ, deva, govinde brāhmaṇe kālaṅkate atibāḷhaṁ paridevesi. |
“Do not, your majesty, lament so excessively for Govinda the brahmin, now that he has passed away. |
Atthi, deva, govindassa brāhmaṇassa jotipālo nāma māṇavo putto paṇḍitataro ceva pitarā, alamatthadasataro ceva pitarā; |
Govinda the brahmin, your majesty, has a son, a young man named Jotipāla, who is both wiser than his father and more capable of seeing to our welfare than his father; |
yepissa pitā atthe anusāsi, tepi jotipālasseva māṇavassa anusāsaniyā”ti. |
whatever affairs his father advised on, those are for the young man Jotipāla to advise on.” |
“Evaṁ, kumārā”ti? |
“Is that so, prince?” |
“Evaṁ, devā”ti. |
“It is so, your majesty.” |
6. Mahāgovindavatthu |
6. The Story of Mahāgovinda |
Atha kho, bho, rājā disampati aññataraṁ purisaṁ āmantesi: |
Then, sirs, King Disampati addressed a certain man: |
“ehi tvaṁ, ambho purisa, yena jotipālo māṇavo tenupasaṅkama; |
“Come, good man, go to the young man Jotipāla; |
upasaṅkamitvā jotipālaṁ māṇavaṁ evaṁ vadehi: |
having approached, speak to the young man Jotipāla thus: |
‘bhavamatthu bhavantaṁ jotipālaṁ, rājā disampati bhavantaṁ jotipālaṁ māṇavaṁ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo’”ti. |
‘May it be well with the honorable Jotipāla. King Disampati summons the honorable young man Jotipāla, King Disampati wishes to see the honorable young man Jotipāla.’” |
“Evaṁ, devā”ti kho, bho, so puriso disampatissa rañño paṭissutvā yena jotipālo māṇavo tenupasaṅkami; |
“Yes, your majesty,” that man, sirs, replied to King Disampati, and went to the young man Jotipāla; |
upasaṅkamitvā jotipālaṁ māṇavaṁ etadavoca: |
having approached, he said this to the young man Jotipāla: |
“bhavamatthu bhavantaṁ jotipālaṁ, rājā disampati bhavantaṁ jotipālaṁ māṇavaṁ āmantayati, rājā disampati bhoto jotipālassa māṇavassa dassanakāmo”ti. |
“May it be well with the honorable Jotipāla. King Disampati summons the honorable young man Jotipāla, King Disampati wishes to see the honorable young man Jotipāla.” |
“Evaṁ, bho”ti kho, bho, jotipālo māṇavo tassa purisassa paṭissutvā yena rājā disampati tenupasaṅkami; |
“Yes, sir,” the young man Jotipāla, sirs, replied to that man, and approached King Disampati; |
upasaṅkamitvā disampatinā raññā saddhiṁ sammodi; |
having approached, he exchanged greetings with King Disampati; |
sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
having exchanged courteous and memorable greetings, he sat down to one side. |
Ekamantaṁ nisinnaṁ kho, bho, jotipālaṁ māṇavaṁ rājā disampati etadavoca: |
Seated to one side, sirs, King Disampati said this to the young man Jotipāla: |
“anusāsatu no bhavaṁ jotipālo, mā no bhavaṁ jotipālo anusāsaniyā paccabyāhāsi. |
“Let the honorable Jotipāla advise us. Let the honorable Jotipāla not refuse our request for advice. |
Pettike taṁ ṭhāne ṭhapessāmi, govindiye abhisiñcissāmī”ti. |
I will establish you in your father’s position, I will consecrate you to the office of Govinda.” |
“Evaṁ, bho”ti kho, bho, so jotipālo māṇavo disampatissa rañño paccassosi. |
“Yes, sir,” the young man Jotipāla, sirs, replied to King Disampati. |
Atha kho, bho, rājā disampati jotipālaṁ māṇavaṁ govindiye abhisiñci, taṁ pettike ṭhāne ṭhapesi. |
Then, sirs, King Disampati consecrated the young man Jotipāla to the office of Govinda, he established him in his father’s position. |
Abhisitto jotipālo māṇavo govindiye pettike ṭhāne ṭhapito yepissa pitā atthe anusāsi tepi atthe anusāsati, yepissa pitā atthe nānusāsi tepi atthe anusāsati; |
Having been consecrated to the office of Govinda and established in his father’s position, the young man Jotipāla advised on the affairs his father had advised on, and he advised on affairs his father had not advised on; |
yepissa pitā kammante abhisambhosi tepi kammante abhisambhoti, yepissa pitā kammante nābhisambhosi tepi kammante abhisambhoti. |
he managed the works his father had managed, and he managed works his father had not managed. |
Tamenaṁ manussā evamāhaṁsu: |
The people said this of him: |
“govindo vata, bho, brāhmaṇo, mahāgovindo vata, bho, brāhmaṇo”ti. |
“A Govinda indeed, sirs, a brahmin! A Mahāgovinda indeed, sirs, a brahmin!” |
Iminā kho evaṁ, bho, pariyāyena jotipālassa māṇavassa govindo mahāgovindotveva samaññā udapādi. |
In this way, sirs, the designation ‘Govinda, Mahāgovinda’ arose for the young man Jotipāla. |
6.1. Rajjasaṁvibhajana |
6.1. The Division of the Kingdom |
Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; |
Then, sirs, Mahāgovinda the brahmin went to those six warrior-nobles; |
upasaṅkamitvā te cha khattiye etadavoca: |
having approached, he said this to those six warrior-nobles: |
“disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṁ? |
“King Disampati, sirs, is old, aged, elderly, far-gone in years, his life is advanced. And who, sirs, knows about life? |
Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālaṅkate rājakattāro reṇuṁ rājaputtaṁ rajje abhisiñceyyuṁ. |
This situation could well arise, that on King Disampati’s passing away the king-makers would consecrate Prince Reṇu to the kingship. |
Āyantu, bhonto, yena reṇu rājaputto tenupasaṅkamatha; |
Come, sirs, go to Prince Reṇu; |
upasaṅkamitvā reṇuṁ rājaputtaṁ evaṁ vadetha: |
having approached, speak to Prince Reṇu thus: |
‘mayaṁ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā, yaṁsukho bhavaṁ taṁsukhā mayaṁ, yaṁdukkho bhavaṁ taṁdukkhā mayaṁ. |
‘We are the honorable Reṇu’s companions, dear, pleasant, and unobjectionable; whatever is your happiness, that is our happiness; whatever is your suffering, that is our suffering. |
Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana, bho, jānāti jīvitaṁ? |
King Disampati, sir, is old, aged, elderly, far-gone in years, his life is advanced. And who, sir, knows about life? |
Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālaṅkate rājakattāro bhavantaṁ reṇuṁ rajje abhisiñceyyuṁ. |
This situation could well arise, that on King Disampati’s passing away the king-makers would consecrate the honorable Reṇu to the kingship. |
Sace bhavaṁ reṇu rajjaṁ labhetha, saṁvibhajetha no rajjenā’”ti. |
If the honorable Reṇu should obtain the kingdom, would you divide the kingdom with us?’” |
“Evaṁ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājaputto tenupasaṅkamiṁsu; |
“Yes, sir,” those six warrior-nobles, sirs, replied to Mahāgovinda the brahmin and went to Prince Reṇu; |
upasaṅkamitvā reṇuṁ rājaputtaṁ etadavocuṁ: |
having approached, they said this to Prince Reṇu: |
“mayaṁ kho bhoto reṇussa sahāyā piyā manāpā appaṭikūlā; |
“We are the honorable Reṇu’s companions, dear, pleasant, and unobjectionable; |
yaṁsukho bhavaṁ taṁsukhā mayaṁ, yaṁdukkho bhavaṁ taṁdukkhā mayaṁ. |
whatever is your happiness, that is our happiness; whatever is your suffering, that is our suffering. |
Disampati kho, bho, rājā jiṇṇo vuddho mahallako addhagato vayoanuppatto, ko nu kho pana bho jānāti jīvitaṁ? |
King Disampati, sir, is old, aged, elderly, far-gone in years, his life is advanced. And who, sir, knows about life? |
Ṭhānaṁ kho panetaṁ vijjati, yaṁ disampatimhi raññe kālaṅkate rājakattāro bhavantaṁ reṇuṁ rajje abhisiñceyyuṁ. |
This situation could well arise, that on King Disampati’s passing away the king-makers would consecrate the honorable Reṇu to the kingship. |
Sace bhavaṁ reṇu rajjaṁ labhetha, saṁvibhajetha no rajjenā”ti. |
If the honorable Reṇu should obtain the kingdom, would you divide the kingdom with us?” |
“Ko nu kho, bho, añño mama vijite sukho bhavetha, aññatra bhavantebhi? |
“Who else, sirs, would be happy in my kingdom, other than you? |
Sacāhaṁ, bho, rajjaṁ labhissāmi, saṁvibhajissāmi vo rajjenā”ti. |
If I, sirs, should obtain the kingdom, I will divide the kingdom with you.” |
Atha kho, bho, ahorattānaṁ accayena rājā disampati kālamakāsi. |
Then, sirs, with the passing of days and nights, King Disampati passed away. |
Disampatimhi raññe kālaṅkate rājakattāro reṇuṁ rājaputtaṁ rajje abhisiñciṁsu. |
When King Disampati had passed away, the king-makers consecrated Prince Reṇu to the kingship. |
Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. |
Having been consecrated to the kingship, Reṇu amuses himself, provided and endowed with the five strands of sensual pleasure. |
Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; |
Then, sirs, Mahāgovinda the brahmin went to those six warrior-nobles; |
upasaṅkamitvā te cha khattiye etadavoca: |
having approached, he said this to those six warrior-nobles: |
“disampati kho, bho, rājā kālaṅkato. |
“King Disampati, sirs, has passed away. |
Abhisitto reṇu rajjena pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. |
Reṇu has been consecrated to the kingship and is amusing himself, provided and endowed with the five strands of sensual pleasure. |
Ko nu kho pana, bho, jānāti, madanīyā kāmā? |
And who, sirs, knows? Sensual pleasures are intoxicating. |
Āyantu, bhonto, yena reṇu rājā tenupasaṅkamatha; |
Come, sirs, go to King Reṇu; |
upasaṅkamitvā reṇuṁ rājānaṁ evaṁ vadetha: |
having approached, speak to King Reṇu thus: |
‘disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṁ reṇu rajjena, sarati bhavaṁ taṁ vacanan’”ti? |
‘King Disampati, sir, has passed away; the honorable Reṇu has been consecrated to the kingship. Does your honor remember that promise?’” |
“Evaṁ, bho”ti kho, bho, te cha khattiyā mahāgovindassa brāhmaṇassa paṭissutvā yena reṇu rājā tenupasaṅkamiṁsu; |
“Yes, sir,” those six warrior-nobles, sirs, replied to Mahāgovinda the brahmin and went to King Reṇu; |
upasaṅkamitvā reṇuṁ rājānaṁ etadavocuṁ: |
having approached, they said this to King Reṇu: |
“disampati kho, bho, rājā kālaṅkato, abhisitto bhavaṁ reṇu rajjena, sarati bhavaṁ taṁ vacanan”ti? |
“King Disampati, sir, has passed away; the honorable Reṇu has been consecrated to the kingship. Does your honor remember that promise?” |
“Sarāmahaṁ, bho, taṁ vacanaṁ. |
“I remember that promise, sirs. |
Ko nu kho, bho, pahoti imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajitun”ti? |
But who, sirs, is able to divide this great earth, long to the north and shaped like a cart in the south, into seven equal, well-divided shares?” |
“Ko nu kho, bho, añño pahoti, aññatra mahāgovindena brāhmaṇenā”ti? |
“Who else, sirs, is able, other than Mahāgovinda the brahmin?” |
Atha kho, bho, reṇu rājā aññataraṁ purisaṁ āmantesi: |
Then, sirs, King Reṇu addressed a certain man: |
“ehi tvaṁ, ambho purisa, yena mahāgovindo brāhmaṇo tenupasaṅkama; |
“Come, good man, go to Mahāgovinda the brahmin; |
upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ evaṁ vadehi: |
having approached, speak to Mahāgovinda the brahmin thus: |
‘rājā taṁ, bhante, reṇu āmantetī’”ti. |
‘King Reṇu summons you, venerable sir.’” |
“Evaṁ, devā”ti kho, bho, so puriso reṇussa rañño paṭissutvā yena mahāgovindo brāhmaṇo tenupasaṅkami; |
“Yes, your majesty,” that man, sirs, replied to King Reṇu and went to Mahāgovinda the brahmin; |
upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ etadavoca: |
having approached, he said this to Mahāgovinda the brahmin: |
“rājā taṁ, bhante, reṇu āmantetī”ti. |
“King Reṇu summons you, venerable sir.” |
“Evaṁ, bho”ti kho, bho, mahāgovindo brāhmaṇo tassa purisassa paṭissutvā yena reṇu rājā tenupasaṅkami; |
“Yes, sir,” Mahāgovinda the brahmin, sirs, replied to that man and went to King Reṇu; |
upasaṅkamitvā reṇunā raññā saddhiṁ sammodi. |
having approached, he exchanged greetings with King Reṇu. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable greetings, he sat down to one side. |
Ekamantaṁ nisinnaṁ kho, bho, mahāgovindaṁ brāhmaṇaṁ reṇu rājā etadavoca: |
Seated to one side, sirs, King Reṇu said this to Mahāgovinda the brahmin: |
“etu, bhavaṁ govindo imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhajatū”ti. |
“Come, honorable Govinda, divide this great earth, long to the north and shaped like a cart in the south, into seven equal, well-divided shares.” |
“Evaṁ, bho”ti kho bho mahāgovindo brāhmaṇo reṇussa rañño paṭissutvā imaṁ mahāpathaviṁ uttarena āyataṁ dakkhiṇena sakaṭamukhaṁ sattadhā samaṁ suvibhattaṁ vibhaji. |
“Yes, sir,” Mahāgovinda the brahmin, sirs, replied to King Reṇu and divided this great earth, long to the north and shaped like a cart in the south, into seven equal, well-divided shares. |
Sabbāni sakaṭamukhāni paṭṭhapesi. |
He established all of them with their main front like a cart. |
Tatra sudaṁ majjhe reṇussa rañño janapado hoti. |
There, in the middle, was the country of King Reṇu. |
Dantapuraṁ kaliṅgānaṁ, |
Dantapura for the Kaliṅgas, |
assakānañca potanaṁ; |
and Potana for the Assakas; |
Mahesayaṁ avantīnaṁ, |
Māhissatī for the Avantīs, |
sovīrānañca rorukaṁ. |
and Roruka for the Sovīras. |
Mithilā ca videhānaṁ, |
And Mithilā for the Videhas, |
campā aṅgesu māpitā; |
Campā was founded in Aṅga; |
Bārāṇasī ca kāsīnaṁ, |
And Bārāṇasī for the Kāsīs, |
ete govindamāpitāti. |
these were founded by Govinda. |
Atha kho, bho, te cha khattiyā yathāsakena lābhena attamanā ahesuṁ paripuṇṇasaṅkappā: |
Then, sirs, those six warrior-nobles were glad with their respective shares, with their aspirations fulfilled: |
“yaṁ vata no ahosi icchitaṁ, yaṁ ākaṅkhitaṁ, yaṁ adhippetaṁ, yaṁ abhipatthitaṁ, taṁ no laddhan”ti. |
“What we wished for, what we longed for, what was our intention, what was our desire, that we have obtained.” |
Sattabhū brahmadatto ca, |
Sattabhū, Brahmadatta, |
vessabhū bharato saha; |
Vessabhū along with Bharata; |
Reṇu dve dhataraṭṭhā ca, |
Reṇu and two Dhataraṭṭhas, |
tadāsuṁ satta bhāradhāti. |
were then the seven lords of the earth. |
Paṭhamabhāṇavāro niṭṭhito. |
The first recitation section is finished. |
6.2. Kittisaddaabbhuggamana |
6.2. The Arising of Fame |
Atha kho, bho, te cha khattiyā yena mahāgovindo brāhmaṇo tenupasaṅkamiṁsu; |
Then, sirs, those six warrior-nobles went to Mahāgovinda the brahmin; |
upasaṅkamitvā mahāgovindaṁ brāhmaṇaṁ etadavocuṁ: |
having approached, they said this to Mahāgovinda the brahmin: |
“yathā kho bhavaṁ govindo reṇussa rañño sahāyo piyo manāpo appaṭikūlo. |
“Just as the honorable Govinda is a companion to King Reṇu, dear, pleasant, and unobjectionable; |
Evameva kho bhavaṁ govindo amhākampi sahāyo piyo manāpo appaṭikūlo, anusāsatu no bhavaṁ govindo; |
in the same way, the honorable Govinda is also our companion, dear, pleasant, and unobjectionable. Let the honorable Govinda advise us; |
mā no bhavaṁ govindo anusāsaniyā paccabyāhāsī”ti. |
let not the honorable Govinda refuse our request for advice.” |
“Evaṁ, bho”ti kho mahāgovindo brāhmaṇo tesaṁ channaṁ khattiyānaṁ paccassosi. |
“Yes, sirs,” Mahāgovinda the brahmin replied to those six warrior-nobles. |
Atha kho, bho, mahāgovindo brāhmaṇo satta ca rājāno khattiye muddhāvasitte rajje anusāsi, satta ca brāhmaṇamahāsāle satta ca nhātakasatāni mante vācesi. |
Then, sirs, Mahāgovinda the brahmin advised the seven anointed warrior-noble kings on their kingdoms, and he taught the sacred verses to seven great brahmin land-holders and seven hundred brahmin graduates. |
Atha kho, bho, mahāgovindassa brāhmaṇassa aparena samayena evaṁ kalyāṇo kittisaddo abbhuggacchi: |
Then, sirs, after some time, this fine report of fame arose concerning Mahāgovinda the brahmin: |
“sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī”ti. |
“Mahāgovinda the brahmin is able to see Brahmā, Mahāgovinda the brahmin is able to converse with Brahmā, to talk with him, to consult with him.” |
Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi: |
Then, sirs, it occurred to Mahāgovinda the brahmin: |
“mayhaṁ kho evaṁ kalyāṇo kittisaddo abbhuggato: |
“This fine report of fame has arisen about me: |
‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. |
‘Mahāgovinda the brahmin is able to see Brahmā, Mahāgovinda the brahmin is able to converse with Brahmā, to talk with him, to consult with him.’ |
Na kho panāhaṁ brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. |
But I do not see Brahmā, I do not converse with Brahmā, I do not talk with Brahmā, I do not consult with Brahmā. |
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: |
But I have heard this from aged, elderly brahmins, teachers and their teachers, as they were speaking: |
‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. |
‘Whoever enters into seclusion for the four months of the rainy season and meditates on the jhāna of compassion, he sees Brahmā, converses with Brahmā, talks with Brahmā, consults with Brahmā.’ |
Yannūnāhaṁ vassike cattāro māse paṭisallīyeyyaṁ, karuṇaṁ jhānaṁ jhāyeyyan”ti. |
What if I were to enter into seclusion for the four months of the rainy season and meditate on the jhāna of compassion?” |
Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; |
Then, sirs, Mahāgovinda the brahmin went to King Reṇu; |
upasaṅkamitvā reṇuṁ rājānaṁ etadavoca: |
having approached, he said this to King Reṇu: |
“mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato: |
“This fine report of fame has arisen about me, sir: |
‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. |
‘Mahāgovinda the brahmin is able to see Brahmā, Mahāgovinda the brahmin is able to converse with Brahmā, to talk with him, to consult with him.’ |
Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. |
But I, sir, do not see Brahmā, I do not converse with Brahmā, I do not talk with Brahmā, I do not consult with Brahmā. |
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: |
But I have heard this from aged, elderly brahmins, teachers and their teachers, as they were speaking: |
‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. |
‘Whoever enters into seclusion for the four months of the rainy season and meditates on the jhāna of compassion, he sees Brahmā, converses with Brahmā, talks with Brahmā, consults with Brahmā.’ |
Icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ; |
I wish, sir, to enter into seclusion for the four months of the rainy season, to meditate on the jhāna of compassion; |
namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. |
I should not be approached by anyone except for one person bringing my meal.” |
“Yassadāni bhavaṁ govindo kālaṁ maññatī”ti. |
“Let the honorable Govinda do as he thinks fit.” |
Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; |
Then, sirs, Mahāgovinda the brahmin went to those six warrior-nobles; |
upasaṅkamitvā te cha khattiye etadavoca: |
having approached, he said this to those six warrior-nobles: |
“mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato: |
“This fine report of fame has arisen about me, sirs: |
‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. |
‘Mahāgovinda the brahmin is able to see Brahmā, Mahāgovinda the brahmin is able to converse with Brahmā, to talk with him, to consult with him.’ |
Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. |
But I, sirs, do not see Brahmā, I do not converse with Brahmā, I do not talk with Brahmā, I do not consult with Brahmā. |
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ, ‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. |
But I have heard this from aged, elderly brahmins, teachers and their teachers, as they were speaking, ‘Whoever enters into seclusion for the four months of the rainy season and meditates on the jhāna of compassion, he sees Brahmā, converses with Brahmā, talks with Brahmā, consults with Brahmā.’ |
Icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ; |
I wish, sirs, to enter into seclusion for the four months of the rainy season, to meditate on the jhāna of compassion; |
namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. |
I should not be approached by anyone except for one person bringing my meal.” |
“Yassadāni bhavaṁ govindo kālaṁ maññatī”ti. |
“Let the honorable Govinda do as he thinks fit.” |
Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; |
Then, sirs, Mahāgovinda the brahmin went to those seven great brahmin land-holders and seven hundred brahmin graduates; |
upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca: |
having approached, he said this to those seven great brahmin land-holders and seven hundred brahmin graduates: |
“mayhaṁ kho, bho, evaṁ kalyāṇo kittisaddo abbhuggato: |
“This fine report of fame has arisen about me, sirs: |
‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. |
‘Mahāgovinda the brahmin is able to see Brahmā, Mahāgovinda the brahmin is able to converse with Brahmā, to talk with him, to consult with him.’ |
Na kho panāhaṁ, bho, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. |
But I, sirs, do not see Brahmā, I do not converse with Brahmā, I do not talk with Brahmā, I do not consult with Brahmā. |
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: |
But I have heard this from aged, elderly brahmins, teachers and their teachers, as they were speaking: |
‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī’ti. |
‘Whoever enters into seclusion for the four months of the rainy season and meditates on the jhāna of compassion, he sees Brahmā, converses with Brahmā, talks with Brahmā, consults with Brahmā.’ |
Tena hi, bho, yathāsute yathāpariyatte mante vitthārena sajjhāyaṁ karotha, aññamaññañca mante vācetha; |
Therefore, sirs, recite the sacred verses at length as you have heard and learned them, and teach the verses to one another; |
icchāmahaṁ, bho, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ; |
I wish, sirs, to enter into seclusion for the four months of the rainy season, to meditate on the jhāna of compassion; |
namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. |
I should not be approached by anyone except for one person bringing my meal.” |
“Yassadāni bhavaṁ govindo kālaṁ maññatī”ti. |
“Let the honorable Govinda do as he thinks fit.” |
Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; |
Then, sirs, Mahāgovinda the brahmin went to his forty wives of equal standing; |
upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca: |
having approached, he said this to his forty wives of equal standing: |
“mayhaṁ kho, bhotī, evaṁ kalyāṇo kittisaddo abbhuggato: |
“This fine report of fame has arisen about me, ladies: |
‘sakkhi mahāgovindo brāhmaṇo brahmānaṁ passati, sakkhi mahāgovindo brāhmaṇo brahmunā sākaccheti sallapati mantetī’ti. |
‘Mahāgovinda the brahmin is able to see Brahmā, Mahāgovinda the brahmin is able to converse with Brahmā, to talk with him, to consult with him.’ |
Na kho panāhaṁ, bhotī, brahmānaṁ passāmi, na brahmunā sākacchemi, na brahmunā sallapāmi, na brahmunā mantemi. |
But I, ladies, do not see Brahmā, I do not converse with Brahmā, I do not talk with Brahmā, I do not consult with Brahmā. |
Sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ ‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti, brahmunā sallapati, brahmunā mantetī’ti, icchāmahaṁ, bhotī, vassike cattāro māse paṭisallīyituṁ, karuṇaṁ jhānaṁ jhāyituṁ; |
But I have heard this from aged, elderly brahmins, teachers and their teachers, as they were speaking, ‘Whoever enters into seclusion for the four months of the rainy season and meditates on the jhāna of compassion, he sees Brahmā, converses with Brahmā, talks with Brahmā, consults with Brahmā.’ I wish, ladies, to enter into seclusion for the four months of the rainy season, to meditate on the jhāna of compassion; |
namhi kenaci upasaṅkamitabbo aññatra ekena bhattābhihārenā”ti. |
I should not be approached by anyone except for one person bringing my meal.” |
“Yassadāni bhavaṁ govindo kālaṁ maññatī”ti. |
“Let the honorable Govinda do as he thinks fit.” |
Atha kho, bho, mahāgovindo brāhmaṇo puratthimena nagarassa navaṁ sandhāgāraṁ kārāpetvā vassike cattāro māse paṭisallīyi, karuṇaṁ jhānaṁ jhāyi; |
Then, sirs, Mahāgovinda the brahmin had a new assembly hall built to the east of the city and entered into seclusion for the four months of the rainy season, meditating on the jhāna of compassion; |
nāssudha koci upasaṅkamati aññatra ekena bhattābhihārena. |
no one approached him there except for one person bringing his meal. |
Atha kho, bho, mahāgovindassa brāhmaṇassa catunnaṁ māsānaṁ accayena ahudeva ukkaṇṭhanā ahu paritassanā: |
Then, sirs, after four months had passed, dissatisfaction and distress arose in Mahāgovinda the brahmin: |
“sutaṁ kho pana metaṁ brāhmaṇānaṁ vuddhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: |
“But I have heard this from aged, elderly brahmins, teachers and their teachers, as they were speaking: |
‘yo vassike cattāro māse paṭisallīyati, karuṇaṁ jhānaṁ jhāyati, so brahmānaṁ passati, brahmunā sākaccheti brahmunā sallapati brahmunā mantetī’ti. |
‘Whoever enters into seclusion for the four months of the rainy season and meditates on the jhāna of compassion, he sees Brahmā, converses with Brahmā, talks with Brahmā, consults with Brahmā.’ |
Na kho panāhaṁ brahmānaṁ passāmi, na brahmunā sākacchemi na brahmunā sallapāmi na brahmunā mantemī”ti. |
But I do not see Brahmā, I do not converse with Brahmā, I do not talk with Brahmā, I do not consult with Brahmā.” |
6.3. Brahmunāsākacchā |
6.3. Conversation with Brahmā |
Atha kho, bho, brahmā sanaṅkumāro mahāgovindassa brāhmaṇassa cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; |
Then, sirs, Brahmā Sanankumāra, knowing with his own mind the thought in the mind of Mahāgovinda the brahmin—just as a strong man might stretch out his bent arm, or bend his outstretched arm; |
evameva—brahmaloke antarahito mahāgovindassa brāhmaṇassa sammukhe pāturahosi. |
just so—he disappeared from the Brahma-world and reappeared before Mahāgovinda the brahmin. |
Atha kho, bho, mahāgovindassa brāhmaṇassa ahudeva bhayaṁ ahu chambhitattaṁ ahu lomahaṁso yathā taṁ adiṭṭhapubbaṁ rūpaṁ disvā. |
Then, sirs, fear, trepidation, and horripilation arose in Mahāgovinda the brahmin, as is normal on seeing a form never seen before. |
Atha kho, bho, mahāgovindo brāhmaṇo bhīto saṁviggo lomahaṭṭhajāto brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi: |
Then, sirs, Mahāgovinda the brahmin, frightened, alarmed, with his hair standing on end, addressed Brahmā Sanankumāra in verse: |
“Vaṇṇavā yasavā sirimā, |
“Beauteous, glorious, majestic, |
ko nu tvamasi mārisa; |
who might you be, sir? |
Ajānantā taṁ pucchāma, |
Not knowing, we ask you, |
kathaṁ jānemu taṁ mayan”ti. |
how may we know you?” |
“Maṁ ve kumāraṁ jānanti, |
“They know me as the Youth, |
brahmaloke sanantanaṁ; |
in the Brahma-world, the Eternal One; |
Sabbe jānanti maṁ devā, |
All the devas know me, |
evaṁ govinda jānahi”. |
thus, Govinda, you should know.” |
“Āsanaṁ udakaṁ pajjaṁ, |
“A seat, water for the feet, |
madhusākañca brahmuno; |
and a honey-and-milk dish for Brahmā; |
Agghe bhavantaṁ pucchāma, |
We ask for your acceptance, honored one, |
agghaṁ kurutu no bhavaṁ”. |
may the honored one grant us this offering.” |
“Paṭiggaṇhāma te agghaṁ, |
“We accept your offering, |
yaṁ tvaṁ govinda bhāsasi; |
that which you speak, Govinda; |
Diṭṭhadhammahitatthāya, |
For your welfare in this present life, |
samparāya sukhāya ca; |
and for your happiness in the future; |
Katāvakāso pucchassu, |
Permission granted, ask |
yaṁ kiñci abhipatthitan”ti. |
whatever you desire.” |
Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi: |
Then, sirs, it occurred to Mahāgovinda the brahmin: |
“katāvakāso khomhi brahmunā sanaṅkumārena. |
“Permission has been granted to me by Brahmā Sanankumāra. |
Kiṁ nu kho ahaṁ brahmānaṁ sanaṅkumāraṁ puccheyyaṁ diṭṭhadhammikaṁ vā atthaṁ samparāyikaṁ vā”ti? |
What now should I ask Brahmā Sanankumāra, a matter concerning this present life, or a matter concerning the future?” |
Atha kho, bho, mahāgovindassa brāhmaṇassa etadahosi: |
Then, sirs, it occurred to Mahāgovinda the brahmin: |
“kusalo kho ahaṁ diṭṭhadhammikānaṁ atthānaṁ, aññepi maṁ diṭṭhadhammikaṁ atthaṁ pucchanti. |
“I am skilled in matters of this present life, and others ask me about matters of this present life. |
Yannūnāhaṁ brahmānaṁ sanaṅkumāraṁ samparāyikaññeva atthaṁ puccheyyan”ti. |
What if I were to ask Brahmā Sanankumāra only about a matter concerning the future?” |
Atha kho, bho, mahāgovindo brāhmaṇo brahmānaṁ sanaṅkumāraṁ gāthāya ajjhabhāsi: |
Then, sirs, Mahāgovinda the brahmin addressed Brahmā Sanankumāra in verse: |
“Pucchāmi brahmānaṁ sanaṅkumāraṁ, |
“I ask Brahmā Sanankumāra, |
Kaṅkhī akaṅkhiṁ paravediyesu; |
the doubting one asks the undoubting about what is reported by others; |
Katthaṭṭhito kimhi ca sikkhamāno, |
Established where, and training in what, |
Pappoti macco amataṁ brahmalokan”ti. |
does a mortal attain the deathless Brahma-world?” |
“Hitvā mamattaṁ manujesu brahme, |
“Having given up the sense of ‘mine’ among humans, O Brahmā, |
Ekodibhūto karuṇedhimutto; |
become one-pointed, liberated in compassion; |
Nirāmagandho virato methunasmā, |
Free from the raw stench, abstaining from sexuality, |
Etthaṭṭhito ettha ca sikkhamāno; |
established here, and training in this; |
Pappoti macco amataṁ brahmalokan”ti. |
A mortal attains the deathless Brahma-world.” |
“‘Hitvā mamattan’ti ahaṁ, bhoto, ājānāmi. |
“‘Having given up the sense of mine,’ I understand this from you, sir. |
Idhekacco appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati, iti ‘hitvā mamattan’ti ahaṁ, bhoto, ājānāmi. |
Here, someone, having given up a small or large heap of wealth, having given up a small or large circle of relatives, having shaved off his hair and beard, having put on the saffron robes, goes forth from the household life into homelessness. Thus, ‘having given up the sense of mine,’ I understand this from you, sir. |
‘Ekodibhūto’ti ahaṁ, bhoto, ājānāmi. |
‘Become one-pointed,’ I understand this from you, sir. |
Idhekacco vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ, iti ‘ekodibhūto’ti ahaṁ, bhoto, ājānāmi. |
Here, someone resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. Thus, ‘become one-pointed,’ I understand this from you, sir. |
‘Karuṇedhimutto’ti ahaṁ, bhoto, ājānāmi. |
‘Liberated in compassion,’ I understand this from you, sir. |
Idhekacco karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. |
Here, someone abides pervading one quarter with a mind imbued with compassion, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadhotiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
Thus above, below, and across, everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with compassion, abundant, exalted, immeasurable, without hostility and without ill will. |
Iti ‘karuṇedhimutto’ti ahaṁ, bhoto, ājānāmi. |
Thus, ‘liberated in compassion,’ I understand this from you, sir. |
Āmagandhe ca kho ahaṁ, bhoto, bhāsamānassa na ājānāmi. |
But of the raw stenches you speak, I do not understand. |
Ke āmagandhā manujesu brahme, |
What are the raw stenches among humans, O Brahmā? |
Ete avidvā idha brūhi dhīra; |
You who are wise, tell me this, as one who is ignorant; |
Kenāvaṭā vāti pajā kurutu, |
Obstructed by what does this generation wander, |
Āpāyikā nivutabrahmalokā”ti. |
destined for the lower realms, barred from the Brahma-world?” |
“Kodho mosavajjaṁ nikati ca dubbho, |
“Anger, falsehood, deceit and treachery, |
Kadariyatā atimāno usūyā; |
stinginess, arrogance, envy; |
Icchā vivicchā paraheṭhanā ca, |
Desire, perplexity, harming others, |
Lobho ca doso ca mado ca moho; |
and greed and hate and pride and delusion; |
Etesu yuttā anirāmagandhā, |
Those yoked to these are not free from the raw stench, |
Āpāyikā nivutabrahmalokā”ti. |
destined for the lower realms, barred from the Brahma-world.” |
“Yathā kho ahaṁ, bhoto, āmagandhe bhāsamānassa ājānāmi. |
“As I understand the raw stenches of which you speak, sir, |
Te na sunimmadayā agāraṁ ajjhāvasatā. |
they are not easy to overcome while dwelling in a household. |
Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti. |
I will go forth, sir, from the household life into homelessness.” |
“Yassadāni bhavaṁ govindo kālaṁ maññatī”ti. |
“Let the honorable Govinda do as he thinks fit.” |
6.4. Reṇurājaāmantanā |
6.4. Addressing King Reṇu |
Atha kho, bho, mahāgovindo brāhmaṇo yena reṇu rājā tenupasaṅkami; |
Then, sirs, Mahāgovinda the brahmin went to King Reṇu; |
upasaṅkamitvā reṇuṁ rājānaṁ etadavoca: |
having approached, he said this to King Reṇu: |
“aññaṁ dāni bhavaṁ purohitaṁ pariyesatu, yo bhoto rajjaṁ anusāsissati. |
“Let your honor now seek another purohita, who will advise your honor’s kingdom. |
Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ. |
I wish, sir, to go forth from the household life into homelessness. |
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā. |
For according to what I have heard from Brahmā speaking of the raw stenches, they are not easy to overcome while dwelling in a household. |
Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti. |
I will go forth, sir, from the household life into homelessness.” |
“Āmantayāmi rājānaṁ, |
“I address the king, |
reṇuṁ bhūmipatiṁ ahaṁ; |
Reṇu, lord of the land; |
Tvaṁ pajānassu rajjena, |
You must look after the kingdom, |
nāhaṁ porohicce rame”. |
I no longer delight in the chaplaincy.” |
“Sace te ūnaṁ kāmehi, |
“If you lack in sensual pleasures, |
ahaṁ paripūrayāmi te; |
I will provide them for you; |
Yo taṁ hiṁsati vāremi, |
Whoever harms you, I will restrain, |
bhūmisenāpati ahaṁ; |
I am the commander of the army; |
Tuvaṁ pitā ahaṁ putto, |
You are my father, I am your son, |
mā no govinda pājahi”. |
do not, Govinda, abandon us.” |
“Namatthi ūnaṁ kāmehi, |
“I have no lack of sensual pleasures, |
hiṁsitā me na vijjati; |
there is no one who harms me; |
Amanussavaco sutvā, |
Having heard a non-human’s voice, |
tasmāhaṁ na gahe rame”. |
therefore I no longer delight in the home.” |
“Amanusso kathaṁvaṇṇo, |
“What did the non-human look like, |
kiṁ te atthaṁ abhāsatha; |
what matter did he speak to you about? |
Yañca sutvā jahāsi no, |
Hearing which you abandon us, |
gehe amhe ca kevalī”. |
our homes, and everyone.” |
“Upavutthassa me pubbe, |
“When I was in retreat before, |
yiṭṭhukāmassa me sato; |
desiring to make offerings; |
Aggi pajjalito āsi, |
The fire was blazing, |
kusapattaparitthato. |
strewn with kusa grass. |
Tato me brahmā pāturahu, |
Then Brahmā appeared to me, |
brahmalokā sanantano; |
the Eternal One from the Brahma-world; |
So me pañhaṁ viyākāsi, |
He answered my question, |
taṁ sutvā na gahe rame”. |
hearing that, I no longer delight in the home.” |
“Saddahāmi ahaṁ bhoto, |
“I have faith in you, sir, |
yaṁ tvaṁ govinda bhāsasi; |
in what you say, Govinda; |
Amanussavaco sutvā, |
Having heard a non-human’s voice, |
kathaṁ vattetha aññathā. |
how could one act otherwise? |
Te taṁ anuvattissāma, |
We will follow you, |
satthā govinda no bhavaṁ; |
be our teacher, Govinda; |
Maṇi yathā veḷuriyo, |
Like a beryl gem, |
akāco vimalo subho; |
flawless, pure, and beautiful; |
Evaṁ suddhā carissāma, |
Thus, pure, we will practice, |
govindassānusāsaneti. |
under Govinda’s instruction. |
Sace bhavaṁ govindo agārasmā anagāriyaṁ pabbajissati, mayampi agārasmā anagāriyaṁ pabbajissāma. |
If the honorable Govinda goes forth from the household life into homelessness, we too will go forth from the household life into homelessness. |
Atha yā te gati, sā no gati bhavissatī”ti. |
Then whatever your destination is, that will be our destination.” |
6.5. Chakhattiyaāmantanā |
6.5. Addressing the Six Warrior-Nobles |
Atha kho, bho, mahāgovindo brāhmaṇo yena te cha khattiyā tenupasaṅkami; |
Then, sirs, Mahāgovinda the brahmin went to those six warrior-nobles; |
upasaṅkamitvā te cha khattiye etadavoca: |
having approached, he said this to those six warrior-nobles: |
“aññaṁ dāni bhavanto purohitaṁ pariyesantu, yo bhavantānaṁ rajje anusāsissati. |
“Let your honors now seek another purohita, who will advise your honors’ kingdoms. |
Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ. |
I wish, sirs, to go forth from the household life into homelessness. |
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā. |
For according to what I have heard from Brahmā speaking of the raw stenches, they are not easy to overcome while dwelling in a household. |
Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti. |
I will go forth, sirs, from the household life into homelessness.” |
Atha kho, bho, te cha khattiyā ekamantaṁ apakkamma evaṁ samacintesuṁ: |
Then, sirs, those six warrior-nobles withdrew to one side and considered thus: |
“ime kho brāhmaṇā nāma dhanaluddhā; |
“These brahmins are indeed greedy for wealth; |
yannūna mayaṁ mahāgovindaṁ brāhmaṇaṁ dhanena sikkheyyāmā”ti. |
what if we were to tempt Mahāgovinda the brahmin with wealth?” |
Te mahāgovindaṁ brāhmaṇaṁ upasaṅkamitvā evamāhaṁsu: |
They approached Mahāgovinda the brahmin and said this: |
“saṁvijjati kho, bho, imesu sattasu rajjesu pahūtaṁ sāpateyyaṁ, tato bhoto yāvatakena attho, tāvatakaṁ āharīyatan”ti. |
“There is abundant property in these seven kingdoms, sir; from that, let as much as is needed for your honor be brought.” |
“Alaṁ, bho, mamapidaṁ pahūtaṁ sāpateyyaṁ bhavantānaṁyeva vāhasā. |
“Enough, sirs. I too have abundant property because of you all. |
Tamahaṁ sabbaṁ pahāya agārasmā anagāriyaṁ pabbajissāmi. |
Having given all that up, I will go forth from the household life into homelessness. |
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti. |
For according to what I have heard from Brahmā speaking of the raw stenches, they are not easy to overcome while dwelling in a household. I will go forth, sirs, from the household life into homelessness.” |
Atha kho, bho, te cha khattiyā ekamantaṁ apakkamma evaṁ samacintesuṁ: |
Then, sirs, those six warrior-nobles withdrew to one side and considered thus: |
“ime kho brāhmaṇā nāma itthiluddhā; |
“These brahmins are indeed greedy for women; |
yannūna mayaṁ mahāgovindaṁ brāhmaṇaṁ itthīhi sikkheyyāmā”ti. |
what if we were to tempt Mahāgovinda the brahmin with women?” |
Te mahāgovindaṁ brāhmaṇaṁ upasaṅkamitvā evamāhaṁsu: |
They approached Mahāgovinda the brahmin and said this: |
“saṁvijjanti kho, bho, imesu sattasu rajjesu pahūtā itthiyo, tato bhoto yāvatikāhi attho, tāvatikā ānīyatan”ti. |
“There are abundant women in these seven kingdoms, sir; from them, let as many as are needed for your honor be brought.” |
“Alaṁ, bho, mamapimā cattārīsā bhariyā sādisiyo. |
“Enough, sirs. I myself have these forty wives of equal standing. |
Tāpāhaṁ sabbā pahāya agārasmā anagāriyaṁ pabbajissāmi. |
Having given them all up, I will go forth from the household life into homelessness. |
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyanti”. |
For according to what I have heard from Brahmā speaking of the raw stenches, they are not easy to overcome while dwelling in a household. I will go forth, sirs, from the household life into homelessness.” |
“Sace bhavaṁ govindo agārasmā anagāriyaṁ pabbajissati, mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. |
“If the honorable Govinda goes forth from the household life into homelessness, we too will go forth from the household life into homelessness, then whatever your destination is, that will be our destination.” |
“Sace jahatha kāmāni, |
“If you give up sensual pleasures, |
yattha satto puthujjano; |
where the ordinary person is bound; |
Ārambhavho daḷhā hotha, |
Be resolute in your efforts, |
khantībalasamāhitā. |
endowed with the strength of patience. |
Esa maggo ujumaggo, |
This is the straight path, |
esa maggo anuttaro; |
this is the unsurpassed path; |
Saddhammo sabbhi rakkhito, |
The good Dhamma, protected by the good, |
brahmalokūpapattiyā”ti. |
for rebirth in the Brahma-world.” |
“Tena hi bhavaṁ govindo satta vassāni āgametu. |
“Then let the honorable Govinda wait seven years. |
Sattannaṁ vassānaṁ accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. |
After seven years, we too will go forth from the household life into homelessness, then whatever your destination is, that will be our destination.” |
“Aticiraṁ kho, bho, satta vassāni, nāhaṁ sakkomi, bhavante, satta vassāni āgametuṁ. |
“Seven years is too long, sirs. I cannot wait seven years for you. |
Ko nu kho pana, bho, jānāti jīvitānaṁ. |
And who, sirs, knows about life? |
Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. |
The future life must be gone to, one must be mindful, one must do good, one must live the holy life; there is no immortality for one who is born. |
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti. |
For according to what I have heard from Brahmā speaking of the raw stenches, they are not easy to overcome while dwelling in a household. I will go forth, sirs, from the household life into homelessness.” |
“Tena hi bhavaṁ govindo chabbassāni āgametu …pe… pañca vassāni āgametu … cattāri vassāni āgametu … tīṇi vassāni āgametu … dve vassāni āgametu … ekaṁ vassaṁ āgametu, ekassa vassassa accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. |
“Then let the honorable Govinda wait six years… and so on… wait five years… wait four years… wait three years… wait two years… wait one year. After one year, we too will go forth from the household life into homelessness, then whatever your destination is, that will be our destination.” |
“Aticiraṁ kho, bho, ekaṁ vassaṁ, nāhaṁ sakkomi bhavante ekaṁ vassaṁ āgametuṁ. |
“One year is too long, sirs. I cannot wait one year for you. |
Ko nu kho pana, bho, jānāti jīvitānaṁ. |
And who, sirs, knows about life? |
Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. |
The future life must be gone to, one must be mindful, one must do good, one must live the holy life; there is no immortality for one who is born. |
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti. |
For according to what I have heard from Brahmā speaking of the raw stenches, they are not easy to overcome while dwelling in a household. I will go forth, sirs, from the household life into homelessness.” |
“Tena hi bhavaṁ govindo satta māsāni āgametu, sattannaṁ māsānaṁ accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. |
“Then let the honorable Govinda wait seven months. After seven months, we too will go forth from the household life into homelessness, then whatever your destination is, that will be our destination.” |
“Aticiraṁ kho, bho, satta māsāni, nāhaṁ sakkomi bhavante satta māsāni āgametuṁ. |
“Seven months is too long, sirs. I cannot wait seven months for you. |
Ko nu kho pana, bho, jānāti jīvitānaṁ. |
And who, sirs, knows about life? |
Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. |
The future life must be gone to, one must be mindful, one must do good, one must live the holy life; there is no immortality for one who is born. |
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti. |
For according to what I have heard from Brahmā speaking of the raw stenches, they are not easy to overcome while dwelling in a household. I will go forth, sirs, from the household life into homelessness.” |
“Tena hi bhavaṁ govindo cha māsāni āgametu …pe… pañca māsāni āgametu … cattāri māsāni āgametu … tīṇi māsāni āgametu … dve māsāni āgametu … ekaṁ māsaṁ āgametu … addhamāsaṁ āgametu, addhamāsassa accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. |
“Then let the honorable Govinda wait six months… and so on… five months… four months… three months… two months… one month… half a month. After half a month, we too will go forth from the household life into homelessness, then whatever your destination is, that will be our destination.” |
“Aticiraṁ kho, bho, addhamāso, nāhaṁ sakkomi bhavante addhamāsaṁ āgametuṁ. |
“Half a month is too long, sirs. I cannot wait half a month for you. |
Ko nu kho pana, bho, jānāti jīvitānaṁ. |
And who, sirs, knows about life? |
Gamanīyo samparāyo, mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. |
The future life must be gone to, one must be mindful, one must do good, one must live the holy life; there is no immortality for one who is born. |
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti. |
For according to what I have heard from Brahmā speaking of the raw stenches, they are not easy to overcome while dwelling in a household. I will go forth, sirs, from the household life into homelessness.” |
“Tena hi bhavaṁ govindo sattāhaṁ āgametu, yāva mayaṁ sake puttabhātaro rajjena anusāsissāma, sattāhassa accayena mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. |
“Then let the honorable Govinda wait seven days, while we instruct our own sons and brothers about the kingdom. After seven days, we too will go forth from the household life into homelessness, then whatever your destination is, that will be our destination.” |
“Na ciraṁ kho, bho, sattāhaṁ, āgamessāmahaṁ bhavante sattāhan”ti. |
“Seven days is not long, sirs. I will wait seven days for you.” |
6.6. Brāhmaṇamahāsālādīnaṁāmantanā |
6.6. Addressing the Great Brahmins and Others |
Atha kho, bho, mahāgovindo brāhmaṇo yena te satta ca brāhmaṇamahāsālā satta ca nhātakasatāni tenupasaṅkami; |
Then, sirs, Mahāgovinda the brahmin went to those seven great brahmin land-holders and seven hundred brahmin graduates; |
upasaṅkamitvā te satta ca brāhmaṇamahāsāle satta ca nhātakasatāni etadavoca: |
having approached, he said this to those seven great brahmin land-holders and seven hundred brahmin graduates: |
“aññaṁ dāni bhavanto ācariyaṁ pariyesantu, yo bhavantānaṁ mante vācessati. |
“Let your honors now seek another teacher, who will teach your honors the sacred verses. |
Icchāmahaṁ, bho, agārasmā anagāriyaṁ pabbajituṁ. |
I wish, sirs, to go forth from the household life into homelessness. |
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa. |
For according to what I have heard from Brahmā speaking of the raw stenches, |
Te na sunimmadayā agāraṁ ajjhāvasatā, pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti. |
they are not easy to overcome while dwelling in a household. I will go forth, sirs, from the household life into homelessness.” |
“Mā bhavaṁ govindo agārasmā anagāriyaṁ pabbaji. |
“Let not the honorable Govinda go forth from the household life into homelessness. |
Pabbajjā, bho, appesakkhā ca appalābhā ca; |
The homeless life, sir, is of little power and little gain; |
brahmaññaṁ mahesakkhañca mahālābhañcā”ti. |
the brahmin life is of great power and great gain.” |
“Mā bhavanto evaṁ avacuttha: |
“Let not your honors say so: |
‘pabbajjā appesakkhā ca appalābhā ca, brahmaññaṁ mahesakkhañca mahālābhañcā’ti. |
‘The homeless life is of little power and little gain, the brahmin life is of great power and great gain.’ |
Ko nu kho, bho, aññatra mayā mahesakkhataro vā mahālābhataro vā. |
Who, sirs, other than me, is of greater power or greater gain? |
Ahañhi, bho, etarahi rājāva raññaṁ brahmāva brāhmaṇānaṁ devatāva gahapatikānaṁ. |
I, sirs, am now like a king to kings, a brahmā to brahmins, a deity to householders. |
Tamahaṁ sabbaṁ pahāya agārasmā anagāriyaṁ pabbajissāmi. |
Having given all that up, I will go forth from the household life into homelessness. |
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā. |
For according to what I have heard from Brahmā speaking of the raw stenches, they are not easy to overcome while dwelling in a household. |
Pabbajissāmahaṁ, bho, agārasmā anagāriyan”ti. |
I will go forth, sirs, from the household life into homelessness.” |
“Sace bhavaṁ govindo agārasmā anagāriyaṁ pabbajissati, mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. |
“If the honorable Govinda goes forth from the household life into homelessness, we too will go forth from the household life into homelessness, then whatever your destination is, that will be our destination.” |
6.7. Bhariyānaṁāmantanā |
6.7. Addressing the Wives |
Atha kho, bho, mahāgovindo brāhmaṇo yena cattārīsā bhariyā sādisiyo tenupasaṅkami; |
Then, sirs, Mahāgovinda the brahmin went to his forty wives of equal standing; |
upasaṅkamitvā cattārīsā bhariyā sādisiyo etadavoca: |
having approached, he said this to his forty wives of equal standing: |
“yā bhotīnaṁ icchati, sakāni vā ñātikulāni gacchatu aññaṁ vā bhattāraṁ pariyesatu. |
“Whichever of you ladies wishes may go to her own relatives’ families or seek another husband. |
Icchāmahaṁ, bhotī, agārasmā anagāriyaṁ pabbajituṁ. |
I wish, ladies, to go forth from the household life into homelessness. |
Yathā kho pana me sutaṁ brahmuno āmagandhe bhāsamānassa, te na sunimmadayā agāraṁ ajjhāvasatā. |
For according to what I have heard from Brahmā speaking of the raw stenches, they are not easy to overcome while dwelling in a household. |
Pabbajissāmahaṁ, bhotī, agārasmā anagāriyan”ti. |
I will go forth, ladies, from the household life into homelessness.” |
“Tvaññeva no ñāti ñātikāmānaṁ, tvaṁ pana bhattā bhattukāmānaṁ. |
“You alone are our relative for those of us who want a relative, you are our husband for those of us who want a husband. |
Sace bhavaṁ govindo agārasmā anagāriyaṁ pabbajissati, mayampi agārasmā anagāriyaṁ pabbajissāma, atha yā te gati, sā no gati bhavissatī”ti. |
If the honorable Govinda goes forth from the household life into homelessness, we too will go forth from the household life into homelessness, then whatever your destination is, that will be our destination.” |
6.8. Mahāgovindapabbajjā |
6.8. The Great Going Forth of Govinda |
Atha kho, bho, mahāgovindo brāhmaṇo tassa sattāhassa accayena kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. |
Then, sirs, after that week had passed, Mahāgovinda the brahmin, having shaved off his hair and beard, having put on the saffron robes, went forth from the household life into homelessness. |
Pabbajitaṁ pana mahāgovindaṁ brāhmaṇaṁ satta ca rājāno khattiyā muddhāvasittā satta ca brāhmaṇamahāsālā satta ca nhātakasatāni cattārīsā ca bhariyā sādisiyo anekāni ca khattiyasahassāni anekāni ca brāhmaṇasahassāni anekāni ca gahapatisahassāni anekehi ca itthāgārehi itthiyo kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā mahāgovindaṁ brāhmaṇaṁ agārasmā anagāriyaṁ pabbajitaṁ anupabbajiṁsu. |
And when Mahāgovinda the brahmin had gone forth, the seven anointed warrior-noble kings, the seven great brahmin land-holders, the seven hundred brahmin graduates, the forty wives of equal standing, many thousands of warrior-nobles, many thousands of brahmins, many thousands of householders, and women from many harems, having shaved off their hair and beards, having put on the saffron robes, went forth after Mahāgovinda the brahmin, who had gone forth from the household life into homelessness. |
Tāya sudaṁ, bho, parisāya parivuto mahāgovindo brāhmaṇo gāmanigamarājadhānīsu cārikaṁ carati. |
Surrounded by that assembly, sirs, Mahāgovinda the brahmin wanders on tour among villages, market towns, and royal cities. |
Yaṁ kho pana, bho, tena samayena mahāgovindo brāhmaṇo gāmaṁ vā nigamaṁ vā upasaṅkamati, tattha rājāva hoti raññaṁ, brahmāva brāhmaṇānaṁ, devatāva gahapatikānaṁ. |
And whatever village or market town Mahāgovinda the brahmin approaches at that time, there he is like a king to kings, a brahmā to brahmins, a deity to householders. |
Tena kho pana samayena manussā khipanti vā upakkhalanti vā. |
At that time, when people stumble or trip, |
Te evamāhaṁsu: |
they would say this: |
“namatthu mahāgovindassa brāhmaṇassa, namatthu satta purohitassā”ti. |
“Homage to Mahāgovinda the brahmin! Homage to the purohita of seven!” |
Mahāgovindo, bho, brāhmaṇo mettāsahagatena cetasā ekaṁ disaṁ pharitvā vihāsi, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. |
Mahāgovinda, sirs, the brahmin, abided pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi. |
Thus above, below, and across, everywhere, and to all as to himself, he abided pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā …pe… abyāpajjena pharitvā vihāsi. |
With a mind imbued with compassion… and so on… with a mind imbued with altruistic joy… and so on… with a mind imbued with equanimity… and so on… he abided pervading without ill will. |
Sāvakānañca brahmalokasahabyatāya maggaṁ desesi. |
And he taught his disciples the path to companionship with the Brahma-world. |
Ye kho pana, bho, tena samayena mahāgovindassa brāhmaṇassa sāvakā sabbenasabbaṁ sāsanaṁ ājāniṁsu. |
Those disciples of Mahāgovinda the brahmin at that time, sirs, who understood the teaching in its entirety, |
Te kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjiṁsu. |
they, with the breakup of the body, after death, were reborn in a good destination, in the Brahma-world. |
Ye na sabbenasabbaṁ sāsanaṁ ājāniṁsu, te kāyassa bhedā paraṁ maraṇā appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjiṁsu; |
Those who did not understand the teaching in its entirety, they, with the breakup of the body, after death, some were reborn in the company of the Paranimmitavasavattī devas; |
appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjiṁsu; |
some were reborn in the company of the Nimmānaratī devas; |
appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjiṁsu; |
some were reborn in the company of the Tusita devas; |
appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjiṁsu; |
some were reborn in the company of the Yāma devas; |
appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjiṁsu; |
some were reborn in the company of the Tāvatiṃsa devas; |
appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjiṁsu; |
some were reborn in the company of the Cātumahārājika devas; |
ye sabbanihīnaṁ kāyaṁ paripūresuṁ te gandhabbakāyaṁ paripūresuṁ. |
those who fulfilled the very lowest grade, they fulfilled the host of the gandhabbas. |
Iti kho, bho, sabbesaṁyeva tesaṁ kulaputtānaṁ amoghā pabbajjā ahosi avañjhā saphalā saudrayā’ti. |
Thus, sirs, for all of those clansmen, the going forth was not in vain, not barren, but fruitful and productive.’ |
Sarati taṁ bhagavā”ti? |
Does the Blessed One remember that?” |
“Sarāmahaṁ, pañcasikha. |
“I remember it, Pañcasikha. |
Ahaṁ tena samayena mahāgovindo brāhmaṇo ahosiṁ. |
I myself was Mahāgovinda the brahmin at that time. |
Ahaṁ tesaṁ sāvakānaṁ brahmalokasahabyatāya maggaṁ desesiṁ. |
I taught those disciples the path to companionship with the Brahma-world. |
Taṁ kho pana me, pañcasikha, brahmacariyaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva brahmalokūpapattiyā. |
That holy life of mine, Pañcasikha, did not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna, but only as far as rebirth in the Brahma-world. |
Idaṁ kho pana me, pañcasikha, brahmacariyaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. |
But this holy life of mine, Pañcasikha, leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Katamañca taṁ, pañcasikha, brahmacariyaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? |
And what, Pañcasikha, is that holy life that leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna? |
Ayameva ariyo aṭṭhaṅgiko maggo. |
It is this very Noble Eightfold Path. |
Seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. |
That is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
Idaṁ kho taṁ, pañcasikha, brahmacariyaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. |
This, Pañcasikha, is that holy life that leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Ye kho pana me, pañcasikha, sāvakā sabbenasabbaṁ sāsanaṁ ājānanti, te āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti; |
Those disciples of mine, Pañcasikha, who understand the teaching in its entirety, they, through the destruction of the taints, enter and abide in the taintless liberation of mind, liberation by wisdom, having realized it for themselves with direct knowledge in this very life. |
ye na sabbenasabbaṁ sāsanaṁ ājānanti, te pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā honti tattha parinibbāyino anāvattidhammā tasmā lokā. |
Those who do not understand the teaching in its entirety, they, with the complete destruction of the five lower fetters, are spontaneously born, due to attain final Nibbāna there, not liable to return from that world. |
Ye na sabbenasabbaṁ sāsanaṁ ājānanti, appekacce tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino honti sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. |
Those who do not understand the teaching in its entirety, some, with the complete destruction of three fetters and the attenuation of lust, hatred, and delusion, are once-returners; having returned to this world just once, they will make an end of suffering. |
Ye na sabbenasabbaṁ sāsanaṁ ājānanti, appekacce tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā honti avinipātadhammā niyatā sambodhiparāyaṇā. |
Those who do not understand the teaching in its entirety, some, with the complete destruction of three fetters, are stream-enterers, not subject to perdition, fixed in destiny, bound for enlightenment. |
Iti kho, pañcasikha, sabbesaṁyeva imesaṁ kulaputtānaṁ amoghā pabbajjā avañjhā saphalā saudrayā”ti. |
Thus, Pañcasikha, for all of these clansmen, the going forth is not in vain, not barren, but fruitful and productive.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamano pañcasikho gandhabbaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyīti. |
Pleased, Pañcasikha, the gandhabba’s son, delighting in and approving of the Blessed One’s words, paid homage to the Blessed One, and keeping his right side towards him, vanished right there. |
Mahāgovindasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. |
The Mahāgovinda Sutta, the sixth, is finished. |
dn20 |
dn20 |
Dīgha Nikāya 20 |
Dīgha Nikāya 20 |
Mahāsamayasutta |
The Great Assembly |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ mahāvane mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi; |
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Great Wood, together with a great Saṅgha of bhikkhus, with about five hundred bhikkhus, all of them arahants; |
dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṁ dassanāya bhikkhusaṅghañca. |
and for the most part, devatās from the ten world-systems had gathered to see the Blessed One and the Bhikkhu Saṅgha. |
Atha kho catunnaṁ suddhāvāsakāyikānaṁ devatānaṁ etadahosi: |
Then it occurred to four devatās of the Pure Abodes: |
“ayaṁ kho bhagavā sakkesu viharati kapilavatthusmiṁ mahāvane mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sabbeheva arahantehi; |
“This Blessed One is dwelling among the Sakyans at Kapilavatthu in the Great Wood, together with a great Saṅgha of bhikkhus, with about five hundred bhikkhus, all of them arahants; |
dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā honti bhagavantaṁ dassanāya bhikkhusaṅghañca. |
and for the most part, devatās from the ten world-systems have gathered to see the Blessed One and the Bhikkhu Saṅgha. |
Yannūna mayampi yena bhagavā tenupasaṅkameyyāma; |
Why don’t we also approach the Blessed One; |
upasaṅkamitvā bhagavato santike paccekaṁ gāthaṁ bhāseyyāmā”ti. |
and having approached, let us each speak a verse in the presence of the Blessed One.” |
Atha kho tā devatā seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; |
Then, just as a strong man might stretch out his bent arm or bend his outstretched arm; |
evameva—suddhāvāsesu devesu antarahitā bhagavato purato pāturahesuṁ. |
in the same way, those devatās disappeared from the Pure Abodes and reappeared before the Blessed One. |
Atha kho tā devatā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. |
Then those devatās paid homage to the Blessed One and stood to one side. |
Ekamantaṁ ṭhitā kho ekā devatā bhagavato santike imaṁ gāthaṁ abhāsi: |
Standing to one side, one devatā spoke this verse in the presence of the Blessed One: |
“Mahāsamayo pavanasmiṁ, |
“A great assembly in the forest, |
Devakāyā samāgatā; |
the deva hosts have gathered; |
Āgatamha imaṁ dhammasamayaṁ, |
We have come to this Dhamma-assembly, |
Dakkhitāye aparājitasaṅghan”ti. |
to see the unconquered Saṅgha.” |
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: |
Then another devatā spoke this verse in the presence of the Blessed One: |
“Tatra bhikkhavo samādahaṁsu, |
“There the bhikkhus have concentrated, |
Cittamattano ujukaṁ akaṁsu; |
and made their own minds straight; |
Sārathīva nettāni gahetvā, |
Like a charioteer holding the reins, |
Indriyāni rakkhanti paṇḍitā”ti. |
the wise ones guard their faculties.” |
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: |
Then another devatā spoke this verse in the presence of the Blessed One: |
“Chetvā khīlaṁ chetvā palighaṁ, |
“Having cut the stake, having cut the cross-bar, |
Indakhīlaṁ ūhacca manejā; |
the boundary-post uprooted, without desire; |
Te caranti suddhā vimalā, |
They wander, pure and stainless, |
Cakkhumatā sudantā susunāgā”ti. |
well-tamed by the One with Vision, like fine young nāgas.” |
Atha kho aparā devatā bhagavato santike imaṁ gāthaṁ abhāsi: |
Then another devatā spoke this verse in the presence of the Blessed One: |
“Ye keci buddhaṁ saraṇaṁ gatāse, |
“Whoever has gone for refuge to the Buddha, |
Na te gamissanti apāyabhūmiṁ; |
they will not go to a plane of misery; |
Pahāya mānusaṁ dehaṁ, |
Having abandoned the human body, |
Devakāyaṁ paripūressantī”ti. |
they will fill the hosts of devas.” |
1. Devatāsannipāta |
1. The Assembly of Devas |
Atha kho bhagavā bhikkhū āmantesi: |
Then the Blessed One addressed the bhikkhus: |
“yebhuyyena, bhikkhave, dasasu lokadhātūsu devatā sannipatitā honti, tathāgataṁ dassanāya bhikkhusaṅghañca. |
“For the most part, bhikkhus, devatās from the ten world-systems have gathered to see the Tathāgata and the Bhikkhu Saṅgha. |
Yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva devatā sannipatitā ahesuṁ seyyathāpi mayhaṁ etarahi. |
Those Arahants, Perfectly Enlightened Ones, who were in the past, bhikkhus, for those Blessed Ones too, just such a number of devatās gathered as for me at present. |
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva devatā sannipatitā bhavissanti seyyathāpi mayhaṁ etarahi. |
Those Arahants, Perfectly Enlightened Ones, who will be in the future, bhikkhus, for those Blessed Ones too, just such a number of devatās will gather as for me at present. |
Ācikkhissāmi, bhikkhave, devakāyānaṁ nāmāni; |
I will announce, bhikkhus, the names of the deva hosts; |
kittayissāmi, bhikkhave, devakāyānaṁ nāmāni; |
I will declare, bhikkhus, the names of the deva hosts; |
desessāmi, bhikkhave, devakāyānaṁ nāmāni. |
I will teach, bhikkhus, the names of the deva hosts. |
Taṁ suṇātha, sādhukaṁ manasikarotha, 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: |
“Silokamanukassāmi, |
“I will recite a verse, |
yattha bhummā tadassitā; |
where the earth-bound spirits dwell; |
Ye sitā girigabbharaṁ, |
Those who resort to mountain clefts, |
pahitattā samāhitā. |
resolute and concentrated. |
Puthūsīhāva sallīnā, |
Like lions lurking in their lairs, |
lomahaṁsābhisambhuno; |
they overcome all horripilation; |
Odātamanasā suddhā, |
With minds of white, pure, |
vippasannamanāvilā. |
serene and undisturbed. |
Bhiyyo pañcasate ñatvā, |
Knowing of more than five hundred, |
vane kāpilavatthave; |
in the wood of the Kapilavatthu folk; |
Tato āmantayī satthā, |
The Teacher then addressed them, |
sāvake sāsane rate. |
the disciples who delight in his teaching. |
‘Devakāyā abhikkantā, |
‘The deva hosts have approached, |
te vijānātha bhikkhavo’; |
recognize them, O bhikkhus’; |
Te ca ātappamakaruṁ, |
And they made an effort, |
sutvā buddhassa sāsanaṁ. |
hearing the Buddha’s teaching. |
Tesaṁ pāturahu ñāṇaṁ, |
Knowledge appeared to them, |
amanussānadassanaṁ; |
the vision of non-human beings; |
Appeke satamaddakkhuṁ, |
Some saw a hundred, |
sahassaṁ atha sattariṁ. |
a thousand, and then seventy. |
Sataṁ eke sahassānaṁ, |
Some saw a hundred thousand |
amanussānamaddasuṁ; |
of the non-human beings; |
Appekenantamaddakkhuṁ, |
Some saw a countless number, |
disā sabbā phuṭā ahuṁ. |
filling all the directions. |
Tañca sabbaṁ abhiññāya, |
And having understood it all, |
vavatthitvāna cakkhumā; |
the One with Vision, having comprehended; |
Tato āmantayī satthā, |
The Teacher then addressed them, |
sāvake sāsane rate. |
the disciples who delight in his teaching. |
‘Devakāyā abhikkantā, |
‘The deva hosts have approached, |
te vijānātha bhikkhavo; |
recognize them, O bhikkhus; |
Ye vohaṁ kittayissāmi, |
Those whom I will declare to you, |
girāhi anupubbaso’. |
in verses, one by one.’ |
Sattasahassā te yakkhā, |
Seven thousand of them were yakkhas, |
bhummā kāpilavatthavā; |
earth-bound, from Kapilavatthu; |
Iddhimanto jutimanto, |
Powerful, splendid, |
vaṇṇavanto yasassino; |
beautiful, and glorious; |
Modamānā abhikkāmuṁ, |
Joyfully they came, |
bhikkhūnaṁ samitiṁ vanaṁ. |
to the bhikkhus’ assembly in the wood. |
Chasahassā hemavatā, |
Six thousand from Himavā, |
yakkhā nānattavaṇṇino; |
yakkhas of varied hue; |
Iddhimanto jutimanto, |
Powerful, splendid, |
vaṇṇavanto yasassino; |
beautiful, and glorious; |
Modamānā abhikkāmuṁ, |
Joyfully they came, |
bhikkhūnaṁ samitiṁ vanaṁ. |
to the bhikkhus’ assembly in the wood. |
Sātāgirā tisahassā, |
From Mount Sātāgiri, three thousand, |
yakkhā nānattavaṇṇino; |
yakkhas of varied hue; |
Iddhimanto jutimanto, |
Powerful, splendid, |
vaṇṇavanto yasassino; |
beautiful, and glorious; |
Modamānā abhikkāmuṁ, |
Joyfully they came, |
bhikkhūnaṁ samitiṁ vanaṁ. |
to the bhikkhus’ assembly in the wood. |
Iccete soḷasasahassā, |
Thus, these sixteen thousand, |
yakkhā nānattavaṇṇino; |
yakkhas of varied hue; |
Iddhimanto jutimanto, |
Powerful, splendid, |
vaṇṇavanto yasassino; |
beautiful, and glorious; |
Modamānā abhikkāmuṁ, |
Joyfully they came, |
bhikkhūnaṁ samitiṁ vanaṁ. |
to the bhikkhus’ assembly in the wood. |
Vessāmittā pañcasatā, |
Five hundred from Vessāmitta, |
yakkhā nānattavaṇṇino; |
yakkhas of varied hue; |
Iddhimanto jutimanto, |
Powerful, splendid, |
vaṇṇavanto yasassino; |
beautiful, and glorious; |
Modamānā abhikkāmuṁ, |
Joyfully they came, |
bhikkhūnaṁ samitiṁ vanaṁ. |
to the bhikkhus’ assembly in the wood. |
Kumbhīro rājagahiko, |
Kumbhīra of Rājagaha, |
vepullassa nivesanaṁ; |
whose abode is on Mount Vepulla; |
Bhiyyo naṁ satasahassaṁ, |
More than a hundred thousand |
yakkhānaṁ payirupāsati; |
yakkhas attend upon him; |
Kumbhīro rājagahiko, |
Kumbhīra of Rājagaha, |
sopāgā samitiṁ vanaṁ. |
he too came to the assembly in the wood. |
Purimañca disaṁ rājā, |
And the king of the eastern quarter, |
dhataraṭṭho pasāsati; |
Dhataraṭṭha, is its ruler; |
Gandhabbānaṁ adhipati, |
Lord of the gandhabbas, |
mahārājā yasassiso. |
a great king, glorious. |
Puttāpi tassa bahavo, |
And his sons are many, |
indanāmā mahabbalā; |
‘Inda’ by name, of great strength; |
Iddhimanto jutimanto, |
Powerful, splendid, |
vaṇṇavanto yasassino; |
beautiful, and glorious; |
Modamānā abhikkāmuṁ, |
Joyfully they came, |
bhikkhūnaṁ samitiṁ vanaṁ. |
to the bhikkhus’ assembly in the wood. |
Dakkhiṇañca disaṁ rājā, |
And the king of the southern quarter, |
virūḷho taṁ pasāsati; |
Virūḷha, he is its ruler; |
Kumbhaṇḍānaṁ adhipati, |
Lord of the kumbhaṇḍas, |
mahārājā yasassiso. |
a great king, glorious. |
Puttāpi tassa bahavo, |
And his sons are many, |
indanāmā mahabbalā; |
‘Inda’ by name, of great strength; |
Iddhimanto jutimanto, |
Powerful, splendid, |
vaṇṇavanto yasassino; |
beautiful, and glorious; |
Modamānā abhikkāmuṁ, |
Joyfully they came, |
bhikkhūnaṁ samitiṁ vanaṁ. |
to the bhikkhus’ assembly in the wood. |
Pacchimañca disaṁ rājā, |
And the king of the western quarter, |
virūpakkho pasāsati; |
Virūpakkha, he is its ruler; |
Nāgānañca adhipati, |
And lord of the nāgas, |
mahārājā yasassiso. |
a great king, glorious. |
Puttāpi tassa bahavo, |
And his sons are many, |
indanāmā mahabbalā; |
‘Inda’ by name, of great strength; |
Iddhimanto jutimanto, |
Powerful, splendid, |
vaṇṇavanto yasassino; |
beautiful, and glorious; |
Modamānā abhikkāmuṁ, |
Joyfully they came, |
bhikkhūnaṁ samitiṁ vanaṁ. |
to the bhikkhus’ assembly in the wood. |
Uttarañca disaṁ rājā, |
And the king of the northern quarter, |
kuvero taṁ pasāsati; |
Kuvera, he is its ruler; |
Yakkhānañca adhipati, |
And lord of the yakkhas, |
mahārājā yasassiso. |
a great king, glorious. |
Puttāpi tassa bahavo, |
And his sons are many, |
indanāmā mahabbalā; |
‘Inda’ by name, of great strength; |
Iddhimanto jutimanto, |
Powerful, splendid, |
vaṇṇavanto yasassino; |
beautiful, and glorious; |
Modamānā abhikkāmuṁ, |
Joyfully they came, |
bhikkhūnaṁ samitiṁ vanaṁ. |
to the bhikkhus’ assembly in the wood. |
Purimaṁ disaṁ dhataraṭṭho, |
In the eastern quarter, Dhataraṭṭha, |
dakkhiṇena virūḷhako; |
in the south, Virūḷhaka; |
Pacchimena virūpakkho, |
In the west, Virūpakkha, |
kuvero uttaraṁ disaṁ. |
Kuvera in the northern quarter. |
Cattāro te mahārājā, |
These four great kings, |
samantā caturo disā; |
surrounding the four quarters; |
Daddallamānā aṭṭhaṁsu, |
Shining brightly they stood, |
vane kāpilavatthave. |
in the wood of the Kapilavatthu folk. |
Tesaṁ māyāvino dāsā, |
Their deceitful slaves came, |
āguṁ vañcanikā saṭhā; |
deceptive and cunning; |
Māyā kuṭeṇḍu viṭeṇḍu, |
Māyā, Kuṭeṇḍu, Viṭeṇḍu, |
viṭucca viṭuṭo saha. |
Viṭucca and Viṭuṭo with him. |
Candano kāmaseṭṭho ca, |
Candana, Kāmaseṭṭha, |
kinnighaṇḍu nighaṇḍu ca; |
and Kinnughaṇḍu, Nighaṇḍu; |
Panādo opamañño ca, |
Panāda, Opamañña, |
devasūto ca mātali. |
and Mātali the deva’s charioteer. |
Cittaseno ca gandhabbo, |
Cittasena the gandhabba, |
naḷorājā janesabho; |
King Naḷa, Janesabha; |
Āgā pañcasikho ceva, |
Pañcasikha came too, |
timbarū sūriyavacchasā. |
and Timbarū with Suriyavacchasā. |
Ete caññe ca rājāno, |
These and other kings, |
gandhabbā saha rājubhi; |
gandhabbas with their kings; |
Modamānā abhikkāmuṁ, |
Joyfully they came, |
bhikkhūnaṁ samitiṁ vanaṁ. |
to the bhikkhus’ assembly in the wood. |
Athāguṁ nāgasā nāgā, |
Then came the nāgas from the Nāga world, |
vesālā sahatacchakā; |
those of Vesālī with Tacchaka; |
Kambalassatarā āguṁ, |
Kambala and Assatara came, |
pāyāgā saha ñātibhi. |
from Pāyāga with their kin. |
Yāmunā dhataraṭṭhā ca, |
From the Yamunā, Dhataraṭṭha, |
āgū nāgā yasassino; |
the glorious nāgas came; |
Erāvaṇo mahānāgo, |
Erāvaṇa, the great nāga, |
sopāgā samitiṁ vanaṁ. |
he too came to the assembly in the wood. |
Ye nāgarāje sahasā haranti, |
Those who carry off nāga kings by force, |
Dibbā dijā pakkhi visuddhacakkhū; |
divine, twice-born, winged, with purified vision; |
Vehāyasā te vanamajjhapattā, |
Through the sky they arrived in the middle of the wood, |
Citrā supaṇṇā iti tesa nāmaṁ. |
Citrā and Supaṇṇā is their name. |
Abhayaṁ tadā nāgarājānamāsi, |
Then there was safety for the nāga kings, |
Supaṇṇato khemamakāsi buddho; |
the Buddha made them safe from the Supaṇṇas; |
Saṇhāhi vācāhi upavhayantā, |
Addressing one another with gentle words, |
Nāgā supaṇṇā saraṇamakaṁsu buddhaṁ. |
the nāgas and supaṇṇas took refuge in the Buddha. |
Jitā vajirahatthena, |
Conquered by the wielder of the thunderbolt, |
samuddaṁ asurāsitā; |
the asuras who dwell in the ocean; |
Bhātaro vāsavassete, |
They are brothers of Vāsava, |
iddhimanto yasassino. |
powerful and glorious. |
Kālakañcā mahābhismā, |
The Kālakañjas, of terrifying form, |
asurā dānaveghasā; |
the Dānaveghasa asuras; |
Vepacitti sucitti ca, |
Vepacitti and Sucitti, |
pahārādo namucī saha. |
Pahārāda and Namucī with them. |
Satañca baliputtānaṁ, |
And a hundred of Bali’s sons, |
sabbe verocanāmakā; |
all named after Verocana; |
Sannayhitvā balisenaṁ, |
Having armed the army of Bali, |
rāhubhaddamupāgamuṁ; |
they approached the noble Rāhu; |
‘Samayo dāni bhaddante, |
‘The time is now, venerable sir, |
bhikkhūnaṁ samitiṁ vanaṁ’. |
for the bhikkhus’ assembly in the wood.’ |
Āpo ca devā pathavī, |
The devas of Water and Earth, |
tejo vāyo tadāgamuṁ; |
Fire and Air then came; |
Varuṇā vāraṇā devā, |
The Varuṇa devas, the Vāraṇa devas, |
somo ca yasasā saha. |
and Soma with Yasasā. |
Mettā karuṇā kāyikā, |
The devas of Loving-kindness and Compassion, |
āguṁ devā yasassino; |
the glorious devas came; |
Dasete dasadhā kāyā, |
These ten ten-fold hosts, |
sabbe nānattavaṇṇino. |
all of varied hue. |
Iddhimanto jutimanto, |
Powerful, splendid, |
vaṇṇavanto yasassino; |
beautiful, and glorious; |
Modamānā abhikkāmuṁ, |
Joyfully they came, |
bhikkhūnaṁ samitiṁ vanaṁ. |
to the bhikkhus’ assembly in the wood. |
Veṇḍudevā sahali ca, |
The Veṇḍu devas and the Sahali, |
asamā ca duve yamā; |
the Asama and the two Yama; |
Candassūpanisā devā, |
The devas attendant on the Moon, |
candamāguṁ purakkhatvā. |
came with the Moon before them. |
Sūriyassūpanisā devā, |
The devas attendant on the Sun, |
sūriyamāguṁ purakkhatvā; |
came with the Sun before them; |
Nakkhattāni purakkhatvā, |
With the constellations before them, |
āguṁ mandavalāhakā. |
the Mandavalāhaka devas came. |
Vasūnaṁ vāsavo seṭṭho, |
Vāsava, chief of the Vasus, |
sakkopāgā purindado; |
Sakka, the giver of cities, came; |
Dasete dasadhā kāyā, |
These ten ten-fold hosts, |
sabbe nānattavaṇṇino. |
all of varied hue. |
Iddhimanto jutimanto, |
Powerful, splendid, |
vaṇṇavanto yasassino; |
beautiful, and glorious; |
Modamānā abhikkāmuṁ, |
Joyfully they came, |
bhikkhūnaṁ samitiṁ vanaṁ. |
to the bhikkhus’ assembly in the wood. |
Athāguṁ sahabhū devā, |
Then came the Sahabhū devas, |
jalamaggi sikhāriva; |
like a blazing flame of fire; |
Ariṭṭhakā ca rojā ca, |
The Ariṭṭhaka and the Rojā, |
umāpupphanibhāsino. |
shining like poppy flowers. |
Varuṇā sahadhammā ca, |
The Varuṇā and the Sahadhammā, |
accutā ca anejakā; |
the Accutā and the Anejakā; |
Sūleyyarucirā āguṁ, |
The Sūleyyarucirā came, |
āguṁ vāsavanesino; |
the Vāsavanesino came; |
Dasete dasadhā kāyā, |
These ten ten-fold hosts, |
sabbe nānattavaṇṇino. |
all of varied hue. |
Iddhimanto jutimanto, |
Powerful, splendid, |
vaṇṇavanto yasassino; |
beautiful, and glorious; |
Modamānā abhikkāmuṁ, |
Joyfully they came, |
bhikkhūnaṁ samitiṁ vanaṁ. |
to the bhikkhus’ assembly in the wood. |
Samānā mahāsamanā, |
The Samāna and the Mahāsamāna, |
mānusā mānusuttamā; |
the Mānusa and the Mānusuttama; |
Khiḍḍāpadosikā āguṁ, |
The Khiḍḍāpadosikā came, |
āguṁ manopadosikā. |
the Manopadosikā came. |
Athāguṁ harayo devā, |
Then came the Harī devas, |
ye ca lohitavāsino; |
and those who are clothed in red; |
Pāragā mahāpāragā, |
The Pāraga and the Mahāpāraga, |
āguṁ devā yasassino; |
the glorious devas came; |
Dasete dasadhā kāyā, |
These ten ten-fold hosts, |
sabbe nānattavaṇṇino. |
all of varied hue. |
Iddhimanto jutimanto, |
Powerful, splendid, |
vaṇṇavanto yasassino; |
beautiful, and glorious; |
Modamānā abhikkāmuṁ, |
Joyfully they came, |
bhikkhūnaṁ samitiṁ vanaṁ. |
to the bhikkhus’ assembly in the wood. |
Sukkā karambhā aruṇā, |
The Sukka, the Karambha, the Aruṇa, |
āguṁ veghanasā saha; |
came with the Veghanasa; |
Odātagayhā pāmokkhā, |
The Odātagayhā, the leaders, |
āguṁ devā vicakkhaṇā. |
the discerning devas came. |
Sadāmattā hāragajā, |
The Sadāmatta, the Hāragaja, |
missakā ca yasassino; |
and the glorious Missaka; |
Thanayaṁ āga pajjunno, |
Thanaya came, the Thunderer, |
yo disā abhivassati. |
who rains upon the quarters. |
Dasete dasadhā kāyā, |
These ten ten-fold hosts, |
sabbe nānattavaṇṇino; |
all of varied hue; |
Iddhimanto jutimanto, |
Powerful, splendid, |
vaṇṇavanto yasassino; |
beautiful, and glorious; |
Modamānā abhikkāmuṁ, |
Joyfully they came, |
bhikkhūnaṁ samitiṁ vanaṁ. |
to the bhikkhus’ assembly in the wood. |
Khemiyā tusitā yāmā, |
The Khemiya, the Tusita, the Yāma, |
kaṭṭhakā ca yasassino; |
and the glorious Kaṭṭhaka; |
Lambītakā lāmaseṭṭhā, |
The Lambītaka, the Lāmaseṭṭha, |
jotināmā ca āsavā; |
the Jotināmā and the Āsavā; |
Nimmānaratino āguṁ, |
The Nimmānaratino came, |
athāguṁ paranimmitā. |
and then the Paranimmitā came. |
Dasete dasadhā kāyā, |
These ten ten-fold hosts, |
sabbe nānattavaṇṇino; |
all of varied hue; |
Iddhimanto jutimanto, |
Powerful, splendid, |
vaṇṇavanto yasassino; |
beautiful, and glorious; |
Modamānā abhikkāmuṁ, |
Joyfully they came, |
bhikkhūnaṁ samitiṁ vanaṁ. |
to the bhikkhus’ assembly in the wood. |
Saṭṭhete devanikāyā, |
These sixty deva hosts, |
sabbe nānattavaṇṇino; |
all of varied hue; |
Nāmanvayena āgacchuṁ, |
Came according to their names, |
ye caññe sadisā saha. |
and others who were with them. |
‘Pavuṭṭhajātimakhilaṁ, |
‘Leaving birth behind, the stakeless one, |
oghatiṇṇamanāsavaṁ; |
the taintless one who has crossed the flood; |
Dakkhemoghataraṁ nāgaṁ, |
Let us see the flood-crosser, the nāga, |
candaṁva asitātigaṁ’. |
like the moon that has passed beyond darkness.’ |
Subrahmā paramatto ca, |
Subrahmā and Paramatta, |
puttā iddhimato saha; |
with the sons of the powerful one; |
Sanaṅkumāro tisso ca, |
Sanaṅkumāra and Tissa, |
sopāga samitiṁ vanaṁ. |
they too came to the assembly in the wood. |
Sahassaṁ brahmalokānaṁ, |
A thousand Brahma-worlds, |
mahābrahmābhitiṭṭhati; |
the Great Brahmā presides over; |
Upapanno jutimanto, |
Reborn there, splendid, |
bhismākāyo yasassiso. |
of terrifying form, glorious. |
Dasettha issarā āguṁ, |
Ten lords came from there, |
paccekavasavattino; |
each one sovereign in his own right; |
Tesañca majjhato āga, |
And in their midst came |
hārito parivārito. |
Hārita, surrounded by his retinue. |
Te ca sabbe abhikkante, |
And when they had all approached, |
sainde deve sabrahmake; |
the devas with their Inda, with their Brahmā; |
Mārasenā abhikkāmi, |
Māra’s army approached, |
passa kaṇhassa mandiyaṁ. |
see the folly of the Dark One! |
‘Etha gaṇhatha bandhatha, |
‘Come, seize them, bind them, |
rāgena baddhamatthu vo; |
let them be bound by lust; |
Samantā parivāretha, |
Surround them on all sides, |
mā vo muñcittha koci naṁ’. |
let none of them escape.’ |
Iti tattha mahāseno, |
Thus there the great general, |
kaṇho senaṁ apesayi; |
the Dark One, dispatched his army; |
Pāṇinā talamāhacca, |
Striking the ground with his palm, |
saraṁ katvāna bheravaṁ. |
making a terrifying sound. |
Yathā pāvussako megho, |
Like a rain cloud in the rainy season, |
thanayanto savijjuko; |
thundering and flashing with lightning; |
Tadā so paccudāvatti, |
Then he recoiled, |
saṅkuddho asayaṁvase. |
enraged, not master of himself. |
Tañca sabbaṁ abhiññāya, |
And having understood it all, |
vavatthitvāna cakkhumā; |
the One with Vision, having comprehended; |
Tato āmantayī satthā, |
The Teacher then addressed them, |
sāvake sāsane rate. |
the disciples who delight in his teaching. |
‘Mārasenā abhikkantā, |
‘Māra’s army has approached, |
te vijānātha bhikkhavo’; |
recognize them, O bhikkhus’; |
Te ca ātappamakaruṁ, |
And they made an effort, |
sutvā buddhassa sāsanaṁ; |
hearing the Buddha’s teaching; |
Vītarāgehi pakkāmuṁ, |
From those free of lust they departed, |
nesaṁ lomāpi iñjayuṁ. |
not even a hair of theirs was stirred. |
‘Sabbe vijitasaṅgāmā, |
‘All have won the battle, |
bhayātītā yasassino; |
passed beyond fear, glorious; |
Modanti saha bhūtehi, |
They rejoice with all beings, |
sāvakā te janesutā’”ti. |
those disciples renowned among the people.’” |
Mahāsamayasuttaṁ niṭṭhitaṁ sattamaṁ. |
The Mahāsamaya Sutta, the seventh, is finished. |
dn21 |
dn21 |
Dīgha Nikāya 21 |
Dīgha Nikāya 21 |
Sakkapañhasutta |
Sakka’s Questions |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Magadhans, to the east of Rājagaha, in a brahmin village named Ambasaṇḍā, to the north of it on the Vediyaka Mountain, in the Indasāla Cave. |
Tena kho pana samayena sakkassa devānamindassa ussukkaṁ udapādi bhagavantaṁ dassanāya. |
At that time, an eagerness arose in Sakka, lord of the devas, to see the Blessed One. |
Atha kho sakkassa devānamindassa etadahosi: |
Then it occurred to Sakka, lord of the devas: |
“kahaṁ nu kho bhagavā etarahi viharati arahaṁ sammāsambuddho”ti? |
“Where, I wonder, is the Blessed One, the Arahant, the Perfectly Enlightened One, now dwelling?” |
Addasā kho sakko devānamindo bhagavantaṁ magadhesu viharantaṁ pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. |
And Sakka, lord of the devas, saw the Blessed One dwelling among the Magadhans, to the east of Rājagaha, in a brahmin village named Ambasaṇḍā, to the north of it on the Vediyaka Mountain, in the Indasāla Cave. |
Disvāna deve tāvatiṁse āmantesi: |
Having seen this, he addressed the Tāvatiṃsa devas: |
“ayaṁ, mārisā, bhagavā magadhesu viharati, pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. |
“This Blessed One, sirs, is dwelling among the Magadhans, to the east of Rājagaha, in a brahmin village named Ambasaṇḍā, to the north of it on the Vediyaka Mountain, in the Indasāla Cave. |
Yadi pana, mārisā, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti? |
What if, sirs, we were to approach that Blessed One for a visit, the Arahant, the Perfectly Enlightened One?” |
“Evaṁ, bhaddantavā”ti kho devā tāvatiṁsā sakkassa devānamindassa paccassosuṁ. |
“Yes, good sir,” the Tāvatiṃsa devas replied to Sakka, lord of the devas. |
Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: |
Then Sakka, lord of the devas, addressed Pañcasikha, the gandhabba deva’s son: |
“ayaṁ, tāta pañcasikha, bhagavā magadhesu viharati pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate indasālaguhāyaṁ. |
“This Blessed One, dear Pañcasikha, is dwelling among the Magadhans, to the east of Rājagaha, in a brahmin village named Ambasaṇḍā, to the north of it on the Vediyaka Mountain, in the Indasāla Cave. |
Yadi pana, tāta pañcasikha, mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti? |
What if, dear Pañcasikha, we were to approach that Blessed One for a visit, the Arahant, the Perfectly Enlightened One?” |
“Evaṁ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṁ ādāya sakkassa devānamindassa anucariyaṁ upāgami. |
“Yes, good sir,” Pañcasikha, the gandhabba deva’s son, replied to Sakka, lord of the devas, and taking his lute of yellow beluva wood, he went as an attendant to Sakka, lord of the devas. |
Atha kho sakko devānamindo devehi tāvatiṁsehi parivuto pañcasikhena gandhabbadevaputtena purakkhato—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ samiñjeyya; |
Then Sakka, lord of the devas, surrounded by the Tāvatiṃsa devas, with Pañcasikha, the gandhabba deva’s son, leading the way—just as a strong man might stretch out his bent arm or bend his outstretched arm; |
evameva—devesu tāvatiṁsesu antarahito magadhesu pācīnato rājagahassa ambasaṇḍā nāma brāhmaṇagāmo, tassuttarato vediyake pabbate paccuṭṭhāsi. |
in the same way—he disappeared from among the Tāvatiṃsa devas and reappeared among the Magadhans, to the east of Rājagaha, in a brahmin village named Ambasaṇḍā, to the north of it on the Vediyaka Mountain. |
Tena kho pana samayena vediyako pabbato atiriva obhāsajāto hoti ambasaṇḍā ca brāhmaṇagāmo yathā taṁ devānaṁ devānubhāvena. |
At that time, the Vediyaka Mountain and the brahmin village of Ambasaṇḍā were exceedingly radiant, as is normal through the divine power of the devas. |
Apissudaṁ parito gāmesu manussā evamāhaṁsu: |
And the people in the surrounding villages said this: |
“ādittassu nāmajja vediyako pabbato jhāyatisu nāmajja vediyako pabbato jalatisu. |
“The Vediyaka Mountain seems to be on fire today, the Vediyaka Mountain seems to be ablaze today, it seems to be in flames. |
Nāmajja vediyako pabbato. |
The Vediyaka Mountain today… |
Kiṁsu nāmajja vediyako pabbato atiriva obhāsajāto ambasaṇḍā ca brāhmaṇagāmo”ti; |
What can it be, that the Vediyaka Mountain and the brahmin village of Ambasaṇḍā are so exceedingly radiant?”; |
saṁviggā lomahaṭṭhajātā ahesuṁ. |
they were alarmed and their hair stood on end. |
Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: |
Then Sakka, lord of the devas, addressed Pañcasikha, the gandhabba deva’s son: |
“durupasaṅkamā kho, tāta pañcasikha, tathāgatā mādisena, jhāyī jhānaratā, tadantaraṁ paṭisallīnā. |
“Tathāgatas like me are difficult to approach, dear Pañcasikha, for they are meditators, delighting in meditation, secluded in the interval. |
Yadi pana tvaṁ, tāta pañcasikha, bhagavantaṁ paṭhamaṁ pasādeyyāsi, tayā, tāta, paṭhamaṁ pasāditaṁ pacchā mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyāma arahantaṁ sammāsambuddhan”ti. |
What if you, dear Pañcasikha, were to first appease the Blessed One? After you, dear one, have first appeased him, we may then approach that Blessed One for a visit, the Arahant, the Perfectly Enlightened One.” |
“Evaṁ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā beluvapaṇḍuvīṇaṁ ādāya yena indasālaguhā tenupasaṅkami; |
“Yes, good sir,” Pañcasikha, the gandhabba deva’s son, replied to Sakka, lord of the devas, and taking his lute of yellow beluva wood, he approached the Indasāla Cave; |
upasaṅkamitvā: |
having approached, thinking: |
“ettāvatā me bhagavā neva atidūre bhavissati nāccāsanne, saddañca me sossatī”ti—ekamantaṁ aṭṭhāsi. |
“From this distance the Blessed One will be neither too far away nor too close to me, and he will hear my voice”—he stood to one side. |
1. Pañcasikhagītagāthā |
1. The Verses of Pañcasikha’s Song |
Ekamantaṁ ṭhito kho pañcasikho gandhabbadevaputto beluvapaṇḍuvīṇaṁ assāvesi, imā ca gāthā abhāsi buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā: |
Standing to one side, Pañcasikha, the gandhabba deva’s son, played his lute of yellow beluva wood, and spoke these verses connected with the Buddha, connected with the Dhamma, connected with the Saṅgha, connected with the arahants, and connected with sensual love: |
“Vande te pitaraṁ bhadde, |
“I honor your father, O gracious one, |
timbaruṁ sūriyavacchase; |
Timbaru, O Suriyavacchasā; |
Yena jātāsi kalyāṇī, |
By whom you were born, O lovely one, |
ānandajananī mama. |
the generator of my joy. |
Vātova sedataṁ kanto, |
Like the wind to one who sweats, you are dear, |
pānīyaṁva pipāsato; |
like water to one who thirsts; |
Aṅgīrasi piyāmesi, |
O Aṅgīrasī, you are dear to me, |
dhammo arahatāmiva. |
like the Dhamma to the arahants. |
Āturasseva bhesajjaṁ, |
Like medicine to the sick, |
bhojanaṁva jighacchato; |
like food to the starving; |
Parinibbāpaya maṁ bhadde, |
Extinguish me, O gracious one, |
jalantamiva vārinā. |
like water on a blazing fire. |
Sītodakaṁ pokkharaṇiṁ, |
A cool-watered lotus pond, |
yuttaṁ kiñjakkhareṇunā; |
covered with the pollen of lilies; |
Nāgo ghammābhitattova, |
Like an elephant scorched by the heat, |
ogāhe te thanūdaraṁ. |
I would plunge into your breast. |
Accaṅkusova nāgova, |
Like an elephant beyond the goad’s control, |
jitaṁ me tuttatomaraṁ; |
I have been conquered by your spear and hook; |
Kāraṇaṁ nappajānāmi, |
I do not know the reason, |
sammatto lakkhaṇūruyā. |
I am intoxicated by your beautiful thighs. |
Tayi gedhitacittosmi, |
My mind is infatuated with you, |
cittaṁ vipariṇāmitaṁ; |
my mind has been transformed; |
Paṭigantuṁ na sakkomi, |
I cannot turn back, |
vaṅkaghastova ambujo. |
like a fish caught on a hook. |
Vāmūru saja maṁ bhadde, |
Embrace me, O lovely-thighed one, |
saja maṁ mandalocane; |
embrace me, O round-eyed one; |
Palissaja maṁ kalyāṇi, |
Clasp me, O lovely one, |
etaṁ me abhipatthitaṁ. |
this is my heart’s desire. |
Appako vata me santo, |
Though my love for the one |
kāmo vellitakesiyā; |
with the flowing hair was but small; |
Anekabhāvo samuppādi, |
It grew into many forms, |
arahanteva dakkhiṇā. |
like a gift to the arahants. |
Yaṁ me atthi kataṁ puññaṁ, |
Whatever merit I have made, |
arahantesu tādisu; |
for arahants such as those; |
Taṁ me sabbaṅgakalyāṇi, |
May all of that, O all-limbed beauty, |
tayā saddhiṁ vipaccataṁ. |
ripen in union with you. |
Yaṁ me atthi kataṁ puññaṁ, |
Whatever merit I have made, |
asmiṁ pathavimaṇḍale; |
on this earthly plane; |
Taṁ me sabbaṅgakalyāṇi, |
May all of that, O all-limbed beauty, |
tayā saddhiṁ vipaccataṁ. |
ripen in union with you. |
Sakyaputtova jhānena, |
Like a son of the Sakyans, through jhāna, |
ekodi nipako sato; |
one-pointed, skillful, and mindful; |
Amataṁ muni jigīsāno, |
The sage, striving for the Deathless, |
tamahaṁ sūriyavacchase. |
so I strive for you, O Suriyavacchasā. |
Yathāpi muni nandeyya, |
Just as the sage would rejoice, |
patvā sambodhimuttamaṁ; |
having attained the supreme enlightenment; |
Evaṁ nandeyyaṁ kalyāṇi, |
So would I rejoice, O lovely one, |
missībhāvaṁ gato tayā. |
having come into union with you. |
Sakko ce me varaṁ dajjā, |
If Sakka were to grant me a boon, |
tāvatiṁsānamissaro; |
the lord of the Tāvatiṃsa gods; |
Tāhaṁ bhadde vareyyāhe, |
It is you, gracious one, I would choose, |
evaṁ kāmo daḷho mama. |
so strong is my love. |
Sālaṁva na ciraṁ phullaṁ, |
Like a sāla tree newly in bloom, |
pitaraṁ te sumedhase; |
your father, O wise one; |
Vandamāno namassāmi, |
I honor and pay homage, |
yassāsetādisī pajā”ti. |
who has such a daughter.” |
Evaṁ vutte, bhagavā pañcasikhaṁ gandhabbadevaputtaṁ etadavoca: |
When this was said, the Blessed One said this to Pañcasikha, the gandhabba deva’s son: |
“saṁsandati kho te, pañcasikha, tantissaro gītassarena, gītassaro ca tantissarena; |
“The sound of your strings, Pañcasikha, blends with the sound of your song, and the sound of your song with the sound of your strings; |
na ca pana te, pañcasikha, tantissaro gītassaraṁ ativattati, gītassaro ca tantissaraṁ. |
and the sound of your strings, Pañcasikha, does not exceed the sound of your song, nor the sound of your song the sound of your strings. |
Kadā saṁyūḷhā pana te, pañcasikha, imā gāthā buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā”ti? |
But when, Pañcasikha, were these verses composed by you, connected with the Buddha, connected with the Dhamma, connected with the Saṅgha, connected with the arahants, and connected with sensual love?” |
“Ekamidaṁ, bhante, samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. |
“On one occasion, venerable sir, the Blessed One was dwelling at Uruvelā, on the bank of the river Nerañjarā, at the foot of the Ajapāla Banyan tree, having just attained perfect enlightenment. |
Tena kho panāhaṁ, bhante, samayena bhaddā nāma sūriyavacchasā timbaruno gandhabbarañño dhītā, tamabhikaṅkhāmi. |
At that time, venerable sir, I was in love with a lady named Bhaddā Suriyavacchasā, the daughter of Timbaru, king of the gandhabbas. |
Sā kho pana, bhante, bhaginī parakāminī hoti; |
But that lady, venerable sir, was in love with another; |
sikhaṇḍī nāma mātalissa saṅgāhakassa putto, tamabhikaṅkhati. |
she was in love with Sikhaṇḍī, the son of Mātali the charioteer. |
Yato kho ahaṁ, bhante, taṁ bhaginiṁ nālatthaṁ kenaci pariyāyena. |
When, venerable sir, I could not obtain that lady by any means, |
Athāhaṁ beluvapaṇḍuvīṇaṁ ādāya yena timbaruno gandhabbarañño nivesanaṁ tenupasaṅkamiṁ; |
I took my lute of yellow beluva wood and went to the residence of Timbaru, king of the gandhabbas; |
upasaṅkamitvā beluvapaṇḍuvīṇaṁ assāvesiṁ, imā ca gāthā abhāsiṁ buddhūpasañhitā dhammūpasañhitā saṅghūpasañhitā arahantūpasañhitā kāmūpasañhitā— |
having approached, I played my lute of yellow beluva wood, and spoke these verses connected with the Buddha, connected with the Dhamma, connected with the Saṅgha, connected with the arahants, and connected with sensual love— |
Vande te pitaraṁ bhadde, |
I honor your father, O gracious one, |
timbaruṁ sūriyavacchase; |
Timbaru, O Suriyavacchasā; |
Yena jātāsi kalyāṇī, |
By whom you were born, O lovely one, |
ānandajananī mama. |
the generator of my joy. |
…pe… |
…and so on… |
Sālaṁva na ciraṁ phullaṁ, |
Like a sāla tree newly in bloom, |
pitaraṁ te sumedhase; |
your father, O wise one; |
Vandamāno namassāmi, |
I honor and pay homage, |
yassāsetādisī pajāti. |
who has such a daughter. |
Evaṁ vutte, bhante, bhaddā sūriyavacchasā maṁ etadavoca: |
When this was said, venerable sir, Bhaddā Suriyavacchasā said this to me: |
‘na kho me, mārisa, so bhagavā sammukhā diṭṭho, api ca sutoyeva me so bhagavā devānaṁ tāvatiṁsānaṁ sudhammāyaṁ sabhāyaṁ upanaccantiyā. |
‘I have not, sir, seen that Blessed One face to face, but I have indeed heard of that Blessed One while dancing in the Sudhammā Hall of the Tāvatiṃsa devas. |
Yato kho tvaṁ, mārisa, taṁ bhagavantaṁ kittesi, hotu no ajja samāgamo’ti. |
Since you, sir, praise that Blessed One, let there be a meeting between us today.’ |
Soyeva no, bhante, tassā bhaginiyā saddhiṁ samāgamo ahosi. |
That, venerable sir, was my meeting with that lady. |
Na ca dāni tato pacchā”ti. |
And there has been none since then.” |
2. Sakkūpasaṅkama |
2. Sakka’s Approach |
Atha kho sakkassa devānamindassa etadahosi: |
Then it occurred to Sakka, lord of the devas: |
“paṭisammodati pañcasikho gandhabbadevaputto bhagavatā, bhagavā ca pañcasikhenā”ti. |
“Pañcasikha, the gandhabba deva’s son, is conversing with the Blessed One, and the Blessed One with Pañcasikha.” |
Atha kho sakko devānamindo pañcasikhaṁ gandhabbadevaputtaṁ āmantesi: |
Then Sakka, lord of the devas, addressed Pañcasikha, the gandhabba deva’s son: |
“abhivādehi me tvaṁ, tāta pañcasikha, bhagavantaṁ: |
“Pay homage to the Blessed One on my behalf, dear Pañcasikha: |
‘sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī’”ti. |
‘Sakka, venerable sir, lord of the devas, with his ministers and retinue, bows with his head at the Blessed One’s feet.’” |
“Evaṁ, bhaddantavā”ti kho pañcasikho gandhabbadevaputto sakkassa devānamindassa paṭissutvā bhagavantaṁ abhivādeti: |
“Yes, good sir,” Pañcasikha, the gandhabba deva’s son, replied to Sakka, lord of the devas, and paid homage to the Blessed One: |
“sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”ti. |
“Sakka, venerable sir, lord of the devas, with his ministers and retinue, bows with his head at the Blessed One’s feet.” |
“Evaṁ sukhī hotu, pañcasikha, sakko devānamindo sāmacco saparijano; |
“May Sakka, lord of the devas, with his ministers and retinue, be happy, Pañcasikha; |
sukhakāmā hi devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā”ti. |
for devas, humans, asuras, nāgas, gandhabbas, and whatever other numerous beings there are, all desire happiness.” |
Evañca pana tathāgatā evarūpe mahesakkhe yakkhe abhivadanti. |
And it is in this way that Tathāgatas greet such yakkhas of great power. |
Abhivadito sakko devānamindo bhagavato indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
Having been greeted, Sakka, lord of the devas, entered the Indasāla Cave, paid homage to the Blessed One, and stood to one side. |
Devāpi tāvatiṁsā indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. |
The Tāvatiṃsa devas also entered the Indasāla Cave, paid homage to the Blessed One, and stood to one side. |
Pañcasikhopi gandhabbadevaputto indasālaguhaṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
Pañcasikha, the gandhabba deva’s son, also entered the Indasāla Cave, paid homage to the Blessed One, and stood to one side. |
Tena kho pana samayena indasālaguhā visamā santī samā samapādi, sambādhā santī urundā samapādi, andhakāro guhāyaṁ antaradhāyi, āloko udapādi yathā taṁ devānaṁ devānubhāvena. |
At that time, the Indasāla Cave, which had been uneven, became even; what had been narrow, became wide; and the darkness in the cave disappeared and light arose, as is normal through the divine power of the devas. |
Atha kho bhagavā sakkaṁ devānamindaṁ etadavoca: |
Then the Blessed One said this to Sakka, lord of the devas: |
“acchariyamidaṁ āyasmato kosiyassa, abbhutamidaṁ āyasmato kosiyassa tāva bahukiccassa bahukaraṇīyassa yadidaṁ idhāgamanan”ti. |
“This is wonderful of the venerable Kosiya, this is amazing of the venerable Kosiya, that one with so many duties and so much to do has come here.” |
“Cirapaṭikāhaṁ, bhante, bhagavantaṁ dassanāya upasaṅkamitukāmo; |
“For a long time, venerable sir, I have wanted to approach the Blessed One for a visit; |
api ca devānaṁ tāvatiṁsānaṁ kehici kehici kiccakaraṇīyehi byāvaṭo; |
but being busy with various duties and tasks for the Tāvatiṃsa devas, |
evāhaṁ nāsakkhiṁ bhagavantaṁ dassanāya upasaṅkamituṁ. |
I was thus unable to approach the Blessed One for a visit. |
Ekamidaṁ, bhante, samayaṁ bhagavā sāvatthiyaṁ viharati salaḷāgārake. |
On one occasion, venerable sir, the Blessed One was dwelling at Sāvatthī in the cottage of Salaḷa leaves. |
Atha khvāhaṁ, bhante, sāvatthiṁ agamāsiṁ bhagavantaṁ dassanāya. |
Then I, venerable sir, went to Sāvatthī to see the Blessed One. |
Tena kho pana, bhante, samayena bhagavā aññatarena samādhinā nisinno hoti, bhūjati ca nāma vessavaṇassa mahārājassa paricārikā bhagavantaṁ paccupaṭṭhitā hoti, pañjalikā namassamānā tiṭṭhati. |
At that time, venerable sir, the Blessed One was seated in some kind of concentration, and Bhūjati, an attendant of the Great King Vessavaṇa, was attending upon the Blessed One, standing with her palms joined in reverence. |
Atha khvāhaṁ, bhante, bhūjatiṁ etadavocaṁ: |
Then I, venerable sir, said this to Bhūjati: |
‘abhivādehi me tvaṁ, bhagini, bhagavantaṁ: |
‘Pay homage to the Blessed One on my behalf, sister: |
“sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”’ti. |
“Sakka, venerable sir, lord of the devas, with his ministers and retinue, bows with his head at the Blessed One’s feet.”’ |
Evaṁ vutte, bhante, sā bhūjati maṁ etadavoca: |
When this was said, venerable sir, that Bhūjati said this to me: |
‘akālo kho, mārisa, bhagavantaṁ dassanāya; |
‘It is not the right time, sir, to see the Blessed One; |
paṭisallīno bhagavā’ti. |
the Blessed One is in seclusion.’ |
‘Tena hi, bhagini, yadā bhagavā tamhā samādhimhā vuṭṭhito hoti, atha mama vacanena bhagavantaṁ abhivādehi: |
‘Then, sister, when the Blessed One has emerged from that concentration, then pay homage to the Blessed One with my words: |
“sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatī”’ti. |
“Sakka, venerable sir, lord of the devas, with his ministers and retinue, bows with his head at the Blessed One’s feet.”’ |
Kacci me sā, bhante, bhaginī bhagavantaṁ abhivādesi? |
Did that sister, venerable sir, pay homage to the Blessed One for me? |
Sarati bhagavā tassā bhaginiyā vacanan”ti? |
Does the Blessed One remember that sister’s words?” |
“Abhivādesi maṁ sā, devānaminda, bhaginī, sarāmahaṁ tassā bhaginiyā vacanaṁ. |
“That sister did pay homage to me, lord of the devas. I remember that sister’s words. |
Api cāhaṁ āyasmato nemisaddena tamhā samādhimhā vuṭṭhito”ti. |
And I emerged from that concentration because of the sound of your honor’s chariot wheels.” |
“Ye te, bhante, devā amhehi paṭhamataraṁ tāvatiṁsakāyaṁ upapannā, tesaṁ me sammukhā sutaṁ sammukhā paṭiggahitaṁ: |
“Those devas, venerable sir, who were reborn in the Tāvatiṃsa realm before us, I have heard this from them face to face, and received it face to face: |
‘yadā tathāgatā loke uppajjanti arahanto sammāsambuddhā, dibbā kāyā paripūrenti, hāyanti asurakāyā’ti. |
‘When Tathāgatas, Arahants, Perfectly Enlightened Ones, arise in the world, the divine hosts fill up, and the asura hosts diminish.’ |
Taṁ me idaṁ, bhante, sakkhidiṭṭhaṁ yato tathāgato loke uppanno arahaṁ sammāsambuddho, dibbā kāyā paripūrenti, hāyanti asurakāyāti. |
And this, venerable sir, I have seen with my own eyes: since the Tathāgata, the Arahant, the Perfectly Enlightened One, has arisen in the world, the divine hosts are filling up, and the asura hosts are diminishing. |
2.1. Gopakavatthu |
2.1. The Story of Gopaka |
Idheva, bhante, kapilavatthusmiṁ gopikā nāma sakyadhītā ahosi buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī. |
Right here, venerable sir, in Kapilavatthu, there was a Sakyan lady named Gopikā, who was confident in the Buddha, confident in the Dhamma, confident in the Saṅgha, and a fulfiller of the precepts. |
Sā itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. |
She, having become disenchanted with her womanhood and cultivated manhood, with the breakup of the body, after death, was reborn in a good destination, a heavenly world. |
Devānaṁ tāvatiṁsānaṁ sahabyataṁ amhākaṁ puttattaṁ ajjhupagatā. |
She attained companionship with the Tāvatiṃsa devas and was accepted as our son. |
Tatrapi naṁ evaṁ jānanti: |
There too, they know him thus: |
‘gopako devaputto, gopako devaputto’ti. |
‘Gopaka the deva’s son, Gopaka the deva’s son.’ |
Aññepi, bhante, tayo bhikkhū bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā. |
And other bhikkhus, venerable sir, three of them, having lived the holy life under the Blessed One, were reborn in the inferior gandhabba host. |
Te pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārayamānā amhākaṁ upaṭṭhānaṁ āgacchanti amhākaṁ pāricariyaṁ. |
They, being provided and endowed with the five strands of sensual pleasure and amusing themselves, come to attend upon us, to serve us. |
Te amhākaṁ upaṭṭhānaṁ āgate amhākaṁ pāricariyaṁ gopako devaputto paṭicodesi: |
When they came to attend upon us, to serve us, Gopaka the deva’s son admonished them: |
‘kutomukhā nāma tumhe, mārisā, tassa bhagavato dhammaṁ assuttha—ahañhi nāma itthikā samānā buddhe pasannā dhamme pasannā saṅghe pasannā sīlesu paripūrakārinī itthittaṁ virājetvā purisattaṁ bhāvetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā, devānaṁ tāvatiṁsānaṁ sahabyataṁ sakkassa devānamindassa puttattaṁ ajjhupagatā. |
‘From whose mouth did you sirs hear that Blessed One’s Dhamma? I, who was a woman, confident in the Buddha, confident in the Dhamma, confident in the Saṅgha, and a fulfiller of the precepts, having become disenchanted with my womanhood and cultivated manhood, with the breakup of the body, after death, was reborn in a good destination, a heavenly world, and attained companionship with the Tāvatiṃsa devas, and was accepted as the son of Sakka, lord of the devas. |
Idhāpi maṁ evaṁ jānanti: |
Here too they know me thus: |
“gopako devaputto gopako devaputto”ti. |
“Gopaka the deva’s son, Gopaka the deva’s son.” |
Tumhe pana, mārisā, bhagavati brahmacariyaṁ caritvā hīnaṁ gandhabbakāyaṁ upapannā. |
But you, sirs, having lived the holy life under the Blessed One, have been reborn in the inferior gandhabba host. |
Duddiṭṭharūpaṁ vata bho addasāma, ye mayaṁ addasāma sahadhammike hīnaṁ gandhabbakāyaṁ upapanne’ti. |
A disagreeable sight indeed we have seen, sirs, we who have seen our companions in the holy life reborn in the inferior gandhabba host.’ |
Tesaṁ, bhante, gopakena devaputtena paṭicoditānaṁ dve devā diṭṭheva dhamme satiṁ paṭilabhiṁsu kāyaṁ brahmapurohitaṁ, eko pana devo kāme ajjhāvasi. |
Of those, venerable sir, who were admonished by Gopaka the deva’s son, two devas regained mindfulness in that very life, for the host of Brahmā’s ministers, but one deva remained dwelling in sense pleasures. |
‘Upāsikā cakkhumato ahosiṁ, |
‘I was a female lay-follower of the One with Vision, |
Nāmampi mayhaṁ ahu “gopikā”ti; |
My name was also “Gopikā”; |
Buddhe ca dhamme ca abhippasannā, |
Deeply confident in the Buddha and the Dhamma, |
Saṅghañcupaṭṭhāsiṁ pasannacittā. |
I served the Saṅgha with a confident heart. |
Tasseva buddhassa sudhammatāya, |
Through the good Dhamma of that very Buddha, |
Sakkassa puttomhi mahānubhāvo; |
I am Sakka’s son, of great power; |
Mahājutīko tidivūpapanno, |
Of great splendor, reborn in the heaven of the Thirty-three, |
Jānanti maṁ idhāpi “gopako”ti. |
Here too they know me as “Gopaka”. |
Athaddasaṁ bhikkhavo diṭṭhapubbe, |
Then I saw bhikkhus, seen before, |
Gandhabbakāyūpagate vasīne; |
Who had reached the gandhabba host, beings under control; |
Imehi te gotamasāvakāse, |
These are those disciples of Gotama, |
Ye ca mayaṁ pubbe manussabhūtā. |
And we who were formerly human beings. |
Annena pānena upaṭṭhahimhā, |
With food and drink we served them, |
Pādūpasaṅgayha sake nivesane; |
Bowing at their feet in our own home; |
Kutomukhā nāma ime bhavanto, |
From whose mouth did these venerable ones, |
Buddhassa dhammāni paṭiggahesuṁ. |
Receive the teachings of the Buddha? |
Paccattaṁ veditabbo hi dhammo, |
For the Dhamma is to be realized for oneself, |
Sudesito cakkhumatānubuddho; |
Well-taught by the One with Vision, the Awakened One; |
Ahañhi tumheva upāsamāno, |
I, by attending on you all, |
Sutvāna ariyāna subhāsitāni. |
Having heard the noble ones’ well-spoken words, |
Sakkassa puttomhi mahānubhāvo, |
Am Sakka’s son, of great power, |
Mahājutīko tidivūpapanno; |
Of great splendor, reborn in the heaven of the Thirty-three; |
Tumhe pana seṭṭhamupāsamānā, |
But you, who attended on the best of men, |
Anuttaraṁ brahmacariyaṁ caritvā. |
Having lived the unsurpassed holy life, |
Hīnaṁ kāyaṁ upapannā bhavanto, |
Have been reborn in an inferior host, O venerable ones, |
Anānulomā bhavatūpapatti; |
A rebirth not in accordance with the Dhamma; |
Duddiṭṭharūpaṁ vata addasāma, |
A disagreeable sight indeed we have seen, |
Sahadhammike hīnakāyūpapanne. |
Companions in the holy life reborn in an inferior host. |
Gandhabbakāyūpagatā bhavanto, |
Having reached the gandhabba host, O venerable ones, |
Devānamāgacchatha pāricariyaṁ; |
You come to serve the devas; |
Agāre vasato mayhaṁ, |
While I was living in a home, |
Imaṁ passa visesataṁ. |
See this distinction in me. |
Itthī hutvā svajja pumomhi devo, |
Being a woman, today I am a male, a deva, |
Dibbehi kāmehi samaṅgibhūto’; |
Endowed with divine sense pleasures’; |
Te coditā gotamasāvakena, |
They, admonished by a disciple of Gotama, |
Saṁvegamāpādu samecca gopakaṁ. |
Felt a sense of urgency, having listened to Gopaka. |
‘Handa viyāyāma byāyāma, |
‘Come, let us strive, let us exert ourselves, |
Mā no mayaṁ parapessā ahumhā’; |
Let us not be servants to others’; |
Tesaṁ duve vīriyamārabhiṁsu, |
Two of them began to strive, |
Anussaraṁ gotamasāsanāni. |
Remembering the teachings of Gotama. |
Idheva cittāni virājayitvā, |
Right here they became dispassionate in their minds, |
Kāmesu ādīnavamaddasaṁsu; |
They saw the danger in sensual pleasures; |
Te kāmasaṁyojanabandhanāni, |
Those fetters of sensual pleasure, |
Pāpimayogāni duraccayāni. |
The evil bonds of Māra, difficult to cross. |
Nāgova sannāni guṇāni chetvā, |
Like nāgas breaking their leather bonds, |
Deve tāvatiṁse atikkamiṁsu; |
They transcended the Tāvatiṃsa devas; |
Saindā devā sapajāpatikā, |
The devas with their Inda, with their Pajāpati, |
Sabbe sudhammāya sabhāyupaviṭṭhā. |
All seated in the Sudhammā Hall. |
Tesaṁ nisinnānaṁ abhikkamiṁsu, |
As they were seated, the heroes approached, |
Vīrā virāgā virajaṁ karontā; |
Becoming dispassionate, making themselves stainless; |
Te disvā saṁvegamakāsi vāsavo, |
Seeing them, Vāsava felt a sense of urgency, |
Devābhibhū devagaṇassa majjhe. |
The conqueror of devas, in the midst of the deva host. |
‘Imehi te hīnakāyūpapannā, |
‘These who were reborn in an inferior host, |
Deve tāvatiṁse abhikkamanti’; |
Are now transcending the Tāvatiṃsa devas’; |
Saṁvegajātassa vaco nisamma, |
Hearing the words of the one in whom urgency arose, |
So gopako vāsavamajjhabhāsi. |
That Gopaka addressed Vāsava. |
‘Buddho janindatthi manussaloke, |
‘There is a Buddha in the human world, lord of people, |
Kāmābhibhū sakyamunīti ñāyati; |
Known as the Sakyan sage, conqueror of sensual pleasures; |
Tasseva te puttā satiyā vihīnā, |
These are his sons who were lacking in mindfulness, |
Coditā mayā te satimajjhalatthuṁ’. |
Admonished by me, they regained their mindfulness.’ |
Tiṇṇaṁ tesaṁ āvasinettha eko, |
Of the three of them, one remains here, |
Gandhabbakāyūpagato vasīno; |
Reborn in the gandhabba host, a being under control; |
Dve ca sambodhipathānusārino, |
But two, following the path to enlightenment, |
Devepi hīḷenti samāhitattā. |
Disdain even the devas, with concentrated minds. |
Etādisī dhammappakāsanettha, |
Such is the proclamation of the Dhamma here, |
Na tattha kiṅkaṅkhati koci sāvako; |
No disciple has any doubt in it; |
Nitiṇṇaoghaṁ vicikicchachinnaṁ, |
Having crossed the flood, with uncertainty cut off, |
Buddhaṁ namassāma jinaṁ janindaṁ. |
We pay homage to the Buddha, the conqueror, the lord of people. |
Yaṁ te dhammaṁ idhaññāya, |
Having known that Dhamma here, |
visesaṁ ajjhagaṁsu te; |
They attained that distinction; |
Kāyaṁ brahmapurohitaṁ, |
To the host of Brahmā’s ministers, |
duve tesaṁ visesagū. |
Two of them have gone, having attained distinction. |
Tassa dhammassa pattiyā, |
For the attainment of that Dhamma, |
āgatamhāsi mārisa; |
We have come, sir; |
Katāvakāsā bhagavatā, |
Permission being granted by the Blessed One, |
pañhaṁ pucchemu mārisā”ti. |
May we ask our questions, sir.” |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“dīgharattaṁ visuddho kho ayaṁ yakkho, yaṁ kiñci maṁ pañhaṁ pucchissati, sabbaṁ taṁ atthasañhitaṁyeva pucchissati, no anatthasañhitaṁ. |
“For a long time this yakkha has been purified. Whatever question he asks me, he will ask only what is connected with the goal, not what is unconnected with the goal. |
Yañcassāhaṁ puṭṭho byākarissāmi, taṁ khippameva ājānissatī”ti. |
And whatever I explain to him when asked, he will quickly understand it.” |
Atha kho bhagavā sakkaṁ devānamindaṁ gāthāya ajjhabhāsi: |
Then the Blessed One addressed Sakka, lord of the devas, in verse: |
“Puccha vāsava maṁ pañhaṁ, |
“Ask me your question, Vāsava, |
yaṁ kiñci manasicchasi; |
whatever you desire in your mind; |
Tassa tasseva pañhassa, |
Of each and every question, |
ahaṁ antaṁ karomi te”ti. |
I will make an end for you.” |
Paṭhamabhāṇavāro niṭṭhito. |
The first recitation section is finished. |
Katāvakāso sakko devānamindo bhagavatā imaṁ bhagavantaṁ paṭhamaṁ pañhaṁ apucchi: |
Having been granted permission by the Blessed One, Sakka, lord of the devas, asked the Blessed One this first question: |
“Kiṁsaṁyojanā nu kho, mārisa, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te: |
“Bound by what fetter, sir, do devas, humans, asuras, nāgas, gandhabbas, and whatever other numerous beings there are— |
‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti? |
though they think: ‘May we live without hostility, without violence, without adversaries, without ill will, free from enmity’—yet live with hostility, with violence, with adversaries, with ill will, full of enmity?” |
Itthaṁ sakko devānamindo bhagavantaṁ pañhaṁ apucchi. |
Thus Sakka, lord of the devas, asked the Blessed One a question. |
Tassa bhagavā pañhaṁ puṭṭho byākāsi: |
And the Blessed One, being asked the question, answered him: |
“Issāmacchariyasaṁyojanā kho, devānaminda, devā manussā asurā nāgā gandhabbā ye caññe santi puthukāyā, te: |
“Bound by the fetter of envy and stinginess, lord of the devas, do devas, humans, asuras, nāgas, gandhabbas, and whatever other numerous beings there are— |
‘averā adaṇḍā asapattā abyāpajjā viharemu averino’ti iti ca nesaṁ hoti, atha ca pana saverā sadaṇḍā sasapattā sabyāpajjā viharanti saverino”ti. |
though they think: ‘May we live without hostility, without violence, without adversaries, without ill will, free from enmity’—yet live with hostility, with violence, with adversaries, with ill will, full of enmity.” |
Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. |
Thus the Blessed One, being asked the question, answered Sakka, lord of the devas. |
Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: |
Pleased, Sakka, lord of the devas, delighted in and approved of the Blessed One’s words: |
“evametaṁ, bhagavā, evametaṁ, sugata. |
“So it is, Blessed One, so it is, Fortunate One. |
Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti. |
My doubt here is crossed, my uncertainty is gone, having heard the Blessed One’s answer to the question.” |
Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: |
Then Sakka, lord of the devas, having delighted in and approved of the Blessed One’s words, asked the Blessed One a further question: |
“Issāmacchariyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ; |
“But envy and stinginess, sir, what is their source, what is their origin, what is their birth, what is their cause? |
kismiṁ sati issāmacchariyaṁ hoti; |
When what exists, does envy and stinginess come to be? |
kismiṁ asati issāmacchariyaṁ na hotī”ti? |
When what does not exist, does envy and stinginess not come to be?” |
“Issāmacchariyaṁ kho, devānaminda, piyāppiyanidānaṁ piyāppiyasamudayaṁ piyāppiyajātikaṁ piyāppiyapabhavaṁ; |
“Envy and stinginess, lord of the devas, have the dear and the not-dear as their source, the dear and the not-dear as their origin, the dear and the not-dear as their birth, the dear and the not-dear as their cause. |
piyāppiye sati issāmacchariyaṁ hoti, piyāppiye asati issāmacchariyaṁ na hotī”ti. |
When the dear and the not-dear exist, envy and stinginess come to be; when the dear and the not-dear do not exist, envy and stinginess do not come to be.” |
“Piyāppiyaṁ pana, mārisa, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ; |
“But the dear and the not-dear, sir, what is their source, what is their origin, what is their birth, what is their cause? |
kismiṁ sati piyāppiyaṁ hoti; |
When what exists, does the dear and the not-dear come to be? |
kismiṁ asati piyāppiyaṁ na hotī”ti? |
When what does not exist, does the dear and the not-dear not come to be?” |
“Piyāppiyaṁ kho, devānaminda, chandanidānaṁ chandasamudayaṁ chandajātikaṁ chandapabhavaṁ; |
“The dear and the not-dear, lord of the devas, have desire as their source, desire as their origin, desire as their birth, desire as their cause. |
chande sati piyāppiyaṁ hoti; |
When desire exists, the dear and the not-dear come to be; |
chande asati piyāppiyaṁ na hotī”ti. |
when desire does not exist, the dear and the not-dear do not come to be.” |
“Chando pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo; |
“But desire, sir, what is its source, what is its origin, what is its birth, what is its cause? |
kismiṁ sati chando hoti; |
When what exists, does desire come to be? |
kismiṁ asati chando na hotī”ti? |
When what does not exist, does desire not come to be?” |
“Chando kho, devānaminda, vitakkanidāno vitakkasamudayo vitakkajātiko vitakkapabhavo; |
“Desire, lord of the devas, has thought as its source, thought as its origin, thought as its birth, thought as its cause. |
vitakke sati chando hoti; |
When thought exists, desire comes to be; |
vitakke asati chando na hotī”ti. |
when thought does not exist, desire does not come to be.” |
“Vitakko pana, mārisa, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo; |
“But thought, sir, what is its source, what is its origin, what is its birth, what is its cause? |
kismiṁ sati vitakko hoti; |
When what exists, does thought come to be? |
kismiṁ asati vitakko na hotī”ti? |
When what does not exist, does thought not come to be?” |
“Vitakko kho, devānaminda, papañcasaññāsaṅkhānidāno papañcasaññāsaṅkhāsamudayo papañcasaññāsaṅkhājātiko papañcasaññāsaṅkhāpabhavo; |
“Thought, lord of the devas, has the proliferation of perception and concepts as its source, the proliferation of perception and concepts as its origin, the proliferation of perception and concepts as its birth, the proliferation of perception and concepts as its cause. |
papañcasaññāsaṅkhāya sati vitakko hoti; |
When the proliferation of perception and concepts exists, thought comes to be; |
papañcasaññāsaṅkhāya asati vitakko na hotī”ti. |
when the proliferation of perception and concepts does not exist, thought does not come to be.” |
“Kathaṁ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti? |
“But how, sir, practicing, is a bhikkhu practicing the path suitable for the cessation of the proliferation of perception and concepts?” |
2.2. Vedanākammaṭṭhāna |
2.2. The Kammaṭṭhāna of Feeling |
“Somanassampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. |
“Happiness, lord of the devas, I say is twofold—to be cultivated and to be not cultivated. |
Domanassampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. |
Pain, lord of the devas, I say is twofold—to be cultivated and to be not cultivated. |
Upekkhampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. |
Equanimity, lord of the devas, I say is twofold—to be cultivated and to be not cultivated. |
Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
‘Happiness, lord of the devas, I say is twofold—to be cultivated and to be not cultivated.’—in reference to what was this said? |
Tattha yaṁ jaññā somanassaṁ ‘imaṁ kho me somanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ somanassaṁ na sevitabbaṁ. |
Therein, whatever happiness one knows thus: ‘As I cultivate this happiness, unwholesome states increase, and wholesome states decline,’ such happiness is not to be cultivated. |
Tattha yaṁ jaññā somanassaṁ ‘imaṁ kho me somanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ somanassaṁ sevitabbaṁ. |
Therein, whatever happiness one knows thus: ‘As I cultivate this happiness, unwholesome states decline, and wholesome states increase,’ such happiness is to be cultivated. |
Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare. |
And therein, what is with directed thought and evaluation, and what is without directed thought and evaluation, of these, those without directed thought and evaluation are the more sublime. |
Somanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti. |
‘Happiness, lord of the devas, I say is twofold—to be cultivated and to be not cultivated.’ |
Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
What was said, was said in reference to this. |
Domanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
‘Pain, lord of the devas, I say is twofold—to be cultivated and to be not cultivated.’—in reference to what was this said? |
Tattha yaṁ jaññā domanassaṁ ‘imaṁ kho me domanassaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpaṁ domanassaṁ na sevitabbaṁ. |
Therein, whatever pain one knows thus: ‘As I cultivate this pain, unwholesome states increase, and wholesome states decline,’ such pain is not to be cultivated. |
Tattha yaṁ jaññā domanassaṁ ‘imaṁ kho me domanassaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpaṁ domanassaṁ sevitabbaṁ. |
Therein, whatever pain one knows thus: ‘As I cultivate this pain, unwholesome states decline, and wholesome states increase,’ such pain is to be cultivated. |
Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare. |
And therein, what is with directed thought and evaluation, and what is without directed thought and evaluation, of these, those without directed thought and evaluation are the more sublime. |
Domanassampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
‘Pain, lord of the devas, I say is twofold—to be cultivated and to be not cultivated.’—what was said, was said in reference to this. |
Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
‘Equanimity, lord of the devas, I say is twofold—to be cultivated and to be not cultivated.’—in reference to what was this said? |
Tattha yaṁ jaññā upekkhaṁ ‘imaṁ kho me upekkhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā upekkhā na sevitabbā. |
Therein, whatever equanimity one knows thus: ‘As I cultivate this equanimity, unwholesome states increase, and wholesome states decline,’ such equanimity is not to be cultivated. |
Tattha yaṁ jaññā upekkhaṁ ‘imaṁ kho me upekkhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā upekkhā sevitabbā. |
Therein, whatever equanimity one knows thus: ‘As I cultivate this equanimity, unwholesome states decline, and wholesome states increase,’ such equanimity is to be cultivated. |
Tattha yañce savitakkaṁ savicāraṁ, yañce avitakkaṁ avicāraṁ, ye avitakke avicāre, te paṇītatare. |
And therein, what is with directed thought and evaluation, and what is without directed thought and evaluation, of these, those without directed thought and evaluation are the more sublime. |
Upekkhampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
‘Equanimity, lord of the devas, I say is twofold—to be cultivated and to be not cultivated.’—what was said, was said in reference to this. |
Evaṁ paṭipanno kho, devānaminda, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti. |
Practicing in this way, lord of the devas, a bhikkhu is practicing the path suitable for the cessation of the proliferation of perception and concepts.” |
Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. |
Thus the Blessed One, being asked the question, answered Sakka, lord of the devas. |
Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: |
Pleased, Sakka, lord of the devas, delighted in and approved of the Blessed One’s words: |
“evametaṁ, bhagavā, evametaṁ, sugata. |
“So it is, Blessed One, so it is, Fortunate One. |
Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti. |
My doubt here is crossed, my uncertainty is gone, having heard the Blessed One’s answer to the question.” |
2.3. Pātimokkhasaṁvara |
2.3. The Restraint of the Pātimokkha |
Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: |
Then Sakka, lord of the devas, having delighted in and approved of the Blessed One’s words, asked the Blessed One a further question: |
“Kathaṁ paṭipanno pana, mārisa, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī”ti? |
“But how, sir, practicing, is a bhikkhu practicing for the restraint of the Pātimokkha?” |
“Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. |
“Bodily conduct, lord of the devas, I say is twofold—to be cultivated and to be not cultivated. |
Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. |
Verbal conduct, lord of the devas, I say is twofold—to be cultivated and to be not cultivated. |
Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. |
Seeking, lord of the devas, I say is twofold—to be cultivated and to be not cultivated. |
Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
‘Bodily conduct, lord of the devas, I say is twofold—to be cultivated and to be not cultivated.’—in reference to what was this said? |
Tattha yaṁ jaññā kāyasamācāraṁ ‘imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo kāyasamācāro na sevitabbo. |
Therein, whatever bodily conduct one knows thus: ‘As I cultivate this bodily conduct, unwholesome states increase, and wholesome states decline,’ such bodily conduct is not to be cultivated. |
Tattha yaṁ jaññā kāyasamācāraṁ ‘imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo kāyasamācāro sevitabbo. |
Therein, whatever bodily conduct one knows thus: ‘As I cultivate this bodily conduct, unwholesome states decline, and wholesome states increase,’ such bodily conduct is to be cultivated. |
Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
‘Bodily conduct, lord of the devas, I say is twofold—to be cultivated and to be not cultivated.’—what was said, was said in reference to this. |
Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
‘Verbal conduct, lord of the devas, I say is twofold—to be cultivated and to be not cultivated.’—in reference to what was this said? |
Tattha yaṁ jaññā vacīsamācāraṁ ‘imaṁ kho me vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpo vacīsamācāro na sevitabbo. |
Therein, whatever verbal conduct one knows thus: ‘As I cultivate this verbal conduct, unwholesome states increase, and wholesome states decline,’ such verbal conduct is not to be cultivated. |
Tattha yaṁ jaññā vacīsamācāraṁ ‘imaṁ kho me vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpo vacīsamācāro sevitabbo. |
Therein, whatever verbal conduct one knows thus: ‘As I cultivate this verbal conduct, unwholesome states decline, and wholesome states increase,’ such verbal conduct is to be cultivated. |
Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
‘Verbal conduct, lord of the devas, I say is twofold—to be cultivated and to be not cultivated.’—what was said, was said in reference to this. |
Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampīti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? |
‘Seeking, lord of the devas, I say is twofold—to be cultivated and to be not cultivated.’—in reference to what was this said? |
Tattha yaṁ jaññā pariyesanaṁ ‘imaṁ kho me pariyesanaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyantī’ti, evarūpā pariyesanā na sevitabbā. |
Therein, whatever seeking one knows thus: ‘As I cultivate this seeking, unwholesome states increase, and wholesome states decline,’ such seeking is not to be cultivated. |
Tattha yaṁ jaññā pariyesanaṁ ‘imaṁ kho me pariyesanaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī’ti, evarūpā pariyesanā sevitabbā. |
Therein, whatever seeking one knows thus: ‘As I cultivate this seeking, unwholesome states decline, and wholesome states increase,’ such seeking is to be cultivated. |
Pariyesanaṁpāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampīti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. |
‘Seeking, lord of the devas, I say is twofold—to be cultivated and to be not cultivated.’—what was said, was said in reference to this. |
Evaṁ paṭipanno kho, devānaminda, bhikkhu pātimokkhasaṁvarāya paṭipanno hotī”ti. |
Practicing in this way, lord of the devas, a bhikkhu is practicing for the restraint of the Pātimokkha.” |
Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. |
Thus the Blessed One, being asked the question, answered Sakka, lord of the devas. |
Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: |
Pleased, Sakka, lord of the devas, delighted in and approved of the Blessed One’s words: |
“evametaṁ, bhagavā, evametaṁ, sugata. |
“So it is, Blessed One, so it is, Fortunate One. |
Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti. |
My doubt here is crossed, my uncertainty is gone, having heard the Blessed One’s answer to the question.” |
2.4. Indriyasaṁvara |
2.4. Restraint of the Faculties |
Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: |
Then Sakka, lord of the devas, having delighted in and approved of the Blessed One’s words, asked the Blessed One a further question: |
“Kathaṁ paṭipanno pana, mārisa, bhikkhu indriyasaṁvarāya paṭipanno hotī”ti? |
“But how, sir, practicing, is a bhikkhu practicing for the restraint of the faculties?” |
“Cakkhuviññeyyaṁ rūpampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. |
“Forms cognizable by the eye, lord of the devas, I say are twofold—to be cultivated and to be not cultivated. |
Sotaviññeyyaṁ saddampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. |
Sounds cognizable by the ear, lord of the devas, I say are twofold—to be cultivated and to be not cultivated. |
Ghānaviññeyyaṁ gandhampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. |
Odors cognizable by the nose, lord of the devas, I say are twofold—to be cultivated and to be not cultivated. |
Jivhāviññeyyaṁ rasampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. |
Tastes cognizable by the tongue, lord of the devas, I say are twofold—to be cultivated and to be not cultivated. |
Kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampi. |
Tangibles cognizable by the body, lord of the devas, I say are twofold—to be cultivated and to be not cultivated. |
Manoviññeyyaṁ dhammampāhaṁ, devānaminda, duvidhena vadāmi—sevitabbampi, asevitabbampī”ti. |
Phenomena cognizable by the mind, lord of the devas, I say are twofold—to be cultivated and to be not cultivated.” |
Evaṁ vutte, sakko devānamindo bhagavantaṁ etadavoca: |
When this was said, Sakka, lord of the devas, said this to the Blessed One: |
“Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi. |
“Of this which has been spoken in brief by the Blessed One, venerable sir, I understand the meaning in detail thus: |
Yathārūpaṁ, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ. |
Whatever kind of form cognizable by the eye, venerable sir, one cultivates, whereby unwholesome states increase and wholesome states decline, that kind of form cognizable by the eye is not to be cultivated. |
Yathārūpañca kho, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpaṁ cakkhuviññeyyaṁ rūpaṁ sevitabbaṁ. |
And whatever kind of form cognizable by the eye, venerable sir, one cultivates, whereby unwholesome states decline and wholesome states increase, that kind of form cognizable by the eye is to be cultivated. |
Yathārūpañca kho, bhante, sotaviññeyyaṁ saddaṁ sevato …pe… ghānaviññeyyaṁ gandhaṁ sevato … jivhāviññeyyaṁ rasaṁ sevato … kāyaviññeyyaṁ phoṭṭhabbaṁ sevato … manoviññeyyaṁ dhammaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo manoviññeyyo dhammo na sevitabbo. |
And whatever kind of sound cognizable by the ear one cultivates… and so on… odor cognizable by the nose… taste cognizable by the tongue… tangible cognizable by the body… phenomenon cognizable by the mind one cultivates, whereby unwholesome states increase and wholesome states decline, that kind of phenomenon cognizable by the mind is not to be cultivated. |
Yathārūpañca kho, bhante, manoviññeyyaṁ dhammaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo manoviññeyyo dhammo sevitabbo. |
And whatever kind of phenomenon cognizable by the mind, venerable sir, one cultivates, whereby unwholesome states decline and wholesome states increase, that kind of phenomenon cognizable by the mind is to be cultivated. |
Imassa kho me, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānato tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti. |
As I understand in detail the meaning of what was spoken in brief by the Blessed One, venerable sir, my doubt here is crossed, my uncertainty is gone, having heard the Blessed One’s answer to the question.” |
Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi: |
Then Sakka, lord of the devas, having delighted in and approved of the Blessed One’s words, asked the Blessed One a further question: |
“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti? |
“Are all ascetics and brahmins, sir, of a single doctrine, a single discipline, a single desire, a single goal?” |
“Na kho, devānaminda, sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti. |
“No, lord of the devas, not all ascetics and brahmins are of a single doctrine, a single discipline, a single desire, a single goal.” |
“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti? |
“But why, sir, are not all ascetics and brahmins of a single doctrine, a single discipline, a single desire, a single goal?” |
“Anekadhātu nānādhātu kho, devānaminda, loko. |
“The world, lord of the devas, is of many and various elements. |
Tasmiṁ anekadhātunānādhātusmiṁ loke yaṁ yadeva sattā dhātuṁ abhinivisanti, taṁ tadeva thāmasā parāmāsā abhinivissa voharanti: |
In that world of many and various elements, whatever element beings insist upon, that they, holding to it firmly and tenaciously, declare: |
‘idameva saccaṁ moghamaññan’ti. |
‘This alone is true, all else is false.’ |
Tasmā na sabbe samaṇabrāhmaṇā ekantavādā ekantasīlā ekantachandā ekantaajjhosānā”ti. |
Therefore not all ascetics and brahmins are of a single doctrine, a single discipline, a single desire, a single goal.” |
“Sabbeva nu kho, mārisa, samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti? |
“Are all ascetics and brahmins, sir, utterly perfected, utterly secure from bondage, living the ultimate holy life, at the ultimate conclusion?” |
“Na kho, devānaminda, sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti. |
“No, lord of the devas, not all ascetics and brahmins are utterly perfected, utterly secure from bondage, living the ultimate holy life, at the ultimate conclusion.” |
“Kasmā pana, mārisa, na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti? |
“But why, sir, are not all ascetics and brahmins utterly perfected, utterly secure from bondage, living the ultimate holy life, at the ultimate conclusion?” |
“Ye kho, devānaminda, bhikkhū taṇhāsaṅkhayavimuttā te accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā. |
“Those bhikkhus, lord of the devas, who are liberated through the destruction of craving, they are utterly perfected, utterly secure from bondage, living the ultimate holy life, at the ultimate conclusion. |
Tasmā na sabbe samaṇabrāhmaṇā accantaniṭṭhā accantayogakkhemī accantabrahmacārī accantapariyosānā”ti. |
Therefore not all ascetics and brahmins are utterly perfected, utterly secure from bondage, living the ultimate holy life, at the ultimate conclusion.” |
Itthaṁ bhagavā sakkassa devānamindassa pañhaṁ puṭṭho byākāsi. |
Thus the Blessed One, being asked the question, answered Sakka, lord of the devas. |
Attamano sakko devānamindo bhagavato bhāsitaṁ abhinandi anumodi: |
Pleased, Sakka, lord of the devas, delighted in and approved of the Blessed One’s words: |
“evametaṁ, bhagavā, evametaṁ, sugata. |
“So it is, Blessed One, so it is, Fortunate One. |
Tiṇṇā mettha kaṅkhā vigatā kathaṅkathā bhagavato pañhaveyyākaraṇaṁ sutvā”ti. |
My doubt here is crossed, my uncertainty is gone, having heard the Blessed One’s answer to the question.” |
Itiha sakko devānamindo bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ etadavoca: |
Then Sakka, lord of the devas, having delighted in and approved of the Blessed One’s words, said this to the Blessed One: |
“Ejā, bhante, rogo, ejā gaṇḍo, ejā sallaṁ, ejā imaṁ purisaṁ parikaḍḍhati tassa tasseva bhavassa abhinibbattiyā. |
“Agitation, venerable sir, is a disease, agitation is a boil, agitation is a dart. Agitation pulls this person about for the production of this or that state of being. |
Tasmā ayaṁ puriso uccāvacamāpajjati. |
Therefore this person falls into high and low states. |
Yesāhaṁ, bhante, pañhānaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu okāsakammampi nālatthaṁ, te me bhagavatā byākatā. |
These questions of mine, venerable sir, for which I could not get even an opportunity to ask from other ascetics and brahmins outside of here, they have been answered by the Blessed One. |
Dīgharattānusayitañca pana me vicikicchākathaṅkathāsallaṁ, tañca bhagavatā abbuḷhan”ti. |
And the long-standing dart of my doubt and uncertainty has been drawn out by the Blessed One.” |
“Abhijānāsi no tvaṁ, devānaminda, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti? |
“Do you recall, lord of the devas, asking these questions of other ascetics and brahmins?” |
“Abhijānāmahaṁ, bhante, ime pañhe aññe samaṇabrāhmaṇe pucchitā”ti. |
“I recall, venerable sir, asking these questions of other ascetics and brahmins.” |
“Yathā kathaṁ pana te, devānaminda, byākaṁsu? |
“And how did they answer you, lord of the devas? |
Sace te agaru bhāsassū”ti. |
If it is not inconvenient for you, please speak.” |
“Na kho me, bhante, garu yatthassa bhagavā nisinno bhagavantarūpo vā”ti. |
“It is not inconvenient for me, venerable sir, where the Blessed One or one like the Blessed One is seated.” |
“Tena hi, devānaminda, bhāsassū”ti. |
“Then speak, lord of the devas.” |
“Yesvāhaṁ, bhante, maññāmi samaṇabrāhmaṇā āraññikā pantasenāsanāti, tyāhaṁ upasaṅkamitvā ime pañhe pucchāmi, te mayā puṭṭhā na sampāyanti, asampāyantā mamaṁyeva paṭipucchanti: |
“Those whom I consider to be ascetics and brahmins, dwellers in the forest, in remote lodgings, venerable sir, I approach them and ask these questions. They, being asked by me, do not succeed in answering. Not succeeding, they ask me in return: |
‘ko nāmo āyasmā’ti? |
‘What is the venerable one’s name?’ |
Tesāhaṁ puṭṭho byākaromi: |
Being asked, I answer them: |
‘ahaṁ kho, mārisa, sakko devānamindo’ti. |
‘I, sirs, am Sakka, lord of the devas.’ |
Te mamaṁyeva uttari paṭipucchanti: |
They then ask me further in return: |
‘kiṁ panāyasmā, devānaminda, kammaṁ katvā imaṁ ṭhānaṁ patto’ti? |
‘But by doing what kamma, venerable lord of the devas, did you attain this state?’ |
Tesāhaṁ yathāsutaṁ yathāpariyattaṁ dhammaṁ desemi. |
I then teach them the Dhamma as I have heard and learned it. |
Te tāvatakeneva attamanā honti: |
They are pleased with just that much: |
‘sakko ca no devānamindo diṭṭho, yañca no apucchimhā, tañca no byākāsī’ti. |
‘We have seen Sakka, lord of the devas, and what we asked him, he has answered us.’ |
Te aññadatthu mamaṁyeva sāvakā sampajjanti, na cāhaṁ tesaṁ. |
They actually become my disciples, but I do not become theirs. |
Ahaṁ kho pana, bhante, bhagavato sāvako sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti. |
But I, venerable sir, am the Blessed One’s disciple, a stream-enterer, not subject to perdition, fixed in destiny, bound for enlightenment.” |
2.5. Somanassapaṭilābhakathā |
2.5. The Discourse on the Acquisition of Joy |
“Abhijānāsi no tvaṁ, devānaminda, ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti? |
“Do you recall, lord of the devas, ever before acquiring such joy and happiness?” |
“Abhijānāmahaṁ, bhante, ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti. |
“I recall, venerable sir, ever before acquiring such joy and happiness.” |
“Yathā kathaṁ pana tvaṁ, devānaminda, abhijānāsi ito pubbe evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhan”ti? |
“And how do you recall, lord of the devas, ever before acquiring such joy and happiness?” |
“Bhūtapubbaṁ, bhante, devāsurasaṅgāmo samupabyūḷho ahosi. |
“Once in the past, venerable sir, a battle was arrayed between the devas and the asuras. |
Tasmiṁ kho pana, bhante, saṅgāme devā jiniṁsu, asurā parājayiṁsu. |
In that battle, venerable sir, the devas were victorious, the asuras were defeated. |
Tassa mayhaṁ, bhante, taṁ saṅgāmaṁ abhivijinitvā vijitasaṅgāmassa etadahosi: |
To me, venerable sir, having been victorious in that battle, having won the battle, it occurred: |
‘yā ceva dāni dibbā ojā yā ca asurā ojā, ubhayametaṁ devā paribhuñjissantī’ti. |
‘Whatever is now the divine elixir and whatever is the asura elixir, the devas will enjoy both.’ |
So kho pana me, bhante, vedapaṭilābho somanassapaṭilābho sadaṇḍāvacaro sasatthāvacaro na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. |
But that acquisition of joy and happiness of mine, venerable sir, was within the sphere of the rod, within the sphere of the sword; it did not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Yo kho pana me ayaṁ, bhante, bhagavato dhammaṁ sutvā vedapaṭilābho somanassapaṭilābho, so adaṇḍāvacaro asatthāvacaro ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti. |
But this acquisition of joy and happiness of mine, venerable sir, from hearing the Blessed One’s Dhamma, is not within the sphere of the rod, not within the sphere of the sword; it leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna.” |
“Kiṁ pana tvaṁ, devānaminda, atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedesī”ti? |
“But what reason for this do you see, lord of the devas, that you declare such an acquisition of joy and happiness?” |
“Cha kho ahaṁ, bhante, atthavase sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. |
“I see six reasons, venerable sir, for declaring such an acquisition of joy and happiness. |
Idheva tiṭṭhamānassa, |
While standing right here, |
devabhūtassa me sato; |
as a deva being; |
Punarāyu ca me laddho, |
A new life-span has been gained by me, |
evaṁ jānāhi mārisa. |
know this, O sir. |
Imaṁ kho ahaṁ, bhante, paṭhamaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. |
This, venerable sir, is the first reason I see for declaring such an acquisition of joy and happiness. |
Cutāhaṁ diviyā kāyā, |
Having fallen from the divine body, |
āyuṁ hitvā amānusaṁ; |
giving up a non-human life; |
Amūḷho gabbhamessāmi, |
Unconfused I will enter a womb, |
yattha me ramatī mano. |
where my mind will delight. |
Imaṁ kho ahaṁ, bhante, dutiyaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. |
This, venerable sir, is the second reason I see for declaring such an acquisition of joy and happiness. |
Svāhaṁ amūḷhapaññassa, |
With unconfused wisdom, |
viharaṁ sāsane rato; |
abiding, delighting in the teaching; |
Ñāyena viharissāmi, |
I will live according to the method, |
sampajāno paṭissato. |
fully aware and mindful. |
Imaṁ kho ahaṁ, bhante, tatiyaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. |
This, venerable sir, is the third reason I see for declaring such an acquisition of joy and happiness. |
Ñāyena me carato ca, |
And for me, practicing by the method, |
sambodhi ce bhavissati; |
if enlightenment should come to be; |
Aññātā viharissāmi, |
I will live as one who has final knowledge, |
sveva anto bhavissati. |
that will be the very end. |
Imaṁ kho ahaṁ, bhante, catutthaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. |
This, venerable sir, is the fourth reason I see for declaring such an acquisition of joy and happiness. |
Cutāhaṁ mānusā kāyā, |
Having fallen from a human body, |
āyuṁ hitvāna mānusaṁ; |
giving up a human life; |
Puna devo bhavissāmi, |
Again I will become a deva, |
devalokamhi uttamo. |
supreme in the deva world. |
Imaṁ kho ahaṁ, bhante, pañcamaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. |
This, venerable sir, is the fifth reason I see for declaring such an acquisition of joy and happiness. |
Te paṇītatarā devā, |
Those more sublime devas, |
akaniṭṭhā yasassino; |
the glorious Akaniṭṭha devas; |
Antime vattamānamhi, |
While I am in my final existence, |
so nivāso bhavissati. |
that will be my dwelling. |
Imaṁ kho ahaṁ, bhante, chaṭṭhaṁ atthavasaṁ sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. |
This, venerable sir, is the sixth reason I see for declaring such an acquisition of joy and happiness. |
Ime kho ahaṁ, bhante, cha atthavase sampassamāno evarūpaṁ vedapaṭilābhaṁ somanassapaṭilābhaṁ pavedemi. |
These six reasons, venerable sir, I see for declaring such an acquisition of joy and happiness. |
Apariyositasaṅkappo, |
With my intention unfulfilled, |
vicikiccho kathaṅkathī; |
full of doubt and uncertainty; |
Vicariṁ dīghamaddhānaṁ, |
I wandered for a long time, |
anvesanto tathāgataṁ. |
searching for the Tathāgata. |
Yassu maññāmi samaṇe, |
Those ascetics I thought |
pavivittavihārino; |
were living in seclusion; |
Sambuddhā iti maññāno, |
Thinking they were enlightened, |
gacchāmi te upāsituṁ. |
I went to attend on them. |
‘Kathaṁ ārādhanā hoti, |
‘How is there success? |
kathaṁ hoti virādhanā’; |
How is there failure?’ |
Iti puṭṭhā na sampāyanti, |
Thus asked, they cannot explain, |
magge paṭipadāsu ca. |
about the path and the practice. |
Tyassu yadā maṁ jānanti, |
And when they recognize me, |
sakko devānamāgato; |
that Sakka, lord of devas, has come; |
Tyassu mameva pucchanti, |
They ask me in return, |
‘kiṁ katvā pāpuṇī idaṁ’. |
‘By doing what did you attain this?’ |
Tesaṁ yathāsutaṁ dhammaṁ, |
To them, the Dhamma I have heard, |
desayāmi jane sutaṁ; |
I teach what is heard among the people; |
Tena attamanā honti, |
With that they are pleased, |
‘diṭṭho no vāsavoti ca’. |
‘We have seen Vāsava!’ they say. |
Yadā ca buddhamaddakkhiṁ, |
But when I saw the Buddha, |
vicikicchāvitāraṇaṁ; |
the crosser-over of doubt; |
Somhi vītabhayo ajja, |
I am today free from fear, |
sambuddhaṁ payirupāsiya. |
attending on the Enlightened One. |
Taṇhāsallassa hantāraṁ, |
The remover of the dart of craving, |
buddhaṁ appaṭipuggalaṁ; |
the Buddha without a peer; |
Ahaṁ vande mahāvīraṁ, |
I honor the great hero, |
buddhamādiccabandhunaṁ. |
the Buddha, kinsman of the sun. |
Yaṁ karomasi brahmuno, |
The homage we pay to Brahmā, |
samaṁ devehi mārisa; |
equally with the devas, sir; |
Tadajja tuyhaṁ kassāma, |
That today we will give to you, |
handa sāmaṁ karoma te. |
come, let us pay homage to you. |
Tvameva asi sambuddho, |
You alone are the Perfectly Enlightened One, |
tuvaṁ satthā anuttaro; |
you are the unsurpassed Teacher; |
Sadevakasmiṁ lokasmiṁ, |
In the world with its devas, |
natthi te paṭipuggalo”ti. |
there is no counterpart to you.” |
Atha kho sakko devānamindo pañcasikhaṁ gandhabbaputtaṁ āmantesi: |
Then Sakka, lord of the devas, addressed Pañcasikha, the gandhabba deva’s son: |
“bahūpakāro kho mesi tvaṁ, tāta pañcasikha, yaṁ tvaṁ bhagavantaṁ paṭhamaṁ pasādesi. |
“You have been of great service to me, dear Pañcasikha, in that you first appeased the Blessed One. |
Tayā, tāta, paṭhamaṁ pasāditaṁ pacchā mayaṁ taṁ bhagavantaṁ dassanāya upasaṅkamimhā arahantaṁ sammāsambuddhaṁ. |
After you, dear one, first appeased him, we then approached that Blessed One for a visit, the Arahant, the Perfectly Enlightened One. |
Pettike vā ṭhāne ṭhapayissāmi, gandhabbarājā bhavissasi, bhaddañca te sūriyavacchasaṁ dammi, sā hi te abhipatthitā”ti. |
I will establish you in your father’s position, you shall be king of the gandhabbas, and I give you the lovely Suriyavacchasā; for she was your heart’s desire.” |
Atha kho sakko devānamindo pāṇinā pathaviṁ parāmasitvā tikkhattuṁ udānaṁ udānesi: |
Then Sakka, lord of the devas, touching the earth with his hand, uttered this exclamation three times: |
“Namo tassa bhagavato arahato sammāsambuddhassa. |
“Homage to that Blessed One, the Arahant, the Perfectly Enlightened One. |
Namo tassa bhagavato arahato sammāsambuddhassa. |
Homage to that Blessed One, the Arahant, the Perfectly Enlightened One. |
Namo tassa bhagavato arahato sammāsambuddhassā”ti. |
Homage to that Blessed One, the Arahant, the Perfectly Enlightened One.” |
Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne sakkassa devānamindassa virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: |
And while this exposition was being spoken, the dust-free, stainless vision of the Dhamma arose in Sakka, lord of the devas: |
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. |
“Whatever is subject to origination is all subject to cessation.” |
Aññesañca asītiyā devatāsahassānaṁ; |
And in eighty thousand other devatās. |
iti ye sakkena devānamindena ajjhiṭṭhapañhā puṭṭhā, te bhagavatā byākatā. |
Thus, the questions which were asked at the request of Sakka, lord of the devas, were answered by the Blessed One. |
Tasmā imassa veyyākaraṇassa sakkapañhātveva adhivacananti. |
Therefore, this exposition is named “Sakka’s Questions.” |
Sakkapañhasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. |
The Sakkapañha Sutta, the eighth, is finished. |
dn22 |
dn22 |
Dīgha Nikāya 22 |
Dīgha Nikāya 22 |
Mahāsatipaṭṭhānasutta |
The Great Sutta on the Foundations of Mindfulness |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kurūsu viharati kammāsadhammaṁ nāma kurūnaṁ nigamo. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Kurus, at a market town of the Kurus named Kammāsadhamma. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
“Bhikkhus.” |
“Bhaddante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā. |
“This is the direct path, bhikkhus, for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna, that is, the four foundations of mindfulness. |
Katame cattāro? |
What four? |
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
Here, bhikkhus, a bhikkhu abides contemplating the body in the body, ardent, fully aware, and mindful, having subdued longing and dejection in regard to the world. He abides contemplating feelings in feelings, ardent, fully aware, and mindful, having subdued longing and dejection in regard to the world. He abides contemplating mind in mind, ardent, fully aware, and mindful, having subdued longing and dejection in regard to the world. He abides contemplating phenomena in phenomena, ardent, fully aware, and mindful, having subdued longing and dejection in regard to the world. |
Uddeso niṭṭhito. |
The exposition is finished. |
1. Kāyānupassanā |
1. Contemplation of the Body |
1.1. Kāyānupassanāānāpānapabba |
1.1. The Section on Mindfulness of Breathing |
Kathañca pana, bhikkhave, bhikkhu kāye kāyānupassī viharati? |
And how, bhikkhus, does a bhikkhu abide contemplating the body in the body? |
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
Here, bhikkhus, a bhikkhu, having gone to the forest or to the root of a tree or to an empty dwelling, sits down. Having folded his legs crosswise, set his body erect, and established mindfulness in front of him, |
So satova assasati, satova passasati. |
he breathes in, mindful, and he breathes out, mindful. |
Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti. |
Breathing in long, he knows, ‘I am breathing in long’; or breathing out long, he knows, ‘I am breathing out long.’ |
Rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti. |
Or breathing in short, he knows, ‘I am breathing in short’; or breathing out short, he knows, ‘I am breathing out short.’ |
‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati. |
He trains thus: ‘I will breathe in experiencing the whole body’; he trains thus, ‘I will breathe out experiencing the whole body.’ |
‘Passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. |
He trains thus: ‘I will breathe in calming the bodily formation’; he trains thus, ‘I will breathe out calming the bodily formation.’ |
Seyyathāpi, bhikkhave, dakkho bhamakāro vā bhamakārantevāsī vā dīghaṁ vā añchanto ‘dīghaṁ añchāmī’ti pajānāti, rassaṁ vā añchanto ‘rassaṁ añchāmī’ti pajānāti; |
Just as, bhikkhus, a skilled turner or a turner’s apprentice, when making a long turn, knows, ‘I am making a long turn’; or when making a short turn, knows, ‘I am making a short turn’; |
evameva kho, bhikkhave, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti, rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti. |
in the same way, bhikkhus, a bhikkhu, when breathing in long, knows, ‘I am breathing in long’; or when breathing out long, he knows, ‘I am breathing out long’; or when breathing in short, he knows, ‘I am breathing in short’; or when breathing out short, he knows, ‘I am breathing out short.’ |
‘Sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. |
He trains thus: ‘I will breathe in experiencing the whole body’; he trains thus, ‘I will breathe out experiencing the whole body’; he trains thus: ‘I will breathe in calming the bodily formation’; he trains thus, ‘I will breathe out calming the bodily formation.’ |
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. |
Thus he abides contemplating the body in the body internally, or he abides contemplating the body in the body externally, or he abides contemplating the body in the body both internally and externally. |
Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. |
He abides contemplating the nature of origination in the body, or he abides contemplating the nature of passing away in the body, or he abides contemplating the nature of origination and passing away in the body. |
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. |
Or his mindfulness is established that ‘there is a body’ to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
Thus too, bhikkhus, a bhikkhu abides contemplating the body in the body. |
Ānāpānapabbaṁ niṭṭhitaṁ. |
The section on mindfulness of breathing is finished. |
1.2. Kāyānupassanāiriyāpathapabba |
1.2. The Section on the Postures |
Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti, yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti. |
Furthermore, bhikkhus, a bhikkhu, when walking, knows, ‘I am walking’; or when standing, he knows, ‘I am standing’; or when sitting, he knows, ‘I am sitting’; or when lying down, he knows, ‘I am lying down’; or in whatever way his body is disposed, he knows it is so. |
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. |
Thus he abides contemplating the body in the body internally, or he abides contemplating the body in the body externally, or he abides contemplating the body in the body both internally and externally. |
Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. |
He abides contemplating the nature of origination in the body, or he abides contemplating the nature of passing away in the body, or he abides contemplating the nature of origination and passing away in the body. |
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. |
Or his mindfulness is established that ‘there is a body’ to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
Thus too, bhikkhus, a bhikkhu abides contemplating the body in the body. |
Iriyāpathapabbaṁ niṭṭhitaṁ. |
The section on the postures is finished. |
1.3. Kāyānupassanāsampajānapabba |
1.3. The Section on Full Awareness |
Puna caparaṁ, bhikkhave, bhikkhu 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. |
Furthermore, bhikkhus, a bhikkhu is one who acts with full awareness when going forward and returning; he acts with full awareness when looking ahead and looking away; he acts with full awareness when bending and stretching; he acts with full awareness when wearing his outer robe, bowl, and robes; he acts with full awareness when eating, drinking, chewing, and savoring; he acts with full awareness when defecating and urinating; he acts with full awareness when walking, standing, sitting, sleeping, waking, speaking, and in silence. |
Iti ajjhattaṁ vā …pe… |
Thus he abides contemplating the body in the body internally… and so on… |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
Thus too, bhikkhus, a bhikkhu abides contemplating the body in the body. |
Sampajānapabbaṁ niṭṭhitaṁ. |
The section on full awareness is finished. |
1.4. Kāyānupassanāpaṭikūlamanasikārapabba |
1.4. The Section on Reflection on Repulsiveness |
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: |
Furthermore, bhikkhus, a bhikkhu reviews this very body up from the soles of the feet and down from the top of the hair, enclosed by skin, as 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. |
‘There are in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach contents, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ |
Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ. |
Just as if, bhikkhus, there were a bag with openings at both ends full of various kinds of grain, such as—hill rice, paddy, green gram, cow-peas, sesame, and husked rice. |
Tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya: |
And a man with good eyes, having opened it, were to review it thus: |
‘ime sālī, ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti. |
‘This is hill rice, this is paddy, this is green gram, this is cow-pea, this is sesame, this is husked rice.’ |
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: |
In the same way, bhikkhus, a bhikkhu reviews this very body up from the soles of the feet and down from the top of the hair, enclosed by skin, as full of many kinds of impurity: |
‘atthi imasmiṁ kāye kesā lomā …pe… muttan’ti. |
‘There are in this body: hair of the head, hair of the body… and so on… urine.’ |
Iti ajjhattaṁ vā …pe… |
Thus he abides contemplating the body in the body internally… and so on… |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
Thus too, bhikkhus, a bhikkhu abides contemplating the body in the body. |
Paṭikūlamanasikārapabbaṁ niṭṭhitaṁ. |
The section on reflection on repulsiveness is finished. |
1.5. Kāyānupassanādhātumanasikārapabba |
1.5. The Section on Reflection on the Elements |
Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: |
Furthermore, bhikkhus, a bhikkhu reviews this very body, however it is placed, however disposed, as to its elements: |
‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. |
‘There are in this body the earth element, the water element, the fire element, the air element.’ |
Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa; |
Just as if, bhikkhus, a skilled butcher or a butcher’s apprentice, having slaughtered a cow, were to sit at a crossroads dividing it into portions; |
evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati: |
in the same way, bhikkhus, a bhikkhu reviews this very body, however it is placed, however disposed, as to its elements: |
‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti. |
‘There are in this body the earth element, the water element, the fire element, the air element.’ |
Iti ajjhattaṁ vā kāye kāyānupassī viharati …pe… |
Thus he abides contemplating the body in the body internally… and so on… |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
Thus too, bhikkhus, a bhikkhu abides contemplating the body in the body. |
Dhātumanasikārapabbaṁ niṭṭhitaṁ. |
The section on reflection on the elements is finished. |
1.6. Kāyānupassanānavasivathikapabba |
1.6. The Section on the Nine Charnel Ground Contemplations |
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ. |
Furthermore, bhikkhus, as if he were to see a body thrown aside in a charnel ground, dead for one day, or for two days, or for three days, bloated, livid, and oozing with corruption. |
So imameva kāyaṁ upasaṁharati: |
He applies this to his own body thus: |
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. |
‘This body of mine, too, is of the same nature, it will be like that, it is not exempt from it.’ |
Iti ajjhattaṁ vā …pe… |
Thus he abides contemplating the body in the body internally… and so on… |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
Thus too, bhikkhus, a bhikkhu abides contemplating the body in the body. |
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ. |
Furthermore, bhikkhus, as if he were to see a body thrown aside in a charnel ground, being eaten by crows, or by hawks, or by vultures, or by herons, or by dogs, or by tigers, or by leopards, or by jackals, or by various kinds of worms. |
So imameva kāyaṁ upasaṁharati: |
He applies this to his own body thus: |
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. |
‘This body of mine, too, is of the same nature, it will be like that, it is not exempt from it.’ |
Iti ajjhattaṁ vā …pe… |
Thus he abides contemplating the body in the body internally… and so on… |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
Thus too, bhikkhus, a bhikkhu abides contemplating the body in the body. |
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe… |
Furthermore, bhikkhus, as if he were to see a body thrown aside in a charnel ground, a skeleton with flesh and blood, held together by sinews… and so on… |
Aṭṭhikasaṅkhalikaṁ nimaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe… |
A skeleton without flesh, smeared with blood, held together by sinews… and so on… |
Aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe… |
A skeleton without flesh and blood, held together by sinews… and so on… |
Aṭṭhikāni apagatasambandhāni disā vidisā vikkhittāni, aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ. |
Bones with their connections gone, scattered in all directions, here a bone of the hand, there a bone of the foot, there an ankle 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. |
So imameva kāyaṁ upasaṁharati: |
He applies this to his own body thus: |
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. |
‘This body of mine, too, is of the same nature, it will be like that, it is not exempt from it.’ |
Iti ajjhattaṁ vā …pe… viharati. |
Thus he abides contemplating the body in the body internally… and so on… he abides. |
Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe… |
Furthermore, bhikkhus, as if he were to see a body thrown aside in a charnel ground, bones white, the color of a conch shell… and so on… |
Aṭṭhikāni puñjakitāni terovassikāni …pe… |
Bones piled in a heap, more than a year old… and so on… |
Aṭṭhikāni pūtīni cuṇṇakajātāni. |
Bones rotten and turned to powder. |
So imameva kāyaṁ upasaṁharati: |
He applies this to his own body thus: |
‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti. |
‘This body of mine, too, is of the same nature, it will be like that, it is not exempt from it.’ |
Iti ajjhattaṁ vā kāye kāyānupassī viharati, bahiddhā vā kāye kāyānupassī viharati, ajjhattabahiddhā vā kāye kāyānupassī viharati. |
Thus he abides contemplating the body in the body internally, or he abides contemplating the body in the body externally, or he abides contemplating the body in the body both internally and externally. |
Samudayadhammānupassī vā kāyasmiṁ viharati, vayadhammānupassī vā kāyasmiṁ viharati, samudayavayadhammānupassī vā kāyasmiṁ viharati. |
He abides contemplating the nature of origination in the body, or he abides contemplating the nature of passing away in the body, or he abides contemplating the nature of origination and passing away in the body. |
‘Atthi kāyo’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. |
Or his mindfulness is established that ‘there is a body’ to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. |
Evampi kho, bhikkhave, bhikkhu kāye kāyānupassī viharati. |
Thus too, bhikkhus, a bhikkhu abides contemplating the body in the body. |
Navasivathikapabbaṁ niṭṭhitaṁ. |
The section on the nine charnel ground contemplations is finished. |
Cuddasa kāyānupassanā niṭṭhitā. |
The fourteen contemplations of the body are finished. |
2. Vedanānupassanā |
2. Contemplation of Feelings |
Kathañca pana, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati? |
And how, bhikkhus, does a bhikkhu abide contemplating feelings in feelings? |
Idha, bhikkhave, bhikkhu sukhaṁ vā vedanaṁ vedayamāno ‘sukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
Here, bhikkhus, when feeling a pleasant feeling, he knows, ‘I feel a pleasant feeling.’ |
Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. |
Or when feeling a painful feeling, he knows, ‘I feel a painful feeling.’ |
Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
Or when feeling a neither-painful-nor-pleasant feeling, he knows, ‘I feel a neither-painful-nor-pleasant feeling.’ |
Sāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When feeling a worldly pleasant feeling, he knows, ‘I feel a worldly pleasant feeling.’ |
Nirāmisaṁ vā sukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ sukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
Or when feeling an unworldly pleasant feeling, he knows, ‘I feel an unworldly pleasant feeling.’ |
Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When feeling a worldly painful feeling, he knows, ‘I feel a worldly painful feeling.’ |
Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti. |
Or when feeling an unworldly painful feeling, he knows, ‘I feel an unworldly painful feeling.’ |
Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
When feeling a worldly neither-painful-nor-pleasant feeling, he knows, ‘I feel a worldly neither-painful-nor-pleasant feeling.’ |
Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti. |
Or when feeling an unworldly neither-painful-nor-pleasant feeling, he knows, ‘I feel an unworldly neither-painful-nor-pleasant feeling.’ |
Iti ajjhattaṁ vā vedanāsu vedanānupassī viharati, bahiddhā vā vedanāsu vedanānupassī viharati, ajjhattabahiddhā vā vedanāsu vedanānupassī viharati. |
Thus he abides contemplating feelings in feelings internally, or he abides contemplating feelings in feelings externally, or he abides contemplating feelings in feelings both internally and externally. |
Samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, samudayavayadhammānupassī vā vedanāsu viharati. |
He abides contemplating the nature of origination in feelings, or he abides contemplating the nature of passing away in feelings, or he abides contemplating the nature of origination and passing away in feelings. |
‘Atthi vedanā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. |
Or his mindfulness is established that ‘there is feeling’ to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. |
Evampi kho, bhikkhave, bhikkhu vedanāsu vedanānupassī viharati. |
Thus too, bhikkhus, a bhikkhu abides contemplating feelings in feelings. |
Vedanānupassanā niṭṭhitā. |
Contemplation of feelings is finished. |
3. Cittānupassanā |
3. Contemplation of Mind |
Kathañca pana, bhikkhave, bhikkhu citte cittānupassī viharati? |
And how, bhikkhus, does a bhikkhu abide contemplating mind in mind? |
Idha, bhikkhave, bhikkhu sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti. |
Here, bhikkhus, a bhikkhu knows a mind with lust as ‘a mind with lust.’ |
Vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti. |
Or a mind without lust as ‘a mind without lust.’ |
Sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti. |
He knows a mind with hate as ‘a mind with hate.’ |
Vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti. |
Or a mind without hate as ‘a mind without hate.’ |
Samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti. |
He knows a mind with delusion as ‘a mind with delusion.’ |
Vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti. |
Or a mind without delusion as ‘a mind without delusion.’ |
Saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti. |
He knows a contracted mind as ‘a contracted mind.’ |
Vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti. |
Or a distracted mind as ‘a distracted mind.’ |
Mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti. |
He knows an exalted mind as ‘an exalted mind.’ |
Amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti. |
Or an unexalted mind as ‘an unexalted mind.’ |
Sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti. |
He knows a surpassed mind as ‘a surpassed mind.’ |
Anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti. |
Or an unsurpassed mind as ‘an unsurpassed mind.’ |
Samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti. |
He knows a concentrated mind as ‘a concentrated mind.’ |
Asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti. |
Or an unconcentrated mind as ‘an unconcentrated mind.’ |
Vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti. |
He knows a liberated mind as ‘a liberated mind.’ |
Avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. |
Or an unliberated mind as ‘an unliberated mind.’ |
Iti ajjhattaṁ vā citte cittānupassī viharati, bahiddhā vā citte cittānupassī viharati, ajjhattabahiddhā vā citte cittānupassī viharati. |
Thus he abides contemplating mind in mind internally, or he abides contemplating mind in mind externally, or he abides contemplating mind in mind both internally and externally. |
Samudayadhammānupassī vā cittasmiṁ viharati, vayadhammānupassī vā cittasmiṁ viharati, samudayavayadhammānupassī vā cittasmiṁ viharati. |
He abides contemplating the nature of origination in the mind, or he abides contemplating the nature of passing away in the mind, or he abides contemplating the nature of origination and passing away in the mind. |
‘Atthi cittan’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. |
Or his mindfulness is established that ‘there is a mind’ to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. |
Evampi kho, bhikkhave, bhikkhu citte cittānupassī viharati. |
Thus too, bhikkhus, a bhikkhu abides contemplating mind in mind. |
Cittānupassanā niṭṭhitā. |
Contemplation of mind is finished. |
4. Dhammānupassanā |
4. Contemplation of Phenomena |
4.1. Dhammānupassanānīvaraṇapabba |
4.1. The Section on the Hindrances |
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati? |
And how, bhikkhus, does a bhikkhu abide contemplating phenomena in phenomena? |
Idha, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. |
Here, bhikkhus, a bhikkhu abides contemplating phenomena in phenomena in terms of the five hindrances. |
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu? |
And how, bhikkhus, does a bhikkhu abide contemplating phenomena in phenomena in terms of the five hindrances? |
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ kāmacchandaṁ ‘atthi me ajjhattaṁ kāmacchando’ti pajānāti, asantaṁ vā ajjhattaṁ kāmacchandaṁ ‘natthi me ajjhattaṁ kāmacchando’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṁ anuppādo hoti tañca pajānāti. |
Here, bhikkhus, when sensual desire is present in him, a bhikkhu knows, ‘There is sensual desire in me’; or when sensual desire is not present in him, he knows, ‘There is no sensual desire in me.’ He also knows how the arising of unarisen sensual desire comes to be; and he knows how the abandoning of arisen sensual desire comes to be; and he knows how the future non-arising of abandoned sensual desire comes to be. |
Santaṁ vā ajjhattaṁ byāpādaṁ ‘atthi me ajjhattaṁ byāpādo’ti pajānāti, asantaṁ vā ajjhattaṁ byāpādaṁ ‘natthi me ajjhattaṁ byāpādo’ti pajānāti, yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṁ anuppādo hoti tañca pajānāti. |
When ill will is present in him, he knows, ‘There is ill will in me’; or when ill will is not present in him, he knows, ‘There is no ill will in me.’ He also knows how the arising of unarisen ill will comes to be; and he knows how the abandoning of arisen ill will comes to be; and he knows how the future non-arising of abandoned ill will comes to be. |
Santaṁ vā ajjhattaṁ thinamiddhaṁ ‘atthi me ajjhattaṁ thinamiddhan’ti pajānāti, asantaṁ vā ajjhattaṁ thinamiddhaṁ ‘natthi me ajjhattaṁ thinamiddhan’ti pajānāti, yathā ca anuppannassa thinamiddhassa uppādo hoti tañca pajānāti, yathā ca uppannassa thinamiddhassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa thinamiddhassa āyatiṁ anuppādo hoti tañca pajānāti. |
When sloth and torpor are present in him, he knows, ‘There are sloth and torpor in me’; or when sloth and torpor are not present in him, he knows, ‘There are no sloth and torpor in me.’ He also knows how the arising of unarisen sloth and torpor comes to be; and he knows how the abandoning of arisen sloth and torpor comes to be; and he knows how the future non-arising of abandoned sloth and torpor comes to be. |
Santaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘atthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, asantaṁ vā ajjhattaṁ uddhaccakukkuccaṁ ‘natthi me ajjhattaṁ uddhaccakukkuccan’ti pajānāti, yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti tañca pajānāti, yathā ca uppannassa uddhaccakukkuccassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa uddhaccakukkuccassa āyatiṁ anuppādo hoti tañca pajānāti. |
When restlessness and remorse are present in him, he knows, ‘There are restlessness and remorse in me’; or when restlessness and remorse are not present in him, he knows, ‘There are no restlessness and remorse in me.’ He also knows how the arising of unarisen restlessness and remorse comes to be; and he knows how the abandoning of arisen restlessness and remorse comes to be; and he knows how the future non-arising of abandoned restlessness and remorse comes to be. |
Santaṁ vā ajjhattaṁ vicikicchaṁ ‘atthi me ajjhattaṁ vicikicchā’ti pajānāti, asantaṁ vā ajjhattaṁ vicikicchaṁ ‘natthi me ajjhattaṁ vicikicchā’ti pajānāti, yathā ca anuppannāya vicikicchāya uppādo hoti tañca pajānāti, yathā ca uppannāya vicikicchāya pahānaṁ hoti tañca pajānāti, yathā ca pahīnāya vicikicchāya āyatiṁ anuppādo hoti tañca pajānāti. |
When doubt is present in him, he knows, ‘There is doubt in me’; or when doubt is not present in him, he knows, ‘There is no doubt in me.’ He also knows how the arising of unarisen doubt comes to be; and he knows how the abandoning of arisen doubt comes to be; and he knows how the future non-arising of abandoned doubt comes to be. |
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. |
Thus he abides contemplating phenomena in phenomena internally, or he abides contemplating phenomena in phenomena externally, or he abides contemplating phenomena in phenomena both internally and externally. |
Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. |
He abides contemplating the nature of origination in phenomena, or he abides contemplating the nature of passing away in phenomena, or he abides contemplating the nature of origination and passing away in phenomena. |
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. |
Or his mindfulness is established that ‘there are phenomena’ to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. |
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu. |
Thus too, bhikkhus, a bhikkhu abides contemplating phenomena in phenomena in terms of the five hindrances. |
Nīvaraṇapabbaṁ niṭṭhitaṁ. |
The section on the hindrances is finished. |
4.2. Dhammānupassanākhandhapabba |
4.2. The Section on the Aggregates |
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. |
Furthermore, bhikkhus, a bhikkhu abides contemplating phenomena in phenomena in terms of the five aggregates of clinging. |
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu? |
And how, bhikkhus, does a bhikkhu abide contemplating phenomena in phenomena in terms of the five aggregates of clinging? |
Idha, bhikkhave, bhikkhu: |
Here, bhikkhus, a bhikkhu understands: |
‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; |
‘Such is material form, such is the origination of material form, such is the passing away of material form; |
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; |
such is feeling, such is the origination of feeling, such is the passing away of feeling; |
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; |
such is perception, such is the origination of perception, such is the passing away of perception; |
iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo, iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti, iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. |
such are volitional formations, such is the origination of volitional formations, such is the passing away of volitional formations; such is consciousness, such is the origination of consciousness, such is the passing away of consciousness.’ Thus he abides contemplating phenomena in phenomena internally, or he abides contemplating phenomena in phenomena externally, or he abides contemplating phenomena in phenomena both internally and externally. |
Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. |
He abides contemplating the nature of origination in phenomena, or he abides contemplating the nature of passing away in phenomena, or he abides contemplating the nature of origination and passing away in phenomena. |
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. |
Or his mindfulness is established that ‘there are phenomena’ to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. |
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu upādānakkhandhesu. |
Thus too, bhikkhus, a bhikkhu abides contemplating phenomena in phenomena in terms of the five aggregates of clinging. |
Khandhapabbaṁ niṭṭhitaṁ. |
The section on the aggregates is finished. |
4.3. Dhammānupassanāāyatanapabba |
4.3. The Section on the Sense Bases |
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. |
Furthermore, bhikkhus, a bhikkhu abides contemplating phenomena in phenomena in terms of the six internal and external sense bases. |
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu? |
And how, bhikkhus, does a bhikkhu abide contemplating phenomena in phenomena in terms of the six internal and external sense bases? |
Idha, bhikkhave, bhikkhu cakkhuñca pajānāti, rūpe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. |
Here, bhikkhus, a bhikkhu knows the eye, he knows forms, and he knows the fetter that arises dependent on both. He also knows how the arising of the unarisen fetter comes to be; and he knows how the abandoning of the arisen fetter comes to be; and he knows how the future non-arising of the abandoned fetter comes to be. |
Sotañca pajānāti, sadde ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. |
He knows the ear, he knows sounds, and he knows the fetter that arises dependent on both. He also knows how the arising of the unarisen fetter comes to be; and he knows how the abandoning of the arisen fetter comes to be; and he knows how the future non-arising of the abandoned fetter comes to be. |
Ghānañca pajānāti, gandhe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. |
He knows the nose, he knows odors, and he knows the fetter that arises dependent on both. He also knows how the arising of the unarisen fetter comes to be; and he knows how the abandoning of the arisen fetter comes to be; and he knows how the future non-arising of the abandoned fetter comes to be. |
Jivhañca pajānāti, rase ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. |
He knows the tongue, he knows tastes, and he knows the fetter that arises dependent on both. He also knows how the arising of the unarisen fetter comes to be; and he knows how the abandoning of the arisen fetter comes to be; and he knows how the future non-arising of the abandoned fetter comes to be. |
Kāyañca pajānāti, phoṭṭhabbe ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. |
He knows the body, he knows tangibles, and he knows the fetter that arises dependent on both. He also knows how the arising of the unarisen fetter comes to be; and he knows how the abandoning of the arisen fetter comes to be; and he knows how the future non-arising of the abandoned fetter comes to be. |
Manañca pajānāti, dhamme ca pajānāti, yañca tadubhayaṁ paṭicca uppajjati saṁyojanaṁ tañca pajānāti, yathā ca anuppannassa saṁyojanassa uppādo hoti tañca pajānāti, yathā ca uppannassa saṁyojanassa pahānaṁ hoti tañca pajānāti, yathā ca pahīnassa saṁyojanassa āyatiṁ anuppādo hoti tañca pajānāti. |
He knows the mind, he knows phenomena, and he knows the fetter that arises dependent on both. He also knows how the arising of the unarisen fetter comes to be; and he knows how the abandoning of the arisen fetter comes to be; and he knows how the future non-arising of the abandoned fetter comes to be. |
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. |
Thus he abides contemplating phenomena in phenomena internally, or he abides contemplating phenomena in phenomena externally, or he abides contemplating phenomena in phenomena both internally and externally. |
Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. |
He abides contemplating the nature of origination in phenomena, or he abides contemplating the nature of passing away in phenomena, or he abides contemplating the nature of origination and passing away in phenomena. |
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. |
Or his mindfulness is established that ‘there are phenomena’ to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. |
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati chasu ajjhattikabāhiresu āyatanesu. |
Thus too, bhikkhus, a bhikkhu abides contemplating phenomena in phenomena in terms of the six internal and external sense bases. |
Āyatanapabbaṁ niṭṭhitaṁ. |
The section on the sense bases is finished. |
4.4. Dhammānupassanābojjhaṅgapabba |
4.4. The Section on the Factors of Enlightenment |
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. |
Furthermore, bhikkhus, a bhikkhu abides contemplating phenomena in phenomena in terms of the seven factors of enlightenment. |
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu? |
And how, bhikkhus, does a bhikkhu abide contemplating phenomena in phenomena in terms of the seven factors of enlightenment? |
Idha, bhikkhave, bhikkhu santaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘atthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ satisambojjhaṅgaṁ ‘natthi me ajjhattaṁ satisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. |
Here, bhikkhus, when the enlightenment factor of mindfulness is present in him, a bhikkhu knows, ‘The enlightenment factor of mindfulness is in me’; or when the enlightenment factor of mindfulness is not present in him, he knows, ‘The enlightenment factor of mindfulness is not in me.’ He also knows how the arising of the unarisen enlightenment factor of mindfulness comes to be; and he knows how the arisen enlightenment factor of mindfulness comes to fulfillment by development. |
Santaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘atthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ dhammavicayasambojjhaṅgaṁ ‘natthi me ajjhattaṁ dhammavicayasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. |
When the enlightenment factor of investigation of phenomena is present in him, he knows, ‘The enlightenment factor of investigation of phenomena is in me’; or when the enlightenment factor of investigation of phenomena is not present in him, he knows, ‘The enlightenment factor of investigation of phenomena is not in me.’ He also knows how the arising of the unarisen enlightenment factor of investigation of phenomena comes to be; and he knows how the arisen enlightenment factor of investigation of phenomena comes to fulfillment by development. |
Santaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘atthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ vīriyasambojjhaṅgaṁ ‘natthi me ajjhattaṁ vīriyasambojjhaṅgo’ti pajānāti, yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. |
When the enlightenment factor of energy is present in him, he knows, ‘The enlightenment factor of energy is in me’; or when the enlightenment factor of energy is not present in him, he knows, ‘The enlightenment factor of energy is not in me.’ He also knows how the arising of the unarisen enlightenment factor of energy comes to be; and he knows how the arisen enlightenment factor of energy comes to fulfillment by development. |
Santaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘atthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ pītisambojjhaṅgaṁ ‘natthi me ajjhattaṁ pītisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. |
When the enlightenment factor of rapture is present in him, he knows, ‘The enlightenment factor of rapture is in me’; or when the enlightenment factor of rapture is not present in him, he knows, ‘The enlightenment factor of rapture is not in me.’ He also knows how the arising of the unarisen enlightenment factor of rapture comes to be; and he knows how the arisen enlightenment factor of rapture comes to fulfillment by development. |
Santaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ passaddhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ passaddhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. |
When the enlightenment factor of tranquility is present in him, he knows, ‘The enlightenment factor of tranquility is in me’; or when the enlightenment factor of tranquility is not present in him, he knows, ‘The enlightenment factor of tranquility is not in me.’ He also knows how the arising of the unarisen enlightenment factor of tranquility comes to be; and he knows how the arisen enlightenment factor of tranquility comes to fulfillment by development. |
Santaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘atthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ samādhisambojjhaṅgaṁ ‘natthi me ajjhattaṁ samādhisambojjhaṅgo’ti pajānāti, yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. |
When the enlightenment factor of concentration is present in him, he knows, ‘The enlightenment factor of concentration is in me’; or when the enlightenment factor of concentration is not present in him, he knows, ‘The enlightenment factor of concentration is not in me.’ He also knows how the arising of the unarisen enlightenment factor of concentration comes to be; and he knows how the arisen enlightenment factor of concentration comes to fulfillment by development. |
Santaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘atthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, asantaṁ vā ajjhattaṁ upekkhāsambojjhaṅgaṁ ‘natthi me ajjhattaṁ upekkhāsambojjhaṅgo’ti pajānāti, yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti. |
When the enlightenment factor of equanimity is present in him, he knows, ‘The enlightenment factor of equanimity is in me’; or when the enlightenment factor of equanimity is not present in him, he knows, ‘The enlightenment factor of equanimity is not in me.’ He also knows how the arising of the unarisen enlightenment factor of equanimity comes to be; and he knows how the arisen enlightenment factor of equanimity comes to fulfillment by development. |
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. |
Thus he abides contemplating phenomena in phenomena internally, or he abides contemplating phenomena in phenomena externally, or he abides contemplating phenomena in phenomena both internally and externally. |
Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. |
He abides contemplating the nature of origination in phenomena, or he abides contemplating the nature of passing away in phenomena, or he abides contemplating the nature of origination and passing away in phenomena. |
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya, anissito ca viharati, na ca kiñci loke upādiyati. |
Or his mindfulness is established that ‘there are phenomena’ to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. |
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. |
Thus too, bhikkhus, a bhikkhu abides contemplating phenomena in phenomena in terms of the seven factors of enlightenment. |
Bojjhaṅgapabbaṁ niṭṭhitaṁ. |
The section on the factors of enlightenment is finished. |
4.5. Dhammānupassanāsaccapabba |
4.5. The Section on the Truths |
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. |
Furthermore, bhikkhus, a bhikkhu abides contemplating phenomena in phenomena in terms of the four noble truths. |
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu? |
And how, bhikkhus, does a bhikkhu abide contemplating phenomena in phenomena in terms of the four noble truths? |
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 knows as it really is, ‘This is suffering’; he knows as it really is, ‘This is the origin of suffering’; he knows as it really is, ‘This is the cessation of suffering’; he knows as it really is, ‘This is the path leading to the cessation of suffering.’ |
Paṭhamabhāṇavāro niṭṭhito. |
The first recitation section is finished. |
4.5.1. Dukkhasaccaniddesa |
4.5.1. The Exposition of the Truth of Suffering |
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? |
And what, bhikkhus, is the noble truth of suffering? |
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi 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 getting what one wants is suffering. In short, the five aggregates of clinging are suffering. |
Katamā ca, bhikkhave, jāti? |
And what, bhikkhus, is birth? |
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho, ayaṁ vuccati, bhikkhave, jāti. |
Whatever birth, being born, descent, coming-to-be, coming-forth, appearance of aggregates, and acquisition of sense bases of the various beings in this or that class of beings, that is called, bhikkhus, birth. |
Katamā ca, bhikkhave, jarā? |
And what, bhikkhus, is aging? |
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko, ayaṁ vuccati, bhikkhave, jarā. |
Whatever aging, decrepitude, brokenness of teeth, graying of hair, wrinkling of skin, decline of life, and decay of the faculties of the various beings in this or that class of beings, that is called, bhikkhus, aging. |
Katamañca, bhikkhave, maraṇaṁ? |
And what, bhikkhus, is death? |
Yaṁ tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālakiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṁ vuccati, bhikkhave, maraṇaṁ. |
Whatever falling away, passing away, breaking up, disappearance, dying, death, completion of time, breaking up of the aggregates, casting off of the body, and interruption of the life faculty of the various beings from this or that class of beings, that is called, bhikkhus, death. |
Katamo ca, bhikkhave, soko? |
And what, bhikkhus, is sorrow? |
Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko, ayaṁ vuccati, bhikkhave, soko. |
Whatever sorrow, sorrowing, sorrowfulness, inner sorrow, inner deep sorrow of one who is beset by some misfortune or other, afflicted with some painful state or other, that is called, bhikkhus, sorrow. |
Katamo ca, bhikkhave, paridevo? |
And what, bhikkhus, is lamentation? |
Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ, ayaṁ vuccati, bhikkhave, paridevo. |
Whatever wailing, lamenting, wail, lament, state of wailing, state of lamenting of one who is beset by some misfortune or other, afflicted with some painful state or other, that is called, bhikkhus, lamentation. |
Katamañca, bhikkhave, dukkhaṁ? |
And what, bhikkhus, is pain? |
Yaṁ kho, bhikkhave, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccati, bhikkhave, dukkhaṁ. |
Whatever bodily pain, bodily discomfort, painful, uncomfortable feeling born of bodily contact, that is called, bhikkhus, pain. |
Katamañca, bhikkhave, domanassaṁ? |
And what, bhikkhus, is grief? |
Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccati, bhikkhave, domanassaṁ. |
Whatever mental pain, mental discomfort, painful, uncomfortable feeling born of mental contact, that is called, bhikkhus, grief. |
Katamo ca, bhikkhave, upāyāso? |
And what, bhikkhus, is despair? |
Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ, ayaṁ vuccati, bhikkhave, upāyāso. |
Whatever tribulation, despair, state of tribulation, state of despair of one who is beset by some misfortune or other, afflicted with some painful state or other, that is called, bhikkhus, despair. |
Katamo ca, bhikkhave, appiyehi sampayogo dukkho? |
And what, bhikkhus, is the suffering of association with the unloved? |
Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā, yā tehi saddhiṁ saṅgati samāgamo samodhānaṁ missībhāvo, ayaṁ vuccati, bhikkhave, appiyehi sampayogo dukkho. |
Here, whatever for one are unwanted, unloved, disagreeable sights, sounds, smells, tastes, tangibles, or phenomena, or those who wish one ill, who wish one harm, who wish one discomfort, who wish one no security from bondage; whatever meeting, coming together, union, or mixing with them, this is called, bhikkhus, the suffering of association with the unloved. |
Katamo ca, bhikkhave, piyehi vippayogo dukkho? |
And what, bhikkhus, is the suffering of separation from the loved? |
Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā dhammā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātisālohitā vā, yā tehi saddhiṁ asaṅgati asamāgamo asamodhānaṁ amissībhāvo, ayaṁ vuccati, bhikkhave, piyehi vippayogo dukkho. |
Here, whatever for one are wanted, loved, agreeable sights, sounds, smells, tastes, tangibles, or phenomena, or those who wish one well, who wish one good, who wish one comfort, who wish one security from bondage, such as mother or father or brother or sister or friends or colleagues or blood relatives; whatever non-meeting, non-coming together, non-union, non-mixing with them, this is called, bhikkhus, the suffering of separation from the loved. |
Katamañca, bhikkhave, yampicchaṁ na labhati tampi dukkhaṁ? |
And what, bhikkhus, is the suffering of not getting what one wants? |
Jātidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: |
In beings subject to birth, bhikkhus, such a wish arises: |
‘aho vata mayaṁ na jātidhammā assāma, na ca vata no jāti āgaccheyyā’ti. |
‘Oh, that we were not subject to birth, and that birth would not come to us!’ |
Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. |
But this is not to be gotten by wishing. This too is the suffering of not getting what one wants. |
Jarādhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati: |
In beings subject to aging, bhikkhus, such a wish arises: |
‘aho vata mayaṁ na jarādhammā assāma, na ca vata no jarā āgaccheyyā’ti. |
‘Oh, that we were not subject to aging, and that aging would not come to us!’ |
Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. |
But this is not to be gotten by wishing. This too is the suffering of not getting what one wants. |
Byādhidhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na byādhidhammā assāma, na ca vata no byādhi āgaccheyyā’ti. |
In beings subject to illness, bhikkhus, such a wish arises: ‘Oh, that we were not subject to illness, and that illness would not come to us!’ |
Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. |
But this is not to be gotten by wishing. This too is the suffering of not getting what one wants. |
Maraṇadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na maraṇadhammā assāma, na ca vata no maraṇaṁ āgaccheyyā’ti. |
In beings subject to death, bhikkhus, such a wish arises: ‘Oh, that we were not subject to death, and that death would not come to us!’ |
Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. |
But this is not to be gotten by wishing. This too is the suffering of not getting what one wants. |
Sokaparidevadukkhadomanassupāyāsadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsaā āgaccheyyun’ti. |
In beings subject to sorrow, lamentation, pain, grief, and despair, bhikkhus, such a wish arises: ‘Oh, that we were not subject to sorrow, lamentation, pain, grief, and despair, and that sorrow, lamentation, pain, grief, and despair would not come to us!’ |
Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ. |
But this is not to be gotten by wishing. This too is the suffering of not getting what one wants. |
Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā? |
And what, bhikkhus, in short, are the five aggregates of clinging that are suffering? |
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. |
They are: the aggregate of clinging to material form, the aggregate of clinging to feeling, the aggregate of clinging to perception, the aggregate of clinging to volitional formations, the aggregate of clinging to consciousness. |
Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā. |
These are called, bhikkhus, in short, the five aggregates of clinging that are suffering. |
Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ. |
This is called, bhikkhus, the noble truth of suffering. |
4.5.2. Samudayasaccaniddesa |
4.5.2. The Exposition of the Truth of the Origin |
Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? |
And what, bhikkhus, is the noble truth of the origin of suffering? |
Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—kāmataṇhā bhavataṇhā vibhavataṇhā. |
It is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is—craving for sensual pleasures, craving for existence, craving for non-existence. |
Sā kho panesā, bhikkhave, taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? |
And where, bhikkhus, does this craving, when arising, arise? Where, when settling, does it settle? |
Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Whatever in the world is of a dear and pleasant nature, it is here that this craving, when arising, arises; it is here that, when settling, it settles. |
Kiñca loke piyarūpaṁ sātarūpaṁ? |
And what in the world is of a dear and pleasant nature? |
Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
The eye in the world is of a dear and pleasant nature. It is here that this craving, when arising, arises; it is here that, when settling, it settles. |
Sotaṁ loke …pe… ghānaṁ loke … jivhā loke … kāyo loke … mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
The ear in the world… and so on… the nose in the world… the tongue in the world… the body in the world… the mind in the world is of a dear and pleasant nature. It is here that this craving, when arising, arises; it is here that, when settling, it settles. |
Rūpā loke … saddā loke … gandhā loke … rasā loke … phoṭṭhabbā loke … dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Forms in the world… sounds in the world… odors in the world… tastes in the world… tangibles in the world… phenomena in the world are of a dear and pleasant nature. It is here that this craving, when arising, arises; it is here that, when settling, it settles. |
Cakkhuviññāṇaṁ loke … sotaviññāṇaṁ loke … ghānaviññāṇaṁ loke … jivhāviññāṇaṁ loke … kāyaviññāṇaṁ loke … manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Eye-consciousness in the world… ear-consciousness in the world… nose-consciousness in the world… tongue-consciousness in the world… body-consciousness in the world… mind-consciousness in the world is of a dear and pleasant nature. It is here that this craving, when arising, arises; it is here that, when settling, it settles. |
Cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Eye-contact in the world… ear-contact in the world… nose-contact in the world… tongue-contact in the world… body-contact in the world… mind-contact in the world is of a dear and pleasant nature. It is here that this craving, when arising, arises; it is here that, when settling, it settles. |
Cakkhusamphassajā vedanā loke … sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke … jivhāsamphassajā vedanā loke … kāyasamphassajā vedanā loke … manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Feeling born of eye-contact in the world… feeling born of ear-contact in the world… feeling born of nose-contact in the world… feeling born of tongue-contact in the world… feeling born of body-contact in the world… feeling born of mind-contact in the world is of a dear and pleasant nature. It is here that this craving, when arising, arises; it is here that, when settling, it settles. |
Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Perception of forms in the world… perception of sounds in the world… perception of odors in the world… perception of tastes in the world… perception of tangibles in the world… perception of phenomena in the world is of a dear and pleasant nature. It is here that this craving, when arising, arises; it is here that, when settling, it settles. |
Rūpasañcetanā loke … saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Volition regarding forms in the world… volition regarding sounds in the world… volition regarding odors in the world… volition regarding tastes in the world… volition regarding tangibles in the world… volition regarding phenomena in the world is of a dear and pleasant nature. It is here that this craving, when arising, arises; it is here that, when settling, it settles. |
Rūpataṇhā loke … saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke … phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Craving for forms in the world… craving for sounds in the world… craving for odors in the world… craving for tastes in the world… craving for tangibles in the world… craving for phenomena in the world is of a dear and pleasant nature. It is here that this craving, when arising, arises; it is here that, when settling, it settles. |
Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Thought about forms in the world… thought about sounds in the world… thought about odors in the world… thought about tastes in the world… thought about tangibles in the world… thought about phenomena in the world is of a dear and pleasant nature. It is here that this craving, when arising, arises; it is here that, when settling, it settles. |
Rūpavicāro loke … saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke … dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. |
Evaluation of forms in the world… evaluation of sounds in the world… evaluation of odors in the world… evaluation of tastes in the world… evaluation of tangibles in the world… evaluation of phenomena in the world is of a dear and pleasant nature. It is here that this craving, when arising, arises; it is here that, when settling, it settles. |
Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ. |
This is called, bhikkhus, the noble truth of the origin of suffering. |
4.5.3. Nirodhasaccaniddesa |
4.5.3. The Exposition of the Truth of Cessation |
Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ? |
And what, bhikkhus, is the noble truth of the cessation of suffering? |
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. |
It is the remainderless fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it. |
Sā kho panesā, bhikkhave, taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? |
And where, bhikkhus, is this craving, when being abandoned, abandoned? Where, when ceasing, does it cease? |
Yaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
Whatever in the world is of a dear and pleasant nature, it is here that this craving, when being abandoned, is abandoned; it is here that, when ceasing, it ceases. |
Kiñca loke piyarūpaṁ sātarūpaṁ? |
And what in the world is of a dear and pleasant nature? |
Cakkhu loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
The eye in the world is of a dear and pleasant nature. It is here that this craving, when being abandoned, is abandoned; it is here that, when ceasing, it ceases. |
Sotaṁ loke …pe… ghānaṁ loke … jivhā loke … kāyo loke … mano loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
The ear in the world… and so on… the nose in the world… the tongue in the world… the body in the world… the mind in the world is of a dear and pleasant nature. It is here that this craving, when being abandoned, is abandoned; it is here that, when ceasing, it ceases. |
Rūpā loke … saddā loke … gandhā loke … rasā loke … phoṭṭhabbā loke … dhammā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
Forms in the world… sounds in the world… odors in the world… tastes in the world… tangibles in the world… phenomena in the world are of a dear and pleasant nature. It is here that this craving, when being abandoned, is abandoned; it is here that, when ceasing, it ceases. |
Cakkhuviññāṇaṁ loke … sotaviññāṇaṁ loke … ghānaviññāṇaṁ loke … jivhāviññāṇaṁ loke … kāyaviññāṇaṁ loke … manoviññāṇaṁ loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
Eye-consciousness in the world… ear-consciousness in the world… nose-consciousness in the world… tongue-consciousness in the world… body-consciousness in the world… mind-consciousness in the world is of a dear and pleasant nature. It is here that this craving, when being abandoned, is abandoned; it is here that, when ceasing, it ceases. |
Cakkhusamphasso loke … sotasamphasso loke … ghānasamphasso loke … jivhāsamphasso loke … kāyasamphasso loke … manosamphasso loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
Eye-contact in the world… ear-contact in the world… nose-contact in the world… tongue-contact in the world… body-contact in the world… mind-contact in the world is of a dear and pleasant nature. It is here that this craving, when being abandoned, is abandoned; it is here that, when ceasing, it ceases. |
Cakkhusamphassajā vedanā loke … sotasamphassajā vedanā loke … ghānasamphassajā vedanā loke … jivhāsamphassajā vedanā loke … kāyasamphassajā vedanā loke … manosamphassajā vedanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
Feeling born of eye-contact in the world… feeling born of ear-contact in the world… feeling born of nose-contact in the world… feeling born of tongue-contact in the world… feeling born of body-contact in the world… feeling born of mind-contact in the world is of a dear and pleasant nature. It is here that this craving, when being abandoned, is abandoned; it is here that, when ceasing, it ceases. |
Rūpasaññā loke … saddasaññā loke … gandhasaññā loke … rasasaññā loke … phoṭṭhabbasaññā loke … dhammasaññā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
Perception of forms in the world… perception of sounds in the world… perception of odors in the world… perception of tastes in the world… perception of tangibles in the world… perception of phenomena in the world is of a dear and pleasant nature. It is here that this craving, when being abandoned, is abandoned; it is here that, when ceasing, it ceases. |
Rūpasañcetanā loke … saddasañcetanā loke … gandhasañcetanā loke … rasasañcetanā loke … phoṭṭhabbasañcetanā loke … dhammasañcetanā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
Volition regarding forms in the world… volition regarding sounds in the world… volition regarding odors in the world… volition regarding tastes in the world… volition regarding tangibles in the world… volition regarding phenomena in the world is of a dear and pleasant nature. It is here that this craving, when being abandoned, is abandoned; it is here that, when ceasing, it ceases. |
Rūpataṇhā loke … saddataṇhā loke … gandhataṇhā loke … rasataṇhā loke … phoṭṭhabbataṇhā loke … dhammataṇhā loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
Craving for forms in the world… craving for sounds in the world… craving for odors in the world… craving for tastes in the world… craving for tangibles in the world… craving for phenomena in the world is of a dear and pleasant nature. It is here that this craving, when being abandoned, is abandoned; it is here that, when ceasing, it ceases. |
Rūpavitakko loke … saddavitakko loke … gandhavitakko loke … rasavitakko loke … phoṭṭhabbavitakko loke … dhammavitakko loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
Thought about forms in the world… thought about sounds in the world… thought about odors in the world… thought about tastes in the world… thought about tangibles in the world… thought about phenomena in the world is of a dear and pleasant nature. It is here that this craving, when being abandoned, is abandoned; it is here that, when ceasing, it ceases. |
Rūpavicāro loke … saddavicāro loke … gandhavicāro loke … rasavicāro loke … phoṭṭhabbavicāro loke … dhammavicāro loke piyarūpaṁ sātarūpaṁ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. |
Evaluation of forms in the world… evaluation of sounds in the world… evaluation of odors in the world… evaluation of tastes in the world… evaluation of tangibles in the world… evaluation of phenomena in the world is of a dear and pleasant nature. It is here that this craving, when being abandoned, is abandoned; it is here that, when ceasing, it ceases. |
Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ. |
This is called, bhikkhus, the noble truth of the cessation of suffering. |
4.5.4. Maggasaccaniddesa |
4.5.4. The Exposition of the Truth of the Path |
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—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. |
It is this very Noble Eightfold Path, that is—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
Katamā ca, bhikkhave, sammādiṭṭhi? |
And what, bhikkhus, is right view? |
Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ. |
Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the path leading to the cessation of suffering. |
Ayaṁ vuccati, bhikkhave, sammādiṭṭhi. |
This is called, bhikkhus, right view. |
Katamo ca, bhikkhave, sammāsaṅkappo? |
And what, bhikkhus, is right intention? |
Nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo. |
The intention of renunciation, the intention of non-ill will, the intention of non-harming. |
Ayaṁ vuccati, bhikkhave, sammāsaṅkappo. |
This is called, bhikkhus, right intention. |
Katamā ca, bhikkhave, sammāvācā? |
And what, bhikkhus, is right speech? |
Musāvādā veramaṇī pisuṇāya vācāya veramaṇī pharusāya vācāya veramaṇī samphappalāpā veramaṇī. |
Abstention from false speech, abstention from slanderous speech, abstention from harsh speech, abstention from idle chatter. |
Ayaṁ vuccati, bhikkhave, sammāvācā. |
This is called, bhikkhus, right speech. |
Katamo ca, bhikkhave, sammākammanto? |
And what, bhikkhus, is right action? |
Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesumicchācārā veramaṇī. |
Abstention from taking life, abstention from taking what is not given, abstention from sexual misconduct. |
Ayaṁ vuccati, bhikkhave, sammākammanto. |
This is called, bhikkhus, right action. |
Katamo ca, bhikkhave, sammāājīvo? |
And what, bhikkhus, is right livelihood? |
Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti. |
Here, bhikkhus, a noble-one's-disciple, having abandoned a wrong mode of livelihood, makes his living by a right mode of livelihood. |
Ayaṁ vuccati, bhikkhave, sammāājīvo. |
This is called, bhikkhus, right livelihood. |
Katamo ca, bhikkhave, sammāvāyāmo? |
And what, bhikkhus, is right effort? |
Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
Here, bhikkhus, a bhikkhu generates desire, endeavors, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil, unwholesome states; |
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
he generates desire, endeavors, arouses energy, exerts his mind, and strives for the abandoning of arisen evil, unwholesome states; |
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; |
he generates desire, endeavors, arouses energy, exerts his mind, and strives for the arising of unarisen wholesome states; |
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. |
he generates desire, endeavors, arouses energy, exerts his mind, and strives for the maintenance, non-disappearance, strengthening, increase, and fulfillment by development of arisen wholesome states. |
Ayaṁ vuccati, bhikkhave, sammāvāyāmo. |
This is called, bhikkhus, right effort. |
Katamā ca, bhikkhave, sammāsati? |
And what, bhikkhus, is right mindfulness? |
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; |
Here, bhikkhus, a bhikkhu abides contemplating the body in the body, ardent, fully aware, and mindful, having subdued longing and dejection in regard to the world; |
vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; |
he abides contemplating feelings in feelings, ardent, fully aware, and mindful, having subdued longing and dejection in regard to the world; |
citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; |
he abides contemplating mind in mind, ardent, fully aware, and mindful, having subdued longing and dejection in regard to the world; |
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
he abides contemplating phenomena in phenomena, ardent, fully aware, and mindful, having subdued longing and dejection in regard to the world. |
Ayaṁ vuccati, bhikkhave, sammāsati. |
This is called, bhikkhus, right mindfulness. |
Katamo ca, bhikkhave, sammāsamādhi? |
And what, bhikkhus, is right concentration? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and abides in the first jhāna, which is accompanied by directed thought and evaluation, with rapture and pleasure born of seclusion. |
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
With the stilling of directed thought and evaluation, he enters upon and abides in the second jhāna, which has internal confidence and unification of mind, is without directed thought and evaluation, and has rapture and pleasure 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 as well of rapture, he abides in equanimity, and mindful and fully aware, he experiences pleasure with the body, and enters upon and abides in the third jhāna, on account of which the noble ones declare, ‘He is an equanimous, mindful, pleasant abider.’ |
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 passing away of joy and grief, he enters upon and abides in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. |
Ayaṁ vuccati, bhikkhave, sammāsamādhi. |
This is called, bhikkhus, right concentration. |
Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. |
This is called, bhikkhus, the noble truth of the path leading to the cessation of suffering. |
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati, bahiddhā vā dhammesu dhammānupassī viharati, ajjhattabahiddhā vā dhammesu dhammānupassī viharati. |
Thus he abides contemplating phenomena in phenomena internally, or he abides contemplating phenomena in phenomena externally, or he abides contemplating phenomena in phenomena both internally and externally. |
Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati. |
He abides contemplating the nature of origination in phenomena, or he abides contemplating the nature of passing away in phenomena, or he abides contemplating the nature of origination and passing away in phenomena. |
‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati. |
Or his mindfulness is established that ‘there are phenomena’ to the extent necessary for bare knowledge and continuous mindfulness. And he abides independent, not clinging to anything in the world. |
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu. |
Thus too, bhikkhus, a bhikkhu abides contemplating phenomena in phenomena in terms of the four noble truths. |
Saccapabbaṁ niṭṭhitaṁ. |
The section on the truths is finished. |
Dhammānupassanā niṭṭhitā. |
Contemplation of phenomena is finished. |
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattavassāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; |
Whoever, bhikkhus, should thus develop these four foundations of mindfulness for seven years, one of two fruits can be expected for him: either final knowledge in this very life, |
sati vā upādisese anāgāmitā. |
or, if there is a trace of clinging left, non-return. |
Tiṭṭhantu, bhikkhave, sattavassāni. |
Let alone, bhikkhus, seven years. |
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha vassāni …pe… pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ … tiṭṭhatu, bhikkhave, ekaṁ vassaṁ. |
Whoever, bhikkhus, should thus develop these four foundations of mindfulness for six years… and so on… five years… four years… three years… two years… one year… let alone, bhikkhus, one year. |
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattamāsāni, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; |
Whoever, bhikkhus, should thus develop these four foundations of mindfulness for seven months, one of two fruits can be expected for him: either final knowledge in this very life, |
sati vā upādisese anāgāmitā. |
or, if there is a trace of clinging left, non-return. |
Tiṭṭhantu, bhikkhave, satta māsāni. |
Let alone, bhikkhus, seven months. |
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya cha māsāni …pe… pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṁ māsaṁ … aḍḍhamāsaṁ … tiṭṭhatu, bhikkhave, aḍḍhamāso. |
Whoever, bhikkhus, should thus develop these four foundations of mindfulness for six months… and so on… five months… four months… three months… two months… one month… half a month… let alone, bhikkhus, half a month. |
Yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṁ bhāveyya sattāhaṁ, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ diṭṭheva dhamme aññā; |
Whoever, bhikkhus, should thus develop these four foundations of mindfulness for seven days, one of two fruits can be expected for him: either final knowledge in this very life, |
sati vā upādisese anāgāmitāti. |
or, if there is a trace of clinging left, non-return. |
Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti. |
“This is the direct path, bhikkhus, for the purification of beings, for the surmounting of sorrow and lamentation, for the disappearance of pain and grief, for the attainment of the true way, for the realization of Nibbāna, that is, the four foundations of mindfulness.” |
Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttan”ti. |
Thus it was said, and in reference to this it was said. |
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. |
Mahāsatipaṭṭhānasuttaṁ niṭṭhitaṁ navamaṁ. |
The Mahāsatipaṭṭhāna Sutta, the ninth, is finished. |
dn23 |
dn23 |
Dīgha Nikāya 23 |
Dīgha Nikāya 23 |
Pāyāsisutta |
The Pāyāsi Sutta |
Evaṁ me sutaṁ—ekaṁ samayaṁ āyasmā kumārakassapo kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena setabyā nāma kosalānaṁ nagaraṁ tadavasari. |
Thus have I heard. On one occasion the Venerable Kumārakassapa was wandering on tour in the Kosalan country with a great Saṅgha of bhikkhus, with about five hundred bhikkhus, and he arrived at a Kosalan town named Setabyā. |
Tatra sudaṁ āyasmā kumārakassapo setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane. |
There the Venerable Kumārakassapa stayed in Setabyā, to the north of Setabyā in the Siṁsapā grove. |
Tena kho pana samayena pāyāsi rājañño setabyaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ. |
At that time the prince Pāyāsi was dwelling in Setabyā, a place teeming with life, with grasslands, woodlands, and water, and with grain, a royal property, a royal gift, a sacred donation given by King Pasenadi of Kosala. |
1. Pāyāsirājaññavatthu |
1. The Story of Prince Pāyāsi |
Tena kho pana samayena pāyāsissa rājaññassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: |
At that time, a wrong view of this sort had arisen in Prince Pāyāsi: |
“itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. |
“Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.” |
Assosuṁ kho setabyakā brāhmaṇagahapatikā: |
The brahmin householders of Setabyā heard: |
“samaṇo khalu bho kumārakassapo samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane. |
“The ascetic Kumārakassapa, a disciple of the ascetic Gotama, while wandering on tour in the Kosalan country with a great Saṅgha of bhikkhus, with about five hundred bhikkhus, has arrived at Setabyā and is staying in Setabyā, to the north of Setabyā in the Siṁsapā grove. |
Taṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
And of that venerable Kumārakassapa, a good report of his fame has spread thus: |
‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā ca. |
‘He is wise, astute, intelligent, learned, a brilliant speaker, of fine eloquence, and he is both senior and an Arahant. |
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī’”ti. |
It is good to see such Arahants.’” |
Atha kho setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṁsapāvanaṁ. |
Then the brahmin householders of Setabyā, having left Setabyā in numerous groups and companies, went northwards towards the Siṁsapā grove. |
Tena kho pana samayena pāyāsi rājañño uparipāsāde divāseyyaṁ upagato hoti. |
At that time, Prince Pāyāsi had gone up to the upper terrace of his palace for his day-rest. |
Addasā kho pāyāsi rājañño setabyake brāhmaṇagahapatike setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūte uttarenamukhe gacchante yena siṁsapāvanaṁ, disvā khattaṁ āmantesi: |
Prince Pāyāsi saw the brahmin householders of Setabyā leaving Setabyā in numerous groups and companies, going northwards towards the Siṁsapā grove. Seeing them, he addressed his steward: |
“kiṁ nu kho, bho khatte, setabyakā brāhmaṇagahapatikā setabyāya nikkhamitvā saṅghasaṅghī gaṇībhūtā uttarenamukhā gacchanti yena siṁsapāvanan”ti? |
“Why, my good steward, are the brahmin householders of Setabyā leaving Setabyā in numerous groups and companies, going northwards towards the Siṁsapā grove?” |
“Atthi kho, bho, samaṇo kumārakassapo, samaṇassa gotamassa sāvako kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi setabyaṁ anuppatto setabyāyaṁ viharati uttarena setabyaṁ siṁsapāvane. |
“There is, sir, the ascetic Kumārakassapa, a disciple of the ascetic Gotama, who while wandering on tour in the Kosalan country with a great Saṅgha of bhikkhus, with about five hundred bhikkhus, has arrived at Setabyā and is staying in Setabyā, to the north of Setabyā in the Siṁsapā grove. |
Taṁ kho pana bhavantaṁ kumārakassapaṁ evaṁ kalyāṇo kittisaddo abbhuggato: |
And of that venerable Kumārakassapa, a good report of his fame has spread thus: |
‘paṇḍito byatto medhāvī bahussuto cittakathī kalyāṇapaṭibhāno vuddho ceva arahā cā’ti. |
‘He is wise, astute, intelligent, learned, a brilliant speaker, of fine eloquence, and he is both senior and an Arahant.’ |
Tamete bhavantaṁ kumārakassapaṁ dassanāya upasaṅkamantī”ti. |
They are going to see that venerable Kumārakassapa.” |
“Tena hi, bho khatte, yena setabyakā brāhmaṇagahapatikā tenupasaṅkama; |
“Then, my good steward, go to the brahmin householders of Setabyā; |
upasaṅkamitvā setabyake brāhmaṇagahapatike evaṁ vadehi: |
having approached, speak to the brahmin householders of Setabyā thus: |
‘pāyāsi, bho, rājañño evamāha—āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasaṅkamissatī’ti. |
‘Prince Pāyāsi, sirs, says this—Let the venerable ones please wait, Prince Pāyāsi too will go to see the ascetic Kumārakassapa.’ |
Purā samaṇo kumārakassapo setabyake brāhmaṇagahapatike bāle abyatte saññāpeti: |
Before the ascetic Kumārakassapa persuades the foolish and inexpert brahmin householders of Setabyā that: |
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti. |
‘Thus, there is another world, there are spontaneously born beings, there is a fruit and result of good and bad actions.’ |
Natthi hi, bho khatte, paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. |
For there is no other world, my good steward, there are no spontaneously born beings, there is no fruit or result of good and bad actions.” |
“Evaṁ, bho”ti kho so khattā pāyāsissa rājaññassa paṭissutvā yena setabyakā brāhmaṇagahapatikā tenupasaṅkami; |
“Yes, sir,” that steward replied to Prince Pāyāsi, and went to the brahmin householders of Setabyā; |
upasaṅkamitvā setabyake brāhmaṇagahapatike etadavoca: |
having approached, he said this to the brahmin householders of Setabyā: |
“pāyāsi, bho, rājañño evamāha, āgamentu kira bhavanto, pāyāsipi rājañño samaṇaṁ kumārakassapaṁ dassanāya upasaṅkamissatī”ti. |
“Prince Pāyāsi, sirs, says this, let the venerable ones please wait, Prince Pāyāsi too will go to see the ascetic Kumārakassapa.” |
Atha kho pāyāsi rājañño setabyakehi brāhmaṇagahapatikehi parivuto yena siṁsapāvanaṁ yenāyasmā kumārakassapo tenupasaṅkami; |
Then Prince Pāyāsi, surrounded by the brahmin householders of Setabyā, went to the Siṁsapā grove, to the Venerable Kumārakassapa; |
upasaṅkamitvā āyasmatā kumārakassapena saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
having approached, he exchanged greetings with the Venerable Kumārakassapa. Having exchanged courteous and memorable greetings, he sat down to one side. |
Setabyakāpi kho brāhmaṇagahapatikā appekacce āyasmantaṁ kumārakassapaṁ abhivādetvā ekamantaṁ nisīdiṁsu; |
The brahmin householders of Setabyā also, some, having paid homage to the Venerable Kumārakassapa, sat down to one side; |
appekacce āyasmatā kumārakassapena saddhiṁ sammodiṁsu; |
some exchanged greetings with the Venerable Kumārakassapa; |
sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. |
having exchanged courteous and memorable greetings, they sat down to one side. |
Appekacce yenāyasmā kumārakassapo tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu. |
Some, having raised their joined palms towards the Venerable Kumārakassapa, sat down to one side. |
Appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu. |
Some announced their name and clan and sat down to one side. |
Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. |
Some, remaining silent, sat down to one side. |
2. Natthikavāda |
2. The Annihilationist View |
Ekamantaṁ nisinno kho pāyāsi rājañño āyasmantaṁ kumārakassapaṁ etadavoca: |
Seated to one side, Prince Pāyāsi said this to the Venerable Kumārakassapa: |
“ahañhi, bho kassapa, evaṁvādī evaṁdiṭṭhī: |
“I, venerable Kassapa, am of this view, of this doctrine: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
“Nāhaṁ, rājañña, evaṁvādiṁ evaṁdiṭṭhiṁ addasaṁ vā assosiṁ vā. |
“I have neither seen nor heard, Prince, of one with such a view, with such a doctrine. |
Kathañhi nāma evaṁ vadeyya: |
How can one possibly say: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti? |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions’?” |
2.1. Candimasūriyaupamā |
2.1. The Sun and Moon Simile |
Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṁ byākareyyāsi. |
Well then, Prince, I will question you in return on this very matter. As it pleases you, so you may answer it. |
Taṁ kiṁ maññasi, rājañña, ime candimasūriyā imasmiṁ vā loke parasmiṁ vā, devā vā te manussā vā”ti? |
What do you think, Prince, are this sun and moon in this world or in another world? Are they devas or humans?” |
“Ime, bho kassapa, candimasūriyā parasmiṁ loke, na imasmiṁ; |
“This sun and moon, venerable Kassapa, are in another world, not in this one; |
devā te na manussā”ti. |
they are devas, not humans.” |
“Imināpi kho te, rājañña, pariyāyena evaṁ hotu—itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. |
“By this line of reasoning, Prince, let it be thus for you—thus, there is another world, there are spontaneously born beings, there is a fruit and result of good and bad actions.” |
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: |
“Although the venerable Kassapa says this, yet it still seems to me thus: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
“Atthi pana, rājañña, pariyāyo, yena te pariyāyena evaṁ hoti: |
“Is there, Prince, any line of reasoning by which it seems to you thus: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti? |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions’?” |
“Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: |
“There is, venerable Kassapa, a line of reasoning by which it seems to me thus: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
“Yathā kathaṁ viya, rājaññā”ti? |
“How so, Prince?” |
“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī. |
“Here, venerable Kassapa, my friends, colleagues, relatives, and kin are killers of living beings, takers of what is not given, committers of sexual misconduct, liars, slanderers, of harsh speech, idle chatterers, covetous, with minds of ill will, and of wrong view. |
Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. |
At a later time they become sick, afflicted, gravely ill. |
Yadāhaṁ jānāmi: |
When I know: |
‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
‘They will not now recover from this sickness,’ I approach them and say this: |
‘santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
‘There are, sirs, some ascetics and brahmins of this view, of this doctrine: |
“ye te pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti. |
“Those who are killers of living beings, takers of what is not given, committers of sexual misconduct, liars, slanderers, of harsh speech, idle chatterers, covetous, with minds of ill will, and of wrong view, they, with the breakup of the body, after death, are reborn in a state of deprivation, a bad destination, a lower realm, in hell.” |
Bhavanto kho pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī. |
You venerable ones have been killers of living beings… and of wrong view. |
Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissanti. |
If the words of those venerable ascetics and brahmins are true, you venerable ones, with the breakup of the body, after death, will be reborn in a state of deprivation, a bad destination, a lower realm, in hell. |
Sace, bho, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyātha, yena me āgantvā āroceyyātha: |
If, sirs, with the breakup of the body, after death, you should be reborn in a state of deprivation, a bad destination, a lower realm, in hell, then please come and inform me: |
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. |
“Thus, there is another world, there are spontaneously born beings, there is a fruit and result of good and bad actions.” |
Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti. |
You venerable ones are trustworthy and reliable to me; what is seen by you, will be just as if seen by myself.’ |
Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti. |
Though they agree, saying ‘Very well,’ they neither come back to inform me, nor do they send a messenger. |
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: |
This too, venerable Kassapa, is a line of reasoning by which it seems to me thus: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
2.2. Coraupamā |
2.2. The Thief Simile |
“Tena hi, rājañña, taññevettha paṭipucchissāmi. |
“Well then, Prince, I will question you in return on this very matter. |
Yathā te khameyya tathā naṁ byākareyyāsi. |
As it pleases you, so you may answer it. |
Taṁ kiṁ maññasi, rājañña, idha te purisā coraṁ āgucāriṁ gahetvā dasseyyuṁ: |
What do you think, Prince? Suppose your men were to seize a thief, a criminal, and show him to you, saying: |
‘ayaṁ te, bhante, coro āgucārī; |
‘This, sire, is a thief, a criminal; |
imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. |
inflict on him what punishment you wish.’ |
Te tvaṁ evaṁ vadeyyāsi: |
And you were to say to them: |
‘tena hi, bho, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane sīsaṁ chindathā’ti. |
‘Then, sirs, bind this man’s arms tightly behind his back with a strong rope, shave his head, and with a harsh-sounding drum, lead him from street to street and from crossroad to crossroad, and having led him out by the southern gate, to the south of the town, at the place of execution, cut off his head.’ |
Te ‘sādhū’ti paṭissutvā taṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa āghātane nisīdāpeyyuṁ. |
They, having replied ‘Very well,’ would bind that man’s arms tightly behind his back with a strong rope, shave his head, and with a harsh-sounding drum, lead him from street to street and from crossroad to crossroad, and having led him out by the southern gate, they would make him sit down to the south of the town at the place of execution. |
Labheyya nu kho so coro coraghātesu: |
Would that thief get his wish from the executioners: |
‘āgamentu tāva bhavanto coraghātā, amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti, udāhu vippalapantasseva coraghātā sīsaṁ chindeyyun”ti? |
‘Let the venerable executioners please wait, in such-and-such a village or town I have friends, colleagues, relatives, and kin, let me go and inform them before I return,’ or would the executioners cut off his head as he was babbling?” |
“Na hi so, bho kassapa, coro labheyya coraghātesu: |
“He would not, venerable Kassapa, get his wish from the executioners: |
‘āgamentu tāva bhavanto coraghātā amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti. |
‘Let the venerable executioners please wait, in such-and-such a village or town I have friends, colleagues, relatives, and kin, let me go and inform them before I return.’ |
Atha kho naṁ vippalapantasseva coraghātā sīsaṁ chindeyyun”ti. |
Rather, they would cut off his head as he was babbling.” |
“So hi nāma, rājañña, coro manusso manussabhūtesu coraghātesu na labhissati: |
“If that thief, Prince, a human being, cannot get his wish from human executioners: |
‘āgamentu tāva bhavanto coraghātā, amukasmiṁ me gāme vā nigame vā mittāmaccā ñātisālohitā, yāvāhaṁ tesaṁ uddisitvā āgacchāmī’ti. |
‘Let the venerable executioners please wait, in such-and-such a village or town I have friends, colleagues, relatives, and kin, let me go and inform them before I return,’ |
Kiṁ pana te mittāmaccā ñātisālohitā pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavācā pharusavācā samphappalāpī abhijjhālū byāpannacittā micchādiṭṭhī, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā labhissanti nirayapālesu: |
what then of your friends, colleagues, relatives, and kin, who were killers of living beings… of wrong view, who with the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, a lower realm, in hell? Could they get their wish from the guardians of hell: |
‘āgamentu tāva bhavanto nirayapālā, yāva mayaṁ pāyāsissa rājaññassa gantvā ārocema: |
‘Let the venerable guardians of hell please wait, let us go to Prince Pāyāsi and inform him: |
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”’ti? |
“Thus, there is another world, there are spontaneously born beings, there is a fruit and result of good and bad actions”’? |
Imināpi kho te, rājañña, pariyāyena evaṁ hotu: |
By this line of reasoning too, Prince, let it be thus for you: |
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is another world, there are spontaneously born beings, there is a fruit and result of good and bad actions.’” |
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: |
“Although the venerable Kassapa says this, yet it still seems to me thus: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
“Atthi pana, rājañña, pariyāyo yena te pariyāyena evaṁ hoti: |
“Is there, Prince, any other line of reasoning by which it seems to you thus: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti? |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions’?” |
“Atthi, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: |
“There is, venerable Kassapa, another line of reasoning by which it seems to me thus: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
“Yathā kathaṁ viya, rājaññā”ti? |
“How so, Prince?” |
“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī. |
“Here, venerable Kassapa, my friends, colleagues, relatives, and kin have abstained from killing living beings, abstained from taking what is not given, abstained from sexual misconduct, abstained from false speech, abstained from slanderous speech, abstained from harsh speech, abstained from idle chatter, are not covetous, have minds without ill will, and are of right view. |
Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. |
At a later time they become sick, afflicted, gravely ill. |
Yadāhaṁ jānāmi: |
When I know: |
‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
‘They will not now recover from this sickness,’ I approach them and say this: |
‘santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
‘There are, sirs, some ascetics and brahmins of this view, of this doctrine: |
“ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. |
“Those who have abstained from killing living beings… are of right view, they, with the breakup of the body, after death, are reborn in a good destination, a heavenly world.” |
Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī. |
You venerable ones have abstained from killing living beings… and are of right view. |
Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissanti. |
If the words of those venerable ascetics and brahmins are true, you venerable ones, with the breakup of the body, after death, will be reborn in a good destination, a heavenly world. |
Sace, bho, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyātha, yena me āgantvā āroceyyātha: |
If, sirs, with the breakup of the body, after death, you should be reborn in a good destination, a heavenly world, then please come and inform me: |
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. |
“Thus, there is another world, there are spontaneously born beings, there is a fruit and result of good and bad actions.” |
Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti. |
You venerable ones are trustworthy and reliable to me; what is seen by you, will be just as if seen by myself.’ |
Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti. |
Though they agree, saying ‘Very well,’ they neither come back to inform me, nor do they send a messenger. |
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: |
This too, venerable Kassapa, is a line of reasoning by which it seems to me thus: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
2.3. Gūthakūpapurisaupamā |
2.3. The Man in the Cesspool Simile |
“Tena hi, rājañña, upamaṁ te karissāmi. |
“Well then, Prince, I will give you a simile. |
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. |
By a simile, some wise people here understand the meaning of what is said. |
Seyyathāpi, rājañña, puriso gūthakūpe sasīsakaṁ nimuggo assa. |
Suppose, Prince, a man were to be plunged headfirst into a cesspool. |
Atha tvaṁ purise āṇāpeyyāsi: |
Then you were to order your men: |
‘tena hi, bho, taṁ purisaṁ tamhā gūthakūpā uddharathā’ti. |
‘Then, sirs, lift that man out of that cesspool.’ |
Te ‘sādhū’ti paṭissutvā taṁ purisaṁ tamhā gūthakūpā uddhareyyuṁ. |
They, having replied ‘Very well,’ would lift that man out of that cesspool. |
Te tvaṁ evaṁ vadeyyāsi: |
Then you would say to them: |
‘tena hi, bho, tassa purisassa kāyā veḷupesikāhi gūthaṁ sunimmajjitaṁ nimmajjathā’ti. |
‘Then, sirs, scrape the filth thoroughly from that man’s body with bamboo scrapers.’ |
Te ‘sādhū’ti paṭissutvā tassa purisassa kāyā veḷupesikāhi gūthaṁ sunimmajjitaṁ nimmajjeyyuṁ. |
They, having replied ‘Very well,’ would scrape the filth thoroughly from that man’s body with bamboo scrapers. |
Te tvaṁ evaṁ vadeyyāsi: |
Then you would say to them: |
‘tena hi, bho, tassa purisassa kāyaṁ paṇḍumattikāya tikkhattuṁ subbaṭṭitaṁ ubbaṭṭethā’ti. |
‘Then, sirs, rub that man’s body three times with a well-pounded paste of yellow clay.’ |
Te tassa purisassa kāyaṁ paṇḍumattikāya tikkhattuṁ subbaṭṭitaṁ ubbaṭṭeyyuṁ. |
They would rub that man’s body three times with a well-pounded paste of yellow clay. |
Te tvaṁ evaṁ vadeyyāsi: |
Then you would say to them: |
‘tena hi, bho, taṁ purisaṁ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṁ suppadhotaṁ karothā’ti. |
‘Then, sirs, anoint that man with oil and wash him thoroughly three times with fine powder.’ |
Te taṁ purisaṁ telena abbhañjitvā sukhumena cuṇṇena tikkhattuṁ suppadhotaṁ kareyyuṁ. |
They would anoint that man with oil and wash him thoroughly three times with fine powder. |
Te tvaṁ evaṁ vadeyyāsi: |
Then you would say to them: |
‘tena hi, bho, tassa purisassa kesamassuṁ kappethā’ti. |
‘Then, sirs, dress that man’s hair and beard.’ |
Te tassa purisassa kesamassuṁ kappeyyuṁ. |
They would dress that man’s hair and beard. |
Te tvaṁ evaṁ vadeyyāsi: |
Then you would say to them: |
‘tena hi, bho, tassa purisassa mahagghañca mālaṁ mahagghañca vilepanaṁ mahagghāni ca vatthāni upaharathā’ti. |
‘Then, sirs, bring that man a costly garland, costly ointment, and costly garments.’ |
Te tassa purisassa mahagghañca mālaṁ mahagghañca vilepanaṁ mahagghāni ca vatthāni upahareyyuṁ. |
They would bring that man a costly garland, costly ointment, and costly garments. |
Te tvaṁ evaṁ vadeyyāsi: |
Then you would say to them: |
‘tena hi, bho, taṁ purisaṁ pāsādaṁ āropetvā pañcakāmaguṇāni upaṭṭhāpethā’ti. |
‘Then, sirs, take that man up to the palace and provide him with the five strands of sensual pleasure.’ |
Te taṁ purisaṁ pāsādaṁ āropetvā pañcakāmaguṇāni upaṭṭhāpeyyuṁ. |
They would take that man up to the palace and provide him with the five strands of sensual pleasure. |
Taṁ kiṁ maññasi, rājañña, api nu tassa purisassa sunhātassa suvilittassa sukappitakesamassussa āmukkamālābharaṇassa odātavatthavasanassa uparipāsādavaragatassa pañcahi kāmaguṇehi samappitassa samaṅgībhūtassa paricārayamānassa punadeva tasmiṁ gūthakūpe nimujjitukāmatā assā”ti? |
What do you think, Prince? Would that man, well-bathed, well-anointed, with his hair and beard well-dressed, wearing a garland and ornaments, clothed in white garments, having gone up to the upper terrace of the palace, being provided and endowed with the five strands of sensual pleasure and amusing himself, have any desire to be plunged into that cesspool again?” |
“No hidaṁ, bho kassapa”. |
“Certainly not, venerable Kassapa.” |
“Taṁ kissa hetu”? |
“For what reason?” |
“Asuci, bho kassapa, gūthakūpo asuci ceva asucisaṅkhāto ca duggandho ca duggandhasaṅkhāto ca jeguccho ca jegucchasaṅkhāto ca paṭikūlo ca paṭikūlasaṅkhāto cā”ti. |
“A cesspool, venerable Kassapa, is impure, and considered impure; foul-smelling, and considered foul-smelling; disgusting, and considered disgusting; repulsive, and considered repulsive.” |
“Evameva kho, rājañña, manussā devānaṁ asucī ceva asucisaṅkhātā ca, duggandhā ca duggandhasaṅkhātā ca, jegucchā ca jegucchasaṅkhātā ca, paṭikūlā ca paṭikūlasaṅkhātā ca. |
“In the same way, Prince, humans are impure and considered impure by the devas; foul-smelling and considered foul-smelling; disgusting and considered disgusting; repulsive and considered repulsive. |
Yojanasataṁ kho, rājañña, manussagandho deve ubbādhati. |
The smell of humans, Prince, offends the devas for a hundred yojanas. |
Kiṁ pana te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālū abyāpannacittā sammādiṭṭhī, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā te āgantvā ārocessanti: |
What then of your friends, colleagues, relatives, and kin, who had abstained from killing living beings… and were of right view, who with the breakup of the body, after death, have been reborn in a good destination, a heavenly world? Would they come back and inform you: |
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti? |
‘Thus, there is another world, there are spontaneously born beings, there is a fruit and result of good and bad actions’? |
Imināpi kho te, rājañña, pariyāyena evaṁ hotu: |
By this line of reasoning too, Prince, let it be thus for you: |
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is another world, there are spontaneously born beings, there is a fruit and result of good and bad actions.’” |
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: |
“Although the venerable Kassapa says this, yet it still seems to me thus: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
“Atthi pana, rājañña, pariyāyo …pe… |
“Is there, Prince, any other line of reasoning …and so on… |
“atthi, bho kassapa, pariyāyo …pe… |
“There is, venerable Kassapa, another line of reasoning …and so on… |
yathā kathaṁ viya, rājaññāti? |
How so, Prince?” |
“Idha me, bho kassapa, mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. |
“Here, venerable Kassapa, my friends, colleagues, relatives, and kin have abstained from killing living beings, abstained from taking what is not given, abstained from sexual misconduct, abstained from false speech, and abstained from the occasion of intoxication from liquor and spirits, which is the basis for heedlessness. At a later time they become sick, afflicted, gravely ill. |
Yadāhaṁ jānāmi: |
When I know: |
‘na dānime imamhā ābādhā vuṭṭhahissantī’ti tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
‘They will not now recover from this sickness,’ I approach them and say this: |
‘santi kho, bho, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
‘There are, sirs, some ascetics and brahmins of this view, of this doctrine: |
“ye te pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti devānaṁ tāvatiṁsānaṁ sahabyatan”ti. |
“Those who have abstained from killing living beings… abstained from the occasion of intoxication from liquor and spirits, which is the basis for heedlessness, they, with the breakup of the body, after death, are reborn in a good destination, a heavenly world, in the company of the Tāvatiṃsa devas.” |
Bhavanto kho pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā. |
You venerable ones have abstained from killing living beings… and abstained from the occasion of intoxication from liquor and spirits, which is the basis for heedlessness. |
Sace tesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ vacanaṁ, bhavanto kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissanti, devānaṁ tāvatiṁsānaṁ sahabyataṁ. |
If the words of those venerable ascetics and brahmins are true, you venerable ones, with the breakup of the body, after death, will be reborn in a good destination, a heavenly world, in the company of the Tāvatiṃsa devas. |
Sace, bho, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyātha devānaṁ tāvatiṁsānaṁ sahabyataṁ, yena me āgantvā āroceyyātha: |
If, sirs, with the breakup of the body, after death, you should be reborn in a good destination, a heavenly world, in the company of the Tāvatiṃsa devas, then please come and inform me: |
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. |
“Thus, there is another world, there are spontaneously born beings, there is a fruit and result of good and bad actions.” |
Bhavanto kho pana me saddhāyikā paccayikā, yaṁ bhavantehi diṭṭhaṁ, yathā sāmaṁ diṭṭhaṁ evametaṁ bhavissatī’ti. |
You venerable ones are trustworthy and reliable to me; what is seen by you, will be just as if seen by myself.’ |
Te me ‘sādhū’ti paṭissutvā neva āgantvā ārocenti, na pana dūtaṁ pahiṇanti. |
Though they agree, saying ‘Very well,’ they neither come back to inform me, nor do they send a messenger. |
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: |
This too, venerable Kassapa, is a line of reasoning by which it seems to me thus: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
2.4. Tāvatiṁsadevaupamā |
2.4. The Tāvatiṃsa Devas Simile |
“Tena hi, rājañña, taññevettha paṭipucchissāmi; |
“Well then, Prince, I will question you in return on this very matter; |
yathā te khameyya, tathā naṁ byākareyyāsi. |
as it pleases you, so you may answer it. |
Yaṁ kho pana, rājañña, mānussakaṁ vassasataṁ, devānaṁ tāvatiṁsānaṁ eso eko rattindivo, tāya rattiyā tiṁsarattiyo māso, tena māsena dvādasamāsiyo saṁvaccharo, tena saṁvaccharena dibbaṁ vassasahassaṁ devānaṁ tāvatiṁsānaṁ āyuppamāṇaṁ. |
What is a hundred human years, Prince, is for the Tāvatiṃsa devas one single night and day. Thirty such nights make a month. Twelve such months make a year. A thousand such divine years is the life-span of the Tāvatiṃsa devas. |
Ye te mittāmaccā ñātisālohitā pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā devānaṁ tāvatiṁsānaṁ sahabyataṁ. |
Those friends, colleagues, relatives, and kin of yours who had abstained from killing living beings… and abstained from the occasion of intoxication from liquor and spirits, which is the basis for heedlessness, they, with the breakup of the body, after death, have been reborn in a good destination, a heavenly world, in the company of the Tāvatiṃsa devas. |
Sace pana tesaṁ evaṁ bhavissati: |
What if it should occur to them thus: |
‘yāva mayaṁ dve vā tīṇi vā rattindivā dibbehi pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārema, atha mayaṁ pāyāsissa rājaññassa gantvā āroceyyāma: |
‘Let us first amuse ourselves for two or three nights and days, provided and endowed with the five strands of divine sensual pleasure, and then we will go to Prince Pāyāsi and inform him: |
“itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”ti. |
“Thus, there is another world, there are spontaneously born beings, there is a fruit and result of good and bad actions.”’ |
Api nu te āgantvā āroceyyuṁ—itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti? |
Would they come and inform you—that thus, there is another world, there are spontaneously born beings, there is a fruit and result of good and bad actions?” |
“No hidaṁ, bho kassapa. |
“Certainly not, venerable Kassapa. |
Api hi mayaṁ, bho kassapa, ciraṁ kālaṅkatāpi bhaveyyāma. |
For we, venerable Kassapa, would have been long dead. |
Ko panetaṁ bhoto kassapassa āroceti: |
But who informed the venerable Kassapa of this: |
‘atthi devā tāvatiṁsā’ti vā ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā. |
‘There are Tāvatiṃsa devas,’ or ‘The Tāvatiṃsa devas are so long-lived’? |
Na mayaṁ bhoto kassapassa saddahāma: |
We do not believe the venerable Kassapa: |
‘atthi devā tāvatiṁsā’ti vā ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā”ti. |
‘There are Tāvatiṃsa devas,’ or ‘The Tāvatiṃsa devas are so long-lived.’” |
2.5. Jaccandhaupamā |
2.5. The Man Born Blind Simile |
“Seyyathāpi, rājañña, jaccandho puriso na passeyya kaṇha—sukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakāni rūpāni, na passeyya candimasūriye. |
“Suppose, Prince, there was a man born blind who could not see dark and light forms, could not see blue forms, could not see yellow forms, could not see red forms, could not see crimson forms, could not see the even and uneven, could not see the forms of the stars, could not see the sun and moon. |
So evaṁ vadeyya: |
And he were to say: |
‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṁ rūpānaṁ dassāvī. |
‘There are no dark and light forms, there is no one who sees dark and light forms. |
Natthi nīlakāni rūpāni, natthi nīlakānaṁ rūpānaṁ dassāvī. |
There are no blue forms, there is no one who sees blue forms. |
Natthi pītakāni rūpāni, natthi pītakānaṁ rūpānaṁ dassāvī. |
There are no yellow forms, there is no one who sees yellow forms. |
Natthi lohitakāni rūpāni, natthi lohitakānaṁ rūpānaṁ dassāvī. |
There are no red forms, there is no one who sees red forms. |
Natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī. |
There are no crimson forms, there is no one who sees crimson forms. |
Natthi samavisamaṁ, natthi samavisamassa dassāvī. |
There is no even and uneven, there is no one who sees the even and uneven. |
Natthi tārakāni rūpāni, natthi tārakānaṁ rūpānaṁ dassāvī. |
There are no forms of the stars, there is no one who sees the forms of the stars. |
Natthi candimasūriyā, natthi candimasūriyānaṁ dassāvī. |
There is no sun and moon, there is no one who sees the sun and moon. |
Ahametaṁ na jānāmi, ahametaṁ na passāmi, tasmā taṁ natthī’ti. |
I do not know this, I do not see this, therefore it does not exist.’ |
Sammā nu kho so, rājañña, vadamāno vadeyyā”ti? |
Would he, Prince, speaking thus, be speaking rightly?” |
“No hidaṁ, bho kassapa. |
“Certainly not, venerable Kassapa. |
Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṁ rūpānaṁ dassāvī. |
There are dark and light forms, there is one who sees dark and light forms. |
Atthi nīlakāni rūpāni, atthi nīlakānaṁ rūpānaṁ dassāvī …pe… atthi samavisamaṁ, atthi samavisamassa dassāvī. |
There are blue forms, there is one who sees blue forms… and so on… there is the even and uneven, there is one who sees the even and uneven. |
Atthi tārakāni rūpāni, atthi tārakānaṁ rūpānaṁ dassāvī. |
There are the forms of the stars, there is one who sees the forms of the stars. |
Atthi candimasūriyā, atthi candimasūriyānaṁ dassāvī. |
There is the sun and moon, there is one who sees the sun and moon. |
‘Ahametaṁ na jānāmi, ahametaṁ na passāmi, tasmā taṁ natthī’ti. |
Saying, ‘I do not know this, I do not see this, therefore it does not exist,’ |
Na hi so, bho kassapa, sammā vadamāno vadeyyā”ti. |
he would not, venerable Kassapa, be speaking rightly.” |
“Evameva kho tvaṁ, rājañña, jaccandhūpamo maññe paṭibhāsi yaṁ maṁ tvaṁ evaṁ vadesi. |
“In the same way, Prince, you seem to me to be comparable to the man born blind, when you say to me: |
Ko panetaṁ bhoto kassapassa āroceti: |
‘But who informed the venerable Kassapa of this: |
‘atthi devā tāvatiṁsā’ti vā, ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā? |
“There are Tāvatiṃsa devas,” or, “The Tāvatiṃsa devas are so long-lived”? |
Na mayaṁ bhoto kassapassa saddahāma: |
We do not believe the venerable Kassapa: |
‘atthi devā tāvatiṁsā’ti vā ‘evaṁdīghāyukā devā tāvatiṁsā’ti vā”ti. |
“There are Tāvatiṃsa devas,” or “The Tāvatiṃsa devas are so long-lived.”’ |
“Na kho, rājañña, evaṁ paro loko daṭṭhabbo, yathā tvaṁ maññasi iminā maṁsacakkhunā. |
The other world, Prince, is not to be seen as you think, with this fleshly eye. |
Ye kho te, rājañña, samaṇabrāhmaṇā araññavanapatthāni pantāni senāsanāni paṭisevanti, te tattha appamattā ātāpino pahitattā viharantā dibbacakkhuṁ visodhenti. |
Those ascetics and brahmins, Prince, who resort to remote forest and wilderness dwellings, they, dwelling there diligent, ardent, and resolute, purify the divine eye. |
Te dibbena cakkhunā visuddhena atikkantamānusakena imañceva lokaṁ passanti parañca satte ca opapātike. |
They, with the divine eye, which is purified and surpasses the human, see both this world and the other, and spontaneously born beings. |
Evañca kho, rājañña, paro loko daṭṭhabbo; |
In this way, Prince, the other world is to be seen; |
na tveva yathā tvaṁ maññasi iminā maṁsacakkhunā. |
and not, as you think, with this fleshly eye. |
Imināpi kho te, rājañña, pariyāyena evaṁ hotu: |
By this line of reasoning too, Prince, let it be thus for you: |
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is another world, there are spontaneously born beings, there is a fruit and result of good and bad actions.’” |
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: |
“Although the venerable Kassapa says this, yet it still seems to me thus: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
“Atthi pana, rājañña, pariyāyo …pe… |
“Is there, Prince, any other line of reasoning …and so on… |
atthi, bho kassapa, pariyāyo …pe… |
“There is, venerable Kassapa, another line of reasoning …and so on… |
yathā kathaṁ viya, rājaññā”ti? |
How so, Prince?” |
“Idhāhaṁ, bho kassapa, passāmi samaṇabrāhmaṇe sīlavante kalyāṇadhamme jīvitukāme amaritukāme sukhakāme dukkhapaṭikūle. |
“Here, venerable Kassapa, I see ascetics and brahmins who are virtuous, of good character, who wish to live and do not wish to die, who desire happiness and are averse to suffering. |
Tassa mayhaṁ, bho kassapa, evaṁ hoti—sace kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā evaṁ jāneyyuṁ: |
It occurs to me, venerable Kassapa: ‘If these venerable ascetics and brahmins, who are virtuous and of good character, knew for certain that: |
‘ito no matānaṁ seyyo bhavissatī’ti. |
“For us, it will be better after we die,” |
Idānime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā visaṁ vā khādeyyuṁ, satthaṁ vā āhareyyuṁ, ubbandhitvā vā kālaṁ kareyyuṁ, papāte vā papateyyuṁ. |
then these venerable ascetics and brahmins, who are virtuous and of good character, would now take poison, or use a weapon, or hang themselves, or throw themselves from a cliff. |
Yasmā ca kho ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā na evaṁ jānanti: |
And because these venerable ascetics and brahmins, who are virtuous and of good character, do not know for certain that: |
‘ito no matānaṁ seyyo bhavissatī’ti, tasmā ime bhonto samaṇabrāhmaṇā sīlavanto kalyāṇadhammā jīvitukāmā amaritukāmā sukhakāmā dukkhapaṭikūlā attānaṁ na mārenti. |
“For us, it will be better after we die,” therefore these venerable ascetics and brahmins, who are virtuous and of good character, wish to live and do not wish to die, desire happiness and are averse to suffering, and do not kill themselves. |
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: |
This too, venerable Kassapa, is a line of reasoning by which it seems to me thus: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
2.6. Gabbhinīupamā |
2.6. The Pregnant Woman Simile |
“Tena hi, rājañña, upamaṁ te karissāmi. |
“Well then, Prince, I will give you a simile. |
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. |
By a simile, some wise people here understand the meaning of what is said. |
Bhūtapubbaṁ, rājañña, aññatarassa brāhmaṇassa dve pajāpatiyo ahesuṁ. |
Once in the past, Prince, a certain brahmin had two wives. |
Ekissā putto ahosi dasavassuddesiko vā dvādasavassuddesiko vā, ekā gabbhinī upavijaññā. |
One had a son of ten or twelve years of age; the other was pregnant and about to give birth. |
Atha kho so brāhmaṇo kālamakāsi. |
Then that brahmin passed away. |
Atha kho so māṇavako mātusapattiṁ etadavoca: |
Then that young man said this to his stepmother: |
‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ; |
‘Whatever wealth, or grain, or silver, or gold there is, madam, it is all mine; |
natthi tuyhettha kiñci. |
you have no share in it. |
Pitu me, bhoti, dāyajjaṁ niyyādehī’ti. |
Give me my father’s inheritance, madam.’ |
Evaṁ vutte, sā brāhmaṇī taṁ māṇavakaṁ etadavoca: |
When this was said, that brahmin lady said this to the young man: |
‘āgamehi tāva, tāta, yāva vijāyāmi. |
‘Please wait, my dear, until I have given birth. |
Sace kumārako bhavissati, tassapi ekadeso bhavissati; |
If it is a boy, he will have a share; |
sace kumārikā bhavissati, sāpi te opabhoggā bhavissatī’ti. |
if it is a girl, she will be at your service.’ |
Dutiyampi kho so māṇavako mātusapattiṁ etadavoca: |
A second time, that young man said to his stepmother: |
‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ; |
‘Whatever wealth, or grain, or silver, or gold there is, madam, it is all mine; |
natthi tuyhettha kiñci. |
you have no share in it. |
Pitu me, bhoti, dāyajjaṁ niyyādehī’ti. |
Give me my father’s inheritance, madam.’ |
Dutiyampi kho sā brāhmaṇī taṁ māṇavakaṁ etadavoca: |
A second time, that brahmin lady said to the young man: |
‘āgamehi tāva, tāta, yāva vijāyāmi. |
‘Please wait, my dear, until I have given birth. |
Sace kumārako bhavissati, tassapi ekadeso bhavissati; |
If it is a boy, he will have a share; |
sace kumārikā bhavissati sāpi te opabhoggā bhavissatī’ti. |
if it is a girl, she will be at your service.’ |
Tatiyampi kho so māṇavako mātusapattiṁ etadavoca: |
A third time, that young man said to his stepmother: |
‘yamidaṁ, bhoti, dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā, sabbaṁ taṁ mayhaṁ; |
‘Whatever wealth, or grain, or silver, or gold there is, madam, it is all mine; |
natthi tuyhettha kiñci. |
you have no share in it. |
Pitu me, bhoti, dāyajjaṁ niyyādehī’ti. |
Give me my father’s inheritance, madam.’ |
Atha kho sā brāhmaṇī satthaṁ gahetvā ovarakaṁ pavisitvā udaraṁ opādesi: |
Then that brahmin lady, taking a sword, entered a private room and cut open her belly, thinking: |
‘yāva vijāyāmi yadi vā kumārako yadi vā kumārikā’ti. |
‘Let me see if it is a boy or a girl.’ |
Sā attānañceva jīvitañca gabbhañca sāpateyyañca vināsesi. |
She destroyed herself, her life, the fetus, and the property. |
Yathā taṁ bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī, evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto; |
Just as that foolish and inexpert woman, having met with ruin and disaster, seeking the inheritance in the wrong way, in the same way you, Prince, foolish and inexpert, will meet with ruin and disaster, seeking the other world in the wrong way; |
seyyathāpi sā brāhmaṇī bālā abyattā anayabyasanaṁ āpannā ayoniso dāyajjaṁ gavesantī. |
just like that brahmin lady, foolish and inexpert, who met with ruin and disaster, seeking the inheritance in the wrong way. |
Na kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā apakkaṁ paripācenti; |
Ascetics and brahmins, Prince, who are virtuous and of good character, do not force what is unripe to ripen; |
api ca paripākaṁ āgamenti. |
rather, they wait for it to ripen. |
Paṇḍitānaṁ attho hi, rājañña, samaṇabrāhmaṇānaṁ sīlavantānaṁ kalyāṇadhammānaṁ jīvitena. |
For the life of ascetics and brahmins who are virtuous and of good character is for the welfare of the wise, Prince. |
Yathā yathā kho, rājañña, samaṇabrāhmaṇā sīlavanto kalyāṇadhammā ciraṁ dīghamaddhānaṁ tiṭṭhanti tathā tathā bahuṁ puññaṁ pasavanti, bahujanahitāya ca paṭipajjanti bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
The longer, Prince, that ascetics and brahmins who are virtuous and of good character abide, the more merit they produce, and they practice 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. |
Imināpi kho te, rājañña, pariyāyena evaṁ hotu: |
By this line of reasoning too, Prince, let it be thus for you: |
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is another world, there are spontaneously born beings, there is a fruit and result of good and bad actions.’” |
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: |
“Although the venerable Kassapa says this, yet it still seems to me thus: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
“Atthi pana, rājañña, pariyāyo …pe… |
“Is there, Prince, any other line of reasoning …and so on… |
atthi, bho kassapa, pariyāyo …pe… |
“There is, venerable Kassapa, another line of reasoning …and so on… |
yathā kathaṁ viya, rājaññā”ti? |
How so, Prince?” |
“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: |
“Here, venerable Kassapa, my men seize a thief, a criminal, and show him to me, saying: |
‘ayaṁ te, bhante, coro āgucārī; |
‘This, sire, is a thief, a criminal; inflict on him what punishment you wish.’ |
imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. |
I say to them: |
Tyāhaṁ evaṁ vadāmi: |
‘Then, sirs, put this man alive into a pot, close the mouth, seal it with a wet hide, put a thick coating of wet clay over it, place it on a furnace, and light a fire.’ |
‘tena hi, bho, imaṁ purisaṁ jīvantaṁyeva kumbhiyā pakkhipitvā mukhaṁ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṁ karitvā uddhanaṁ āropetvā aggiṁ dethā’ti. |
They, having replied ‘Very well,’ put that man alive into a pot, close the mouth, seal it with a wet hide, put a thick coating of wet clay over it, place it on a furnace, and light a fire. |
Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ jīvantaṁyeva kumbhiyā pakkhipitvā mukhaṁ pidahitvā allena cammena onandhitvā allāya mattikāya bahalāvalepanaṁ karitvā uddhanaṁ āropetvā aggiṁ denti. |
When we know ‘that man is dead,’ we then take the pot down, break it open, uncover the mouth, and look in slowly, thinking: |
Yadā mayaṁ jānāma ‘kālaṅkato so puriso’ti, atha naṁ kumbhiṁ oropetvā ubbhinditvā mukhaṁ vivaritvā saṇikaṁ nillokema: |
‘Perhaps we might see his life-force departing.’ |
‘appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. |
We never see his life-force departing. |
Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma. |
This too, venerable Kassapa, is a line of reasoning by which it seems to me thus: |
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
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2.7. Supinakaupamā |
2.7. The Dream Simile |
“Tena hi, rājañña, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṁ byākareyyāsi. |
“Well then, Prince, I will question you in return on this very matter. As it pleases you, so you may answer it. |
Abhijānāsi no tvaṁ, rājañña, divā seyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan”ti? |
Do you recall, Prince, having gone to your day-rest, seeing a dream of delightful parks, delightful groves, delightful landscapes, delightful lotus ponds?” |
“Abhijānāmahaṁ, bho kassapa, divāseyyaṁ upagato supinakaṁ passitā ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇīrāmaṇeyyakan”ti. |
“I recall, venerable Kassapa, having gone to my day-rest, seeing a dream of delightful parks, delightful groves, delightful landscapes, delightful lotus ponds.” |
“Rakkhanti taṁ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti? |
“Are you guarded at that time by hunchbacked women, dwarf women, adolescent women, and young girls?” |
“Evaṁ, bho kassapa, rakkhanti maṁ tamhi samaye khujjāpi vāmanakāpi velāsikāpi komārikāpī”ti. |
“Yes, venerable Kassapa, I am guarded at that time by hunchbacked women, dwarf women, adolescent women, and young girls.” |
“Api nu tā tuyhaṁ jīvaṁ passanti pavisantaṁ vā nikkhamantaṁ vā”ti? |
“Do they see your life-force entering or departing?” |
“No hidaṁ, bho kassapa”. |
“Certainly not, venerable Kassapa.” |
“Tā hi nāma, rājañña, tuyhaṁ jīvantassa jīvantiyo jīvaṁ na passissanti pavisantaṁ vā nikkhamantaṁ vā. |
“If they, Prince, who are alive, do not see your life-force, while you are alive, entering or departing, |
Kiṁ pana tvaṁ kālaṅkatassa jīvaṁ passissasi pavisantaṁ vā nikkhamantaṁ vā. |
how then will you see the life-force of a dead person entering or departing? |
Imināpi kho te, rājañña, pariyāyena evaṁ hotu: |
By this line of reasoning too, Prince, let it be thus for you: |
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is another world, there are spontaneously born beings, there is a fruit and result of good and bad actions.’” |
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: |
“Although the venerable Kassapa says this, yet it still seems to me thus: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
“Atthi pana, rājañña, pariyāyo …pe… |
“Is there, Prince, any other line of reasoning …and so on… |
“atthi, bho kassapa, pariyāyo …pe… |
“There is, venerable Kassapa, another line of reasoning …and so on… |
yathā kathaṁ viya, rājaññā”ti? |
How so, Prince?” |
“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: |
“Here, venerable Kassapa, my men seize a thief, a criminal, and show him to me, saying: |
‘ayaṁ te, bhante, coro āgucārī; |
‘This, sire, is a thief, a criminal; inflict on him what punishment you wish.’ |
imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. |
I say to them: |
Tyāhaṁ evaṁ vadāmi: |
‘Then, sirs, weigh this man alive on a scale, then strangle him with a bowstring without letting him breathe, and then weigh him again on the scale.’ |
‘tena hi, bho, imaṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulethā’ti. |
They, having replied ‘Very well,’ weigh that man alive on a scale, then strangle him with a bowstring without letting him breathe, and then weigh him again on the scale. |
Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ jīvantaṁyeva tulāya tuletvā jiyāya anassāsakaṁ māretvā punadeva tulāya tulenti. |
When he is alive, he is lighter, softer, and more malleable. |
Yadā so jīvati, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. |
But when he is dead, he is heavier, harder, and less malleable. |
Yadā pana so kālaṅkato hoti tadā garutaro ca hoti patthinnataro ca akammaññataro ca. |
This too, venerable Kassapa, is a line of reasoning by which it seems to me thus: |
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
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2.8. Santattaayoguḷaupamā |
2.8. The Hot Iron Ball Simile |
“Tena hi, rājañña, upamaṁ te karissāmi. |
“Well then, Prince, I will give you a simile. |
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. |
By a simile, some wise people here understand the meaning of what is said. |
Seyyathāpi, rājañña, puriso divasaṁ santattaṁ ayoguḷaṁ ādittaṁ sampajjalitaṁ sajotibhūtaṁ tulāya tuleyya. |
Suppose, Prince, a man were to weigh an iron ball on a scale, that had been heated all day, blazing, flaming, and glowing. |
Tamenaṁ aparena samayena sītaṁ nibbutaṁ tulāya tuleyya. |
And at a later time, he were to weigh it on a scale when it was cool and extinguished. |
Kadā nu kho so ayoguḷo lahutaro vā hoti mudutaro vā kammaññataro vā, yadā vā āditto sampajjalito sajotibhūto, yadā vā sīto nibbuto”ti? |
When would that iron ball be lighter, softer, and more malleable? When it was blazing, flaming, and glowing, or when it was cool and extinguished?” |
“Yadā so, bho kassapa, ayoguḷo tejosahagato ca hoti vāyosahagato ca āditto sampajjalito sajotibhūto, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. |
“When, venerable Kassapa, that iron ball is accompanied by fire and accompanied by air, blazing, flaming, and glowing, then it is lighter, softer, and more malleable. |
Yadā pana so ayoguḷo neva tejosahagato hoti na vāyosahagato sīto nibbuto, tadā garutaro ca hoti patthinnataro ca akammaññataro cā”ti. |
But when that iron ball is not accompanied by fire and not accompanied by air, cool and extinguished, then it is heavier, harder, and less malleable.” |
“Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā lahutaro ca hoti mudutaro ca kammaññataro ca. |
“In the same way, Prince, when this body is accompanied by life, accompanied by heat, and accompanied by consciousness, then it is lighter, softer, and more malleable. |
Yadā panāyaṁ kāyo neva āyusahagato hoti na usmāsahagato na viññāṇasahagato tadā garutaro ca hoti patthinnataro ca akammaññataro ca. |
But when this body is not accompanied by life, not accompanied by heat, and not accompanied by consciousness, then it is heavier, harder, and less malleable. |
Imināpi kho te, rājañña, pariyāyena evaṁ hotu: |
By this line of reasoning too, Prince, let it be thus for you: |
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is another world, there are spontaneously born beings, there is a fruit and result of good and bad actions.’” |
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: |
“Although the venerable Kassapa says this, yet it still seems to me thus: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
“Atthi pana, rājañña, pariyāyo …pe… |
“Is there, Prince, any other line of reasoning …and so on… |
atthi, bho kassapa, pariyāyo …pe… |
“There is, venerable Kassapa, another line of reasoning …and so on… |
yathā kathaṁ viya, rājaññā”ti? |
How so, Prince?” |
“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: |
“Here, venerable Kassapa, my men seize a thief, a criminal, and show him to me, saying: |
‘ayaṁ te, bhante, coro āgucārī; |
‘This, sire, is a thief, a criminal; inflict on him what punishment you wish.’ |
imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. |
I say to them: |
Tyāhaṁ evaṁ vadāmi: |
‘Then, sirs, without injuring his outer skin, inner skin, flesh, sinews, bones, or bone marrow, deprive him of life. Perhaps we might see his life-force departing.’ |
‘tena hi, bho, imaṁ purisaṁ anupahacca chaviñca cammañca maṁsañca nhāruñca aṭṭhiñca aṭṭhimiñjañca jīvitā voropetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. |
They, having replied ‘Very well,’ without injuring his outer skin… and so on… deprive him of life. |
Te me ‘sādhū’ti paṭissutvā taṁ purisaṁ anupahacca chaviñca …pe… jīvitā voropenti. |
When he is half-dead, I say to them: |
Yadā so āmato hoti, tyāhaṁ evaṁ vadāmi: |
‘Then, sirs, lay this man on his back. Perhaps we might see his life-force departing.’ |
‘tena hi, bho, imaṁ purisaṁ uttānaṁ nipātetha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. |
They lay that man on his back. |
Te taṁ purisaṁ uttānaṁ nipātenti. |
We never see his life-force departing. |
Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma. |
I say to them: |
Tyāhaṁ evaṁ vadāmi: |
‘Then, sirs, lay this man on his stomach… on his side… on his other side… stand him upright… stand him upside down… strike him with their fists… strike him with clods… strike him with a stick… strike him with a sword… shake him, shake him violently, shake him thoroughly. Perhaps we might see his life-force departing.’ |
‘tena hi, bho, imaṁ purisaṁ avakujjaṁ nipātetha … passena nipātetha … dutiyena passena nipātetha … uddhaṁ ṭhapetha … omuddhakaṁ ṭhapetha … pāṇinā ākoṭetha … leḍḍunā ākoṭetha … daṇḍena ākoṭetha … satthena ākoṭetha … odhunātha sandhunātha niddhunātha, appeva nāmassa jīvaṁ nikkhamantaṁ passeyyāmā’ti. |
They shake him, shake him violently, shake him thoroughly. |
Te taṁ purisaṁ odhunanti sandhunanti niddhunanti. |
We never see his life-force departing. |
Nevassa mayaṁ jīvaṁ nikkhamantaṁ passāma. |
His eye is the same, those forms are the same, but he does not experience that sense-base. |
Tassa tadeva cakkhu hoti te rūpā, tañcāyatanaṁ nappaṭisaṁvedeti. |
His ear is the same, those sounds are the same, but he does not experience that sense-base. |
Tadeva sotaṁ hoti te saddā, tañcāyatanaṁ nappaṭisaṁvedeti. |
His nose is the same, those odors are the same, but he does not experience that sense-base. |
Tadeva ghānaṁ hoti te gandhā, tañcāyatanaṁ nappaṭisaṁvedeti. |
His tongue is the same, those tastes are the same, but he does not experience that sense-base. |
Sāva jivhā hoti te rasā, tañcāyatanaṁ nappaṭisaṁvedeti. |
His body is the same, those tangibles are the same, but he does not experience that sense-base. |
Sveva kāyo hoti te phoṭṭhabbā, tañcāyatanaṁ nappaṭisaṁvedeti. |
This too, venerable Kassapa, is a line of reasoning by which it seems to me thus: |
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
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2.9. Saṅkhadhamaupamā |
2.9. The Conch Blower Simile |
“Tena hi, rājañña, upamaṁ te karissāmi. |
“Well then, Prince, I will give you a simile. |
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. |
By a simile, some wise people here understand the meaning of what is said. |
Bhūtapubbaṁ, rājañña, aññataro saṅkhadhamo saṅkhaṁ ādāya paccantimaṁ janapadaṁ agamāsi. |
Once in the past, Prince, a certain conch-blower, taking a conch, went to a remote border country. |
So yena aññataro gāmo tenupasaṅkami; |
He went to a certain village; |
upasaṅkamitvā majjhe gāmassa ṭhito tikkhattuṁ saṅkhaṁ upalāpetvā saṅkhaṁ bhūmiyaṁ nikkhipitvā ekamantaṁ nisīdi. |
having approached, standing in the middle of the village, he sounded the conch three times, then, placing the conch on the ground, he sat down to one side. |
Atha kho, rājañña, tesaṁ paccantajanapadānaṁ manussānaṁ etadahosi: |
Then, Prince, it occurred to the people of that remote border country: |
‘ambho kassa nu kho eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti. |
‘My goodness, what is that sound, so enchanting, so lovely, so intoxicating, so captivating, so enthralling?’ |
Sannipatitvā taṁ saṅkhadhamaṁ etadavocuṁ: |
Gathering together, they said this to that conch-blower: |
‘ambho, kassa nu kho eso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti. |
‘My good man, what is that sound, so enchanting, so lovely, so intoxicating, so captivating, so enthralling?’ |
‘Eso kho, bho, saṅkho nāma yasseso saddo evaṁrajanīyo evaṅkamanīyo evaṁmadanīyo evambandhanīyo evaṁmucchanīyo’ti. |
‘This, sirs, is called a conch, whose sound is so enchanting, so lovely, so intoxicating, so captivating, so enthralling.’ |
Te taṁ saṅkhaṁ uttānaṁ nipātesuṁ: |
They laid that conch on its back and said: |
‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti. |
‘Speak, good conch, speak, good conch!’ |
Neva so saṅkho saddamakāsi. |
The conch made no sound. |
Te taṁ saṅkhaṁ avakujjaṁ nipātesuṁ, passena nipātesuṁ, dutiyena passena nipātesuṁ, uddhaṁ ṭhapesuṁ, omuddhakaṁ ṭhapesuṁ, pāṇinā ākoṭesuṁ, leḍḍunā ākoṭesuṁ, daṇḍena ākoṭesuṁ, satthena ākoṭesuṁ, odhuniṁsu sandhuniṁsu niddhuniṁsu: |
They laid that conch on its stomach, laid it on its side, laid it on its other side, stood it upright, stood it upside down, struck it with their fists, struck it with clods, struck it with a stick, struck it with a sword, shook it, shook it violently, shook it thoroughly, saying: |
‘vadehi, bho saṅkha, vadehi, bho saṅkhā’ti. |
‘Speak, good conch, speak, good conch!’ |
Neva so saṅkho saddamakāsi. |
The conch made no sound. |
Atha kho, rājañña, tassa saṅkhadhamassa etadahosi: |
Then, Prince, it occurred to that conch-blower: |
‘yāva bālā ime paccantajanapadā manussā, kathañhi nāma ayoniso saṅkhasaddaṁ gavesissantī’ti. |
‘How foolish are these people of the remote border country! How can they seek the sound of a conch in the wrong way?’ |
Tesaṁ pekkhamānānaṁ saṅkhaṁ gahetvā tikkhattuṁ saṅkhaṁ upalāpetvā saṅkhaṁ ādāya pakkāmi. |
As they were watching, he took the conch, sounded the conch three times, and taking the conch, he departed. |
Atha kho, rājañña, tesaṁ paccantajanapadānaṁ manussānaṁ etadahosi: |
Then, Prince, it occurred to the people of that remote border country: |
‘yadā kira, bho, ayaṁ saṅkho nāma purisasahagato ca hoti vāyāmasahagato ca vāyusahagato ca, tadāyaṁ saṅkho saddaṁ karoti, yadā panāyaṁ saṅkho neva purisasahagato hoti na vāyāmasahagato na vāyusahagato, nāyaṁ saṅkho saddaṁ karotī’ti. |
‘It seems, sirs, that when this thing called a conch is accompanied by a person, accompanied by effort, and accompanied by air, then this conch makes a sound. But when this conch is not accompanied by a person, not accompanied by effort, and not accompanied by air, this conch makes no sound.’ |
Evameva kho, rājañña, yadāyaṁ kāyo āyusahagato ca hoti usmāsahagato ca viññāṇasahagato ca, tadā abhikkamatipi paṭikkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, cakkhunāpi rūpaṁ passati, sotenapi saddaṁ suṇāti, ghānenapi gandhaṁ ghāyati, jivhāyapi rasaṁ sāyati, kāyenapi phoṭṭhabbaṁ phusati, manasāpi dhammaṁ vijānāti. |
In the same way, Prince, when this body is accompanied by life, accompanied by heat, and accompanied by consciousness, then it walks forward and backward, stands, sits, and lies down; with the eye it sees forms, with the ear it hears sounds, with the nose it smells odors, with the tongue it tastes flavors, with the body it feels tangibles, and with the mind it cognizes phenomena. |
Yadā panāyaṁ kāyo neva āyusahagato hoti, na usmāsahagato, na viññāṇasahagato, tadā neva abhikkamati na paṭikkamati na tiṭṭhati na nisīdati na seyyaṁ kappeti, cakkhunāpi rūpaṁ na passati, sotenapi saddaṁ na suṇāti, ghānenapi gandhaṁ na ghāyati, jivhāyapi rasaṁ na sāyati, kāyenapi phoṭṭhabbaṁ na phusati, manasāpi dhammaṁ na vijānāti. |
But when this body is not accompanied by life, not accompanied by heat, and not accompanied by consciousness, then it does not walk forward or backward, does not stand, sit, or lie down; with the eye it does not see forms, with the ear it does not hear sounds, with the nose it does not smell odors, with the tongue it does not taste flavors, with the body it does not feel tangibles, and with the mind it does not cognize phenomena. |
Imināpi kho te, rājañña, pariyāyena evaṁ hotu: |
By this line of reasoning too, Prince, let it be thus for you: |
‘itipi atthi paro loko, atthi sattā opapātikā, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is another world, there are spontaneously born beings, there is a fruit and result of good and bad actions.’” |
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho evaṁ me ettha hoti: |
“Although the venerable Kassapa says this, yet it still seems to me thus: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
“Atthi pana, rājañña, pariyāyo …pe… |
“Is there, Prince, any other line of reasoning …and so on… |
atthi, bho kassapa, pariyāyo …pe… |
“There is, venerable Kassapa, another line of reasoning …and so on… |
yathā kathaṁ viya, rājaññā”ti? |
How so, Prince?” |
“Idha me, bho kassapa, purisā coraṁ āgucāriṁ gahetvā dassenti: |
“Here, venerable Kassapa, my men seize a thief, a criminal, and show him to me, saying: |
‘ayaṁ te, bhante, coro āgucārī, imassa yaṁ icchasi, taṁ daṇḍaṁ paṇehī’ti. |
‘This, sire, is a thief, a criminal; inflict on him what punishment you wish.’ |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘tena hi, bho, imassa purisassa chaviṁ chindatha, appeva nāmassa jīvaṁ passeyyāmā’ti. |
‘Then, sirs, flay this man’s outer skin. Perhaps we might see his life-force.’ |
Te tassa purisassa chaviṁ chindanti. |
They flay that man’s outer skin. |
Nevassa mayaṁ jīvaṁ passāma. |
We never see his life-force. |
Tyāhaṁ evaṁ vadāmi: |
I say to them: |
‘tena hi, bho, imassa purisassa cammaṁ chindatha, maṁsaṁ chindatha, nhāruṁ chindatha, aṭṭhiṁ chindatha, aṭṭhimiñjaṁ chindatha, appeva nāmassa jīvaṁ passeyyāmā’ti. |
‘Then, sirs, flay this man’s inner skin, his flesh, his sinews, his bones, his bone marrow. Perhaps we might see his life-force.’ |
Te tassa purisassa aṭṭhimiñjaṁ chindanti, nevassa mayaṁ jīvaṁ passeyyāma. |
They flay that man’s bone marrow. We never see his life-force. |
Ayampi kho, bho kassapa, pariyāyo, yena me pariyāyena evaṁ hoti: |
This too, venerable Kassapa, is a line of reasoning by which it seems to me thus: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti. |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’” |
2.10. Aggikajaṭilaupamā |
2.10. The Fire-Worshipping Ascetic Simile |
“Tena hi, rājañña, upamaṁ te karissāmi. |
“Well then, Prince, I will give you a simile. |
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. |
By a simile, some wise people here understand the meaning of what is said. |
Bhūtapubbaṁ, rājañña, aññataro aggiko jaṭilo araññāyatane paṇṇakuṭiyā sammati. |
Once in the past, Prince, a certain fire-worshipping, matted-hair ascetic dwelt in a leaf-hut in a wilderness area. |
Atha kho, rājañña, aññataro janapade sattho vuṭṭhāsi. |
Then, Prince, a certain caravan from the country set up camp. |
Atha kho so sattho tassa aggikassa jaṭilassa assamassa sāmantā ekarattiṁ vasitvā pakkāmi. |
That caravan, having stayed for one night near the hermitage of that fire-worshipping, matted-hair ascetic, departed. |
Atha kho, rājañña, tassa aggikassa jaṭilassa etadahosi: |
Then, Prince, it occurred to that fire-worshipping, matted-hair ascetic: |
‘yannūnāhaṁ yena so satthavāso tenupasaṅkameyyaṁ, appeva nāmettha kiñci upakaraṇaṁ adhigaccheyyan’ti. |
‘What if I were to go to that caravan campsite? Perhaps I might find some useful item there.’ |
Atha kho so aggiko jaṭilo kālasseva vuṭṭhāya yena so satthavāso tenupasaṅkami; |
Then that fire-worshipping, matted-hair ascetic, rising early in the morning, went to that caravan campsite; |
upasaṅkamitvā addasa tasmiṁ satthavāse daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ chaḍḍitaṁ. |
having approached, he saw in that caravan campsite a young, tender, infant boy, lying on his back, abandoned. |
Disvānassa etadahosi: |
On seeing him, it occurred to him: |
‘na kho me taṁ patirūpaṁ yaṁ me pekkhamānassa manussabhūto kālaṅkareyya; |
‘It would not be proper for a human being to die while I am watching; |
yannūnāhaṁ imaṁ dārakaṁ assamaṁ netvā āpādeyyaṁ poseyyaṁ vaḍḍheyyan’ti. |
what if I were to take this child to the hermitage, and raise him, nourish him, and bring him up?’ |
Atha kho so aggiko jaṭilo taṁ dārakaṁ assamaṁ netvā āpādesi posesi vaḍḍhesi. |
Then that fire-worshipping, matted-hair ascetic took that child to the hermitage, and raised him, nourished him, and brought him up. |
Yadā so dārako dasavassuddesiko vā hoti dvādasavassuddesiko vā, atha kho tassa aggikassa jaṭilassa janapade kañcideva karaṇīyaṁ uppajji. |
When that child was ten or twelve years old, some business arose for that fire-worshipping, matted-hair ascetic in the country. |
Atha kho so aggiko jaṭilo taṁ dārakaṁ etadavoca: |
Then that fire-worshipping, matted-hair ascetic said this to that child: |
‘icchāmahaṁ, tāta, janapadaṁ gantuṁ; |
‘I wish to go to the country, my dear; |
aggiṁ, tāta, paricareyyāsi. |
you must tend the fire, my dear. |
Mā ca te aggi nibbāyi. |
Do not let the fire go out. |
Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsī’ti. |
And if the fire should go out, here is an axe, here are sticks, and here is the fire-drill. Having generated a fire, you must tend the fire.’ |
Atha kho so aggiko jaṭilo taṁ dārakaṁ evaṁ anusāsitvā janapadaṁ agamāsi. |
Then that fire-worshipping, matted-hair ascetic, having thus instructed that child, went to the country. |
Tassa khiḍḍāpasutassa aggi nibbāyi. |
While he was absorbed in play, the fire went out. |
Atha kho tassa dārakassa etadahosi: |
Then it occurred to that child: |
‘pitā kho maṁ evaṁ avaca: |
‘My father told me this: |
“aggiṁ, tāta, paricareyyāsi. |
“You must tend the fire, my dear. |
Mā ca te aggi nibbāyi. |
Do not let the fire go out. |
Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsī”ti. |
And if the fire should go out, here is an axe, here are sticks, and here is the fire-drill. Having generated a fire, you must tend the fire.” |
Yannūnāhaṁ aggiṁ nibbattetvā aggiṁ paricareyyan’ti. |
What if I were to generate a fire and tend the fire?’ |
Atha kho so dārako araṇisahitaṁ vāsiyā tacchi: |
Then that child chopped the fire-drill with the axe, thinking: |
‘appeva nāma aggiṁ adhigaccheyyan’ti. |
‘Perhaps I might find a fire.’ |
Neva so aggiṁ adhigacchi. |
He did not find a fire. |
Araṇisahitaṁ dvidhā phālesi, tidhā phālesi, catudhā phālesi, pañcadhā phālesi, dasadhā phālesi, satadhā phālesi, sakalikaṁ sakalikaṁ akāsi, sakalikaṁ sakalikaṁ karitvā udukkhale koṭṭesi, udukkhale koṭṭetvā mahāvāte opuni: |
He split the fire-drill in two, in three, in four, in five, in ten, in a hundred pieces, he made it into splinters. Having made it into splinters, he pounded it in a mortar. Having pounded it in a mortar, he winnowed it in a strong wind, thinking: |
‘appeva nāma aggiṁ adhigaccheyyan’ti. |
‘Perhaps I might find a fire.’ |
Neva so aggiṁ adhigacchi. |
He did not find a fire. |
Atha kho so aggiko jaṭilo janapade taṁ karaṇīyaṁ tīretvā yena sako assamo tenupasaṅkami; |
Then that fire-worshipping, matted-hair ascetic, having settled that business in the country, went to his own hermitage; |
upasaṅkamitvā taṁ dārakaṁ etadavoca: |
having approached, he said this to that child: |
‘kacci te, tāta, aggi na nibbuto’ti? |
‘I hope, my dear, the fire did not go out?’ |
‘Idha me, tāta, khiḍḍāpasutassa aggi nibbāyi. |
‘Here, father, while I was absorbed in play, the fire went out. |
Tassa me etadahosi: |
It occurred to me: |
“pitā kho maṁ evaṁ avaca aggiṁ, tāta, paricareyyāsi. |
“My father told me this: You must tend the fire, my dear. |
Mā ca te, tāta, aggi nibbāyi. |
Do not, my dear, let the fire go out. |
Sace ca te aggi nibbāyeyya, ayaṁ vāsī imāni kaṭṭhāni idaṁ araṇisahitaṁ, aggiṁ nibbattetvā aggiṁ paricareyyāsīti. |
And if the fire should go out, here is an axe, here are sticks, and here is the fire-drill. Having generated a fire, you must tend the fire. |
Yannūnāhaṁ aggiṁ nibbattetvā aggiṁ paricareyyan”ti. |
What if I were to generate a fire and tend the fire?” |
Atha khvāhaṁ, tāta, araṇisahitaṁ vāsiyā tacchiṁ: |
Then, father, I chopped the fire-drill with the axe, thinking: |
“appeva nāma aggiṁ adhigaccheyyan”ti. |
“Perhaps I might find a fire.” |
Nevāhaṁ aggiṁ adhigacchiṁ. |
I did not find a fire. |
Araṇisahitaṁ dvidhā phālesiṁ, tidhā phālesiṁ, catudhā phālesiṁ, pañcadhā phālesiṁ, dasadhā phālesiṁ, satadhā phālesiṁ, sakalikaṁ sakalikaṁ akāsiṁ, sakalikaṁ sakalikaṁ karitvā udukkhale koṭṭesiṁ, udukkhale koṭṭetvā mahāvāte opuniṁ: |
I split the fire-drill in two, in three, in four, in five, in ten, in a hundred pieces, I made it into splinters. Having made it into splinters, I pounded it in a mortar. Having pounded it in a mortar, I winnowed it in a strong wind, thinking: |
“appeva nāma aggiṁ adhigaccheyyan”ti. |
“Perhaps I might find a fire.” |
Nevāhaṁ aggiṁ adhigacchin’ti. |
I did not find a fire.’ |
Atha kho tassa aggikassa jaṭilassa etadahosi: |
Then it occurred to that fire-worshipping, matted-hair ascetic: |
‘yāva bālo ayaṁ dārako abyatto, kathañhi nāma ayoniso aggiṁ gavesissatī’ti. |
‘How foolish this child is, how inexpert! How can he seek for fire in the wrong way?’ |
Tassa pekkhamānassa araṇisahitaṁ gahetvā aggiṁ nibbattetvā taṁ dārakaṁ etadavoca: |
As the child watched, he took the fire-drill, generated a fire, and said this to the child: |
‘evaṁ kho, tāta, aggi nibbattetabbo. |
‘In this way, my dear, a fire is to be generated. |
Na tveva yathā tvaṁ bālo abyatto ayoniso aggiṁ gavesī’ti. |
Not as you, foolish and inexpert, sought for fire in the wrong way.’ |
Evameva kho tvaṁ, rājañña, bālo abyatto ayoniso paralokaṁ gavesissasi. |
In the same way, Prince, you, foolish and inexpert, will seek for the other world in the wrong way. |
Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; |
Give up this evil view, Prince; |
paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ. |
give up this evil view, Prince. |
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. |
May it not be for your long-term harm and suffering.” |
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ. |
“Although the venerable Kassapa says this, yet I am not able to give up this evil view. |
Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: |
King Pasenadi of Kosala knows me, and the kings of other realms too: |
‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī: |
‘Prince Pāyāsi is of this view, of this doctrine: |
“itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko”’ti. |
“Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.”’ |
Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro: |
If I, venerable Kassapa, were to give up this evil view, there would be those who would say of me: |
‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. |
‘How foolish is Prince Pāyāsi, how inexpert, a grasper of wrong views.’ |
Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti. |
I will carry it out of anger, I will carry it out of contempt, I will carry it out of spite.” |
2.11. Dvesatthavāhaupamā |
2.11. The Two Caravan Leaders Simile |
“Tena hi, rājañña, upamaṁ te karissāmi. |
“Well then, Prince, I will give you a simile. |
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. |
By a simile, some wise people here understand the meaning of what is said. |
Bhūtapubbaṁ, rājañña, mahāsakaṭasattho sakaṭasahassaṁ puratthimā janapadā pacchimaṁ janapadaṁ agamāsi. |
Once in the past, Prince, a great caravan of a thousand carts went from an eastern country to a western country. |
So yena yena gacchi, khippaṁyeva pariyādiyati tiṇakaṭṭhodakaṁ haritakapaṇṇaṁ. |
Wherever it went, the grass, wood, water, and green leaves were quickly consumed. |
Tasmiṁ kho pana satthe dve satthavāhā ahesuṁ eko pañcannaṁ sakaṭasatānaṁ, eko pañcannaṁ sakaṭasatānaṁ. |
In that caravan, there were two caravan leaders, one for five hundred carts, and one for five hundred carts. |
Atha kho tesaṁ satthavāhānaṁ etadahosi: |
Then it occurred to those caravan leaders: |
‘ayaṁ kho mahāsakaṭasattho sakaṭasahassaṁ; |
‘This is a great caravan of a thousand carts; |
te mayaṁ yena yena gacchāma, khippameva pariyādiyati tiṇakaṭṭhodakaṁ haritakapaṇṇaṁ. |
wherever we go, the grass, wood, water, and green leaves are quickly consumed. |
Yannūna mayaṁ imaṁ satthaṁ dvidhā vibhajeyyāma—ekato pañca sakaṭasatāni ekato pañca sakaṭasatānī’ti. |
What if we were to divide this caravan in two—five hundred carts in one, and five hundred carts in the other?’ |
Te taṁ satthaṁ dvidhā vibhajiṁsu ekato pañca sakaṭasatāni, ekato pañca sakaṭasatāni. |
They divided that caravan in two: five hundred carts in one, and five hundred carts in the other. |
Eko satthavāho bahuṁ tiṇañca kaṭṭhañca udakañca āropetvā satthaṁ payāpesi. |
One caravan leader, having loaded up much grass, wood, and water, had his caravan set out. |
Dvīhatīhapayāto kho pana so sattho addasa purisaṁ kāḷaṁ lohitakkhaṁ sannaddhakalāpaṁ kumudamāliṁ allavatthaṁ allakesaṁ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṁ āgacchantaṁ, disvā etadavoca: |
After traveling for two or three days, that caravan saw a man, dark, with bloodshot eyes, with a quiver of arrows, wearing a lotus garland, with wet clothes and wet hair, with his wheels smeared with mud, coming from the opposite direction in a fine chariot. Seeing him, he said this: |
‘kuto, bho, āgacchasī’ti? |
‘Where, sir, are you coming from?’ |
‘Amukamhā janapadā’ti. |
‘From such-and-such a country.’ |
‘Kuhiṁ gamissasī’ti? |
‘Where are you going?’ |
‘Amukaṁ nāma janapadan’ti. |
‘To a country named so-and-so.’ |
‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti? |
‘Is there, sir, a great raincloud that has rained heavily in the wilderness ahead?’ |
‘Evaṁ, bho, purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. |
‘Yes, sir, a great raincloud has rained heavily in the wilderness ahead, the paths are flooded with water, there is much grass, wood, and water. |
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā’ti. |
Throw away, sirs, your old grass, wood, and water. Go quickly with light-laden carts, do not tire your oxen.’ |
Atha kho so satthavāho satthike āmantesi: |
Then that caravan leader addressed the caravan people: |
‘ayaṁ, bho, puriso evamāha: |
‘This man says this: |
“purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. |
“A great raincloud has rained heavily in the wilderness ahead, the paths are flooded with water, there is much grass, wood, and water. |
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā”ti. |
Throw away, sirs, your old grass, wood, and water. Go quickly with light-laden carts, do not tire your oxen.” |
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi satthaṁ payāpethā’ti. |
Throw away, sirs, your old grass, wood, and water. With light-laden carts, have the caravan set out.’ |
‘Evaṁ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā chaḍḍetvā purāṇāni tiṇāni kaṭṭhāni udakāni lahubhārehi sakaṭehi satthaṁ payāpesuṁ. |
‘Yes, sir,’ those caravan people replied to that caravan leader, and having thrown away their old grass, wood, and water, they had the caravan set out with light-laden carts. |
Te paṭhamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā. |
At the first campsite they did not find grass, or wood, or water. |
Dutiyepi satthavāse … tatiyepi satthavāse … catutthepi satthavāse … pañcamepi satthavāse … chaṭṭhepi satthavāse … sattamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā. |
At the second campsite… at the third campsite… at the fourth campsite… at the fifth campsite… at the sixth campsite… at the seventh campsite they did not find grass, or wood, or water. |
Sabbeva anayabyasanaṁ āpajjiṁsu. |
They all met with ruin and disaster. |
Ye ca tasmiṁ satthe ahesuṁ manussā vā pasū vā, sabbe so yakkho amanusso bhakkhesi. |
And whatever humans or cattle were in that caravan, that yakkha, that non-human being, devoured them all. |
Aṭṭhikāneva sesāni. |
Only bones remained. |
Yadā aññāsi dutiyo satthavāho: |
When the second caravan leader knew: |
‘bahunikkhanto kho, bho, dāni so sattho’ti bahuṁ tiṇañca kaṭṭhañca udakañca āropetvā satthaṁ payāpesi. |
‘That caravan, sirs, has now gone far,’ he, having loaded up much grass, wood, and water, had his caravan set out. |
Dvīhatīhapayāto kho pana so sattho addasa purisaṁ kāḷaṁ lohitakkhaṁ sannaddhakalāpaṁ kumudamāliṁ allavatthaṁ allakesaṁ kaddamamakkhitehi cakkehi bhadrena rathena paṭipathaṁ āgacchantaṁ, disvā etadavoca: |
After traveling for two or three days, that caravan saw a man, dark, with bloodshot eyes, with a quiver of arrows, wearing a lotus garland, with wet clothes and wet hair, with his wheels smeared with mud, coming from the opposite direction in a fine chariot. Seeing him, he said this: |
‘kuto, bho, āgacchasī’ti? |
‘Where, sir, are you coming from?’ |
‘Amukamhā janapadā’ti. |
‘From such-and-such a country.’ |
‘Kuhiṁ gamissasī’ti? |
‘Where are you going?’ |
‘Amukaṁ nāma janapadan’ti. |
‘To a country named so-and-so.’ |
‘Kacci, bho, purato kantāre mahāmegho abhippavuṭṭho’ti? |
‘Is there, sir, a great raincloud that has rained heavily in the wilderness ahead?’ |
‘Evaṁ, bho, purato kantāre mahāmegho abhippavuṭṭho. |
‘Yes, sir, a great raincloud has rained heavily in the wilderness ahead. |
Āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. |
The paths are flooded with water, there is much grass, wood, and water. |
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha, mā yoggāni kilamitthā’ti. |
Throw away, sirs, your old grass, wood, and water. Go quickly with light-laden carts, do not tire your oxen.’ |
Atha kho so satthavāho satthike āmantesi: |
Then that caravan leader addressed the caravan people: |
‘ayaṁ, bho, puriso evamāha: |
‘This man says this: |
“purato kantāre mahāmegho abhippavuṭṭho, āsittodakāni vaṭumāni, bahu tiṇañca kaṭṭhañca udakañca. |
“A great raincloud has rained heavily in the wilderness ahead, the paths are flooded with water, there is much grass, wood, and water. |
Chaḍḍetha, bho, purāṇāni tiṇāni kaṭṭhāni udakāni, lahubhārehi sakaṭehi sīghaṁ sīghaṁ gacchatha; |
Throw away, sirs, your old grass, wood, and water. Go quickly with light-laden carts; |
mā yoggāni kilamitthā”ti. |
do not tire your oxen.” |
Ayaṁ bho puriso neva amhākaṁ mitto, na ñātisālohito, kathaṁ mayaṁ imassa saddhāya gamissāma. |
This man is not our friend, nor a blood-relative. How can we go by his word? |
Na vo chaḍḍetabbāni purāṇāni tiṇāni kaṭṭhāni udakāni, yathābhatena bhaṇḍena satthaṁ payāpetha. |
Your old grass, wood, and water should not be thrown away. Have the caravan set out with the goods as they were loaded. |
Na no purāṇaṁ chaḍḍessāmā’ti. |
We will not throw away what is old.’ |
‘Evaṁ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yathābhatena bhaṇḍena satthaṁ payāpesuṁ. |
‘Yes, sir,’ those caravan people replied to that caravan leader, and had the caravan set out with the goods as they were loaded. |
Te paṭhamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā. |
At the first campsite they did not find grass, or wood, or water. |
Dutiyepi satthavāse … tatiyepi satthavāse … catutthepi satthavāse … pañcamepi satthavāse … chaṭṭhepi satthavāse … sattamepi satthavāse na addasaṁsu tiṇaṁ vā kaṭṭhaṁ vā udakaṁ vā. |
At the second campsite… at the third campsite… at the fourth campsite… at the fifth campsite… at the sixth campsite… at the seventh campsite they did not find grass, or wood, or water. |
Tañca satthaṁ addasaṁsu anayabyasanaṁ āpannaṁ. |
And they saw that other caravan, which had met with ruin and disaster. |
Ye ca tasmiṁ satthepi ahesuṁ manussā vā pasū vā, tesañca aṭṭhikāneva addasaṁsu tena yakkhena amanussena bhakkhitānaṁ. |
And whatever humans or cattle had been in that caravan, they saw only their bones, devoured by that yakkha, that non-human being. |
Atha kho so satthavāho satthike āmantesi: |
Then that caravan leader addressed the caravan people: |
‘ayaṁ kho, bho, sattho anayabyasanaṁ āpanno, yathā taṁ tena bālena satthavāhena pariṇāyakena. |
‘This caravan, sirs, has met with ruin and disaster, just as was to be expected with that foolish caravan leader as its guide. |
Tena hi, bho, yānamhākaṁ satthe appasārāni paṇiyāni, tāni chaḍḍetvā, yāni imasmiṁ satthe mahāsārāni paṇiyāni, tāni ādiyathā’ti. |
Therefore, sirs, whatever goods in our caravan are of little value, throw them away, and whatever goods in this caravan are of great value, take them.’ |
‘Evaṁ, bho’ti kho te satthikā tassa satthavāhassa paṭissutvā yāni sakasmiṁ satthe appasārāni paṇiyāni, tāni chaḍḍetvā yāni tasmiṁ satthe mahāsārāni paṇiyāni, tāni ādiyitvā sotthinā taṁ kantāraṁ nitthariṁsu, yathā taṁ paṇḍitena satthavāhena pariṇāyakena. |
‘Yes, sir,’ those caravan people replied to that caravan leader, and whatever goods in their own caravan were of little value, they threw them away, and whatever goods in that other caravan were of great value, they took them, and they crossed that wilderness safely, as was to be expected with a wise caravan leader as its guide. |
Evameva kho tvaṁ, rājañña, bālo abyatto anayabyasanaṁ āpajjissasi ayoniso paralokaṁ gavesanto, seyyathāpi so purimo satthavāho. |
In the same way, Prince, you, foolish and inexpert, will meet with ruin and disaster, seeking the other world in the wrong way, just like that first caravan leader. |
Yepi tava sotabbaṁ saddhātabbaṁ maññissanti, tepi anayabyasanaṁ āpajjissanti, seyyathāpi te satthikā. |
And those who think they should listen to you and trust you, they too will meet with ruin and disaster, just like those caravan people. |
Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; |
Give up this evil view, Prince; |
paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ. |
give up this evil view, Prince. |
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. |
May it not be for your long-term harm and suffering.” |
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ. |
“Although the venerable Kassapa says this, yet I am not able to give up this evil view. |
Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: |
King Pasenadi of Kosala knows me, and the kings of other realms too: |
‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī: |
‘Prince Pāyāsi is of this view, of this doctrine: |
“itipi natthi paro loko …pe… vipāko”’ti. |
“Thus, there is no other world …and so on… result.”’ |
Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro: |
If I, venerable Kassapa, were to give up this evil view, there would be those who would say of me: |
‘yāva bālo pāyāsi rājañño, abyatto duggahitagāhī’ti. |
‘How foolish is Prince Pāyāsi, how inexpert, a grasper of wrong views.’ |
Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti. |
I will carry it out of anger, I will carry it out of contempt, I will carry it out of spite.” |
2.12. Gūthabhārikaupamā |
2.12. The Man Carrying Dung Simile |
“Tena hi, rājañña, upamaṁ te karissāmi. |
“Well then, Prince, I will give you a simile. |
Upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. |
By a simile, some wise people here understand the meaning of what is said. |
Bhūtapubbaṁ, rājañña, aññataro sūkaraposako puriso sakamhā gāmā aññaṁ gāmaṁ agamāsi. |
Once in the past, Prince, a certain swineherd went from his own village to another village. |
Tattha addasa pahūtaṁ sukkhagūthaṁ chaḍḍitaṁ. |
There he saw a great heap of dry dung thrown away. |
Disvānassa etadahosi: |
On seeing it, it occurred to him: |
‘ayaṁ kho pahūto sukkhagūtho chaḍḍito, mama ca sūkarabhattaṁ; |
‘This is a great heap of dry dung thrown away, and it is food for my pigs; |
yannūnāhaṁ ito sukkhagūthaṁ hareyyan’ti. |
what if I were to carry this dry dung from here?’ |
So uttarāsaṅgaṁ pattharitvā pahūtaṁ sukkhagūthaṁ ākiritvā bhaṇḍikaṁ bandhitvā sīse ubbāhetvā agamāsi. |
He spread out his upper robe, and having collected a great heap of dry dung, he tied it into a bundle, hoisted it on his head, and went on his way. |
Tassa antarāmagge mahāakālamegho pāvassi. |
On his way, a great, unseasonable storm began to rain. |
So uggharantaṁ paggharantaṁ yāva agganakhā gūthena makkhito gūthabhāraṁ ādāya agamāsi. |
He, oozing and dripping with dung down to his toenails, went on his way carrying the load of dung. |
Tamenaṁ manussā disvā evamāhaṁsu: |
People, seeing him, said this: |
‘kacci no tvaṁ, bhaṇe, ummatto, kacci viceto, kathañhi nāma uggharantaṁ paggharantaṁ yāva agganakhā gūthena makkhito gūthabhāraṁ harissasī’ti. |
‘Are you not mad, my good man, are you out of your mind? How can you carry a load of dung, oozing and dripping with dung down to your toenails?’ |
‘Tumhe khvettha, bhaṇe, ummattā, tumhe vicetā, tathā hi pana me sūkarabhattan’ti. |
‘It is you who are mad, my good men, you who are out of your minds! For this is food for my pigs!’ |
Evameva kho tvaṁ, rājañña, gūthabhārikūpamo maññe paṭibhāsi. |
In the same way, Prince, you seem to me to be comparable to the man carrying dung. |
Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; |
Give up this evil view, Prince; |
paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ. |
give up this evil view, Prince. |
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. |
May it not be for your long-term harm and suffering.” |
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ. |
“Although the venerable Kassapa says this, yet I am not able to give up this evil view. |
Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: |
King Pasenadi of Kosala knows me, and the kings of other realms too: |
‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī: |
‘Prince Pāyāsi is of this view, of this doctrine: |
“itipi natthi paro loko …pe… vipāko”’ti. |
“Thus, there is no other world …and so on… result.”’ |
Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro: |
If I, venerable Kassapa, were to give up this evil view, there would be those who would say of me: |
‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. |
‘How foolish is Prince Pāyāsi, how inexpert, a grasper of wrong views.’ |
Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti. |
I will carry it out of anger, I will carry it out of contempt, I will carry it out of spite.” |
2.13. Akkhadhuttakaupamā |
2.13. The Gambler Simile |
“Tena hi, rājañña, upamaṁ te karissāmi, upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. |
“Well then, Prince, I will give you a simile. By a simile, some wise people here understand the meaning of what is said. |
Bhūtapubbaṁ, rājañña, dve akkhadhuttā akkhehi dibbiṁsu. |
Once in the past, Prince, two gamblers were playing with dice. |
Eko akkhadhutto āgatāgataṁ kaliṁ gilati. |
One gambler swallowed every losing die that came up. |
Addasā kho dutiyo akkhadhutto taṁ akkhadhuttaṁ āgatāgataṁ kaliṁ gilantaṁ, disvā taṁ akkhadhuttaṁ etadavoca: |
The second gambler saw that gambler swallowing every losing die that came up. Seeing him, he said this to that gambler: |
‘tvaṁ kho, samma, ekantikena jināsi, dehi me, samma, akkhe pajohissāmī’ti. |
‘You, my friend, are winning exclusively. Give me the dice, my friend, I will consecrate them.’ |
‘Evaṁ, sammā’ti kho so akkhadhutto tassa akkhadhuttassa akkhe pādāsi. |
‘Yes, my friend,’ that gambler gave the dice to the other gambler. |
Atha kho so akkhadhutto akkhe visena paribhāvetvā taṁ akkhadhuttaṁ etadavoca: |
Then that gambler, having coated the dice with poison, said this to the other gambler: |
‘ehi kho, samma, akkhehi dibbissāmā’ti. |
‘Come, my friend, let us play with the dice.’ |
‘Evaṁ, sammā’ti kho so akkhadhutto tassa akkhadhuttassa paccassosi. |
‘Yes, my friend,’ that gambler replied to the other. |
Dutiyampi kho te akkhadhuttā akkhehi dibbiṁsu. |
A second time those gamblers played with dice. |
Dutiyampi kho so akkhadhutto āgatāgataṁ kaliṁ gilati. |
A second time that gambler swallowed every losing die that came up. |
Addasā kho dutiyo akkhadhutto taṁ akkhadhuttaṁ dutiyampi āgatāgataṁ kaliṁ gilantaṁ, disvā taṁ akkhadhuttaṁ etadavoca: |
The second gambler saw that gambler swallowing every losing die that came up a second time. Seeing him, he said this to that gambler: |
‘Littaṁ paramena tejasā, |
‘Coated with the utmost poison, |
Gilamakkhaṁ puriso na bujjhati; |
the man does not realize he swallows the die; |
Gila re gila pāpadhuttaka, |
Swallow, swallow, you wicked gambler! |
Pacchā te kaṭukaṁ bhavissatī’ti. |
Later it will be bitter for you.’ |
Evameva kho tvaṁ, rājañña, akkhadhuttakūpamo maññe paṭibhāsi. |
In the same way, Prince, you seem to me to be comparable to the gambler. |
Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; |
Give up this evil view, Prince; |
paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ. |
give up this evil view, Prince. |
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. |
May it not be for your long-term harm and suffering.” |
“Kiñcāpi bhavaṁ kassapo evamāha, atha kho nevāhaṁ sakkomi idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjituṁ. |
“Although the venerable Kassapa says this, yet I am not able to give up this evil view. |
Rājāpi maṁ pasenadi kosalo jānāti tirorājānopi: |
King Pasenadi of Kosala knows me, and the kings of other realms too: |
‘pāyāsi rājañño evaṁvādī evaṁdiṭṭhī: |
‘Prince Pāyāsi is of this view, of this doctrine: |
“itipi natthi paro loko …pe… vipāko”’ti. |
“Thus, there is no other world …and so on… result.”’ |
Sacāhaṁ, bho kassapa, idaṁ pāpakaṁ diṭṭhigataṁ paṭinissajjissāmi, bhavissanti me vattāro: |
If I, venerable Kassapa, were to give up this evil view, there would be those who would say of me: |
‘yāva bālo pāyāsi rājañño abyatto duggahitagāhī’ti. |
‘How foolish is Prince Pāyāsi, how inexpert, a grasper of wrong views.’ |
Kopenapi naṁ harissāmi, makkhenapi naṁ harissāmi, palāsenapi naṁ harissāmī”ti. |
I will carry it out of anger, I will carry it out of contempt, I will carry it out of spite.” |
2.14. Sāṇabhārikaupamā |
2.14. The Man Carrying Hemp Simile |
“Tena hi, rājañña, upamaṁ te karissāmi, upamāya m’idhekacce viññū purisā bhāsitassa atthaṁ ājānanti. |
“Well then, Prince, I will give you a simile. By a simile, some wise people here understand the meaning of what is said. |
Bhūtapubbaṁ, rājañña, aññataro janapado vuṭṭhāsi. |
Once in the past, Prince, a certain country revolted. |
Atha kho sahāyako sahāyakaṁ āmantesi: |
Then a companion addressed his companion: |
‘āyāma, samma, yena so janapado tenupasaṅkamissāma, appeva nāmettha kiñci dhanaṁ adhigaccheyyāmā’ti. |
‘Come, friend, let us go to that country. Perhaps we might acquire some wealth there.’ |
‘Evaṁ, sammā’ti kho sahāyako sahāyakassa paccassosi. |
‘Yes, friend,’ the companion replied to his companion. |
Te yena so janapado, yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu, tattha addasaṁsu pahūtaṁ sāṇaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi: |
They went to that country, to a certain market town. There they saw a great heap of hemp thrown away. Seeing it, the companion addressed his companion: |
‘idaṁ kho, samma, pahūtaṁ sāṇaṁ chaḍḍitaṁ, tena hi, samma, tvañca sāṇabhāraṁ bandha, ahañca sāṇabhāraṁ bandhissāmi, ubho sāṇabhāraṁ ādāya gamissāmā’ti. |
‘Here, friend, is a great heap of hemp thrown away. Therefore, friend, you tie up a load of hemp, and I will tie up a load of hemp. We will both take a load of hemp and go.’ |
‘Evaṁ, sammā’ti kho sahāyako sahāyakassa paṭissutvā sāṇabhāraṁ bandhitvā te ubho sāṇabhāraṁ ādāya yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu. |
‘Yes, friend,’ the companion replied to his companion, and having tied up a load of hemp, they both took a load of hemp and went to a certain market town. |
Tattha addasaṁsu pahūtaṁ sāṇasuttaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi: |
There they saw a great heap of hempen thread thrown away. Seeing it, the companion addressed his companion: |
‘yassa kho, samma, atthāya iccheyyāma sāṇaṁ, idaṁ pahūtaṁ sāṇasuttaṁ chaḍḍitaṁ. |
‘For the sake of which, friend, we would want hemp, here is a great heap of hempen thread thrown away. |
Tena hi, samma, tvañca sāṇabhāraṁ chaḍḍehi, ahañca sāṇabhāraṁ chaḍḍessāmi, ubho sāṇasuttabhāraṁ ādāya gamissāmā’ti. |
Therefore, friend, you throw away your load of hemp, and I will throw away my load of hemp. We will both take a load of hempen thread and go.’ |
‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me, tvaṁ pajānāhī’ti. |
‘This load of hemp of mine, friend, has been carried from afar and is well-tied. Enough for me. You may know for yourself.’ |
Atha kho so sahāyako sāṇabhāraṁ chaḍḍetvā sāṇasuttabhāraṁ ādiyi. |
Then that companion threw away his load of hemp and took up a load of hempen thread. |
Te yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu. |
They went to a certain market town. |
Tattha addasaṁsu pahūtā sāṇiyo chaḍḍitā, disvā sahāyako sahāyakaṁ āmantesi: |
There they saw a great heap of linen cloth thrown away. Seeing it, the companion addressed his companion: |
‘yassa kho, samma, atthāya iccheyyāma sāṇaṁ vā sāṇasuttaṁ vā, imā pahūtā sāṇiyo chaḍḍitā. |
‘For the sake of which, friend, we would want hemp or hempen thread, here is a great heap of linen cloth thrown away. |
Tena hi, samma, tvañca sāṇabhāraṁ chaḍḍehi, ahañca sāṇasuttabhāraṁ chaḍḍessāmi, ubho sāṇibhāraṁ ādāya gamissāmā’ti. |
Therefore, friend, you throw away your load of hemp, and I will throw away my load of hempen thread. We will both take a load of linen cloth and go.’ |
‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me, tvaṁ pajānāhī’ti. |
‘This load of hemp of mine, friend, has been carried from afar and is well-tied. Enough for me. You may know for yourself.’ |
Atha kho so sahāyako sāṇasuttabhāraṁ chaḍḍetvā sāṇibhāraṁ ādiyi. |
Then that companion threw away his load of hempen thread and took up a load of linen cloth. |
Te yena aññataraṁ gāmapaṭṭaṁ tenupasaṅkamiṁsu. |
They went to a certain market town. |
Tattha addasaṁsu pahūtaṁ khomaṁ chaḍḍitaṁ, disvā …pe… pahūtaṁ khomasuttaṁ chaḍḍitaṁ, disvā … pahūtaṁ khomadussaṁ chaḍḍitaṁ, disvā … pahūtaṁ kappāsaṁ chaḍḍitaṁ, disvā … pahūtaṁ kappāsikasuttaṁ chaḍḍitaṁ, disvā … pahūtaṁ kappāsikadussaṁ chaḍḍitaṁ, disvā … pahūtaṁ ayaṁ chaḍḍitaṁ, disvā … pahūtaṁ lohaṁ chaḍḍitaṁ, disvā … pahūtaṁ tipuṁ chaḍḍitaṁ, disvā … pahūtaṁ sīsaṁ chaḍḍitaṁ, disvā … pahūtaṁ sajjhaṁ chaḍḍitaṁ, disvā … pahūtaṁ suvaṇṇaṁ chaḍḍitaṁ, disvā sahāyako sahāyakaṁ āmantesi: |
There they saw a great heap of flax thrown away, and seeing it… and so on… a great heap of flaxen thread thrown away, and seeing it… a great heap of flaxen cloth thrown away, and seeing it… a great heap of cotton thrown away, and seeing it… a great heap of cotton thread thrown away, and seeing it… a great heap of cotton cloth thrown away, and seeing it… a great heap of iron thrown away, and seeing it… a great heap of copper thrown away, and seeing it… a great heap of bronze thrown away, and seeing it… a great heap of lead thrown away, and seeing it… a great heap of silver thrown away, and seeing it… a great heap of gold thrown away. Seeing it, the companion addressed his companion: |
‘yassa kho, samma, atthāya iccheyyāma sāṇaṁ vā sāṇasuttaṁ vā sāṇiyo vā khomaṁ vā khomasuttaṁ vā khomadussaṁ vā kappāsaṁ vā kappāsikasuttaṁ vā kappāsikadussaṁ vā ayaṁ vā lohaṁ vā tipuṁ vā sīsaṁ vā sajjhaṁ vā, idaṁ pahūtaṁ suvaṇṇaṁ chaḍḍitaṁ. |
‘For the sake of which, friend, we would want hemp or hempen thread or linen cloth or flax or flaxen thread or flaxen cloth or cotton or cotton thread or cotton cloth or iron or copper or bronze or lead or silver, here is a great heap of gold thrown away. |
Tena hi, samma, tvañca sāṇabhāraṁ chaḍḍehi, ahañca sajjhabhāraṁ chaḍḍessāmi, ubho suvaṇṇabhāraṁ ādāya gamissāmā’ti. |
Therefore, friend, you throw away your load of hemp, and I will throw away my load of silver. We will both take a load of gold and go.’ |
‘Ayaṁ kho me, samma, sāṇabhāro dūrābhato ca susannaddho ca, alaṁ me tvaṁ pajānāhī’ti. |
‘This load of hemp of mine, friend, has been carried from afar and is well-tied. Enough for me. You may know for yourself.’ |
Atha kho so sahāyako sajjhabhāraṁ chaḍḍetvā suvaṇṇabhāraṁ ādiyi. |
Then that companion threw away his load of silver and took up a load of gold. |
Te yena sako gāmo tenupasaṅkamiṁsu. |
They went to their own village. |
Tattha yo so sahāyako sāṇabhāraṁ ādāya agamāsi, tassa neva mātāpitaro abhinandiṁsu, na puttadārā abhinandiṁsu, na mittāmaccā abhinandiṁsu, na ca tatonidānaṁ sukhaṁ somanassaṁ adhigacchi. |
There, for the companion who had brought the load of hemp, neither his mother and father were pleased, nor his wife and children were pleased, nor his friends and colleagues were pleased, and he did not acquire any happiness or joy from it. |
Yo pana so sahāyako suvaṇṇabhāraṁ ādāya agamāsi, tassa mātāpitaropi abhinandiṁsu, puttadārāpi abhinandiṁsu, mittāmaccāpi abhinandiṁsu, tatonidānañca sukhaṁ somanassaṁ adhigacchi. |
But for the companion who had brought the load of gold, his mother and father were pleased, his wife and children were pleased, his friends and colleagues were pleased, and from it he acquired happiness and joy. |
Evameva kho tvaṁ, rājañña, sāṇabhārikūpamo maññe paṭibhāsi. |
In the same way, Prince, you seem to me to be comparable to the man carrying hemp. |
Paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ; |
Give up this evil view, Prince; |
paṭinissajjetaṁ, rājañña, pāpakaṁ diṭṭhigataṁ. |
give up this evil view, Prince. |
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. |
May it not be for your long-term harm and suffering.” |
3. Saraṇagamana |
3. Taking Refuge |
“Purimeneva ahaṁ opammena bhoto kassapassa attamano abhiraddho. |
“Even with the very first simile, I was pleased and delighted with the venerable Kassapa. |
Api cāhaṁ imāni vicitrāni pañhāpaṭibhānāni sotukāmo evāhaṁ bhavantaṁ kassapaṁ paccanīkaṁ kātabbaṁ amaññissaṁ. |
But, wanting to hear these various clever answers to my questions, I thought it right to oppose the venerable Kassapa. |
Abhikkantaṁ, bho kassapa, abhikkantaṁ, bho kassapa. |
Excellent, venerable Kassapa! Excellent, venerable Kassapa! |
Seyyathāpi, bho kassapa, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: |
Just as, venerable Kassapa, one might set upright what has been overturned, or reveal what is hidden, or show the way to one who is lost, or hold up an oil lamp in the dark so that |
‘cakkhumanto rūpāni dakkhantī’ti; |
those with good eyes can see forms; |
evamevaṁ bhotā kassapena anekapariyāyena dhammo pakāsito. |
in the same way, the Dhamma has been made clear in many ways by the venerable Kassapa. |
Esāhaṁ, bho kassapa, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. |
I, venerable Kassapa, go for refuge to that venerable Gotama, to the Dhamma, and to the Bhikkhu Saṅgha. |
Upāsakaṁ maṁ bhavaṁ kassapo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. |
May the venerable Kassapa remember me as a lay follower who has gone for refuge for life, from this day forth. |
Icchāmi cāhaṁ, bho kassapa, mahāyaññaṁ yajituṁ, anusāsatu maṁ bhavaṁ kassapo, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. |
And I wish, venerable Kassapa, to perform a great sacrifice. May the venerable Kassapa instruct me, which would be for my long-term welfare and happiness.” |
4. Yaññakathā |
4. Discourse on Sacrifice |
“Yathārūpe kho, rājañña, yaññe gāvo vā haññanti ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro. |
“In a sacrifice, Prince, where cows are slain, or goats and sheep are slain, or chickens and pigs are slain, or various living beings come to be slaughtered, and the recipients are of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration—such a sacrifice, Prince, is not of great fruit, not of great benefit, not of great splendor, not of great scope. |
Seyyathāpi, rājañña, kassako bījanaṅgalaṁ ādāya vanaṁ paviseyya. |
Suppose, Prince, a farmer were to enter a forest, taking seeds and a plow. |
So tattha dukkhette dubbhūme avihatakhāṇukaṇṭake bījāni patiṭṭhāpeyya khaṇḍāni pūtīni vātātapahatāni asāradāni asukhasayitāni. |
There, in a bad field, in bad soil, where stumps and thorns have not been cleared, he were to plant seeds that are broken, rotten, damaged by wind and sun, without pith, and not laid down well. |
Devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya. |
And the deva would not send down rain in due season. |
Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyuṁ, kassako vā vipulaṁ phalaṁ adhigaccheyyā”ti? |
Would those seeds reach growth, increase, and abundance, and would the farmer obtain a great harvest?” |
“No hidaṁ, bho kassapa”. |
“Certainly not, venerable Kassapa.” |
“Evameva kho, rājañña, yathārūpe yaññe gāvo vā haññanti, ajeḷakā vā haññanti, kukkuṭasūkarā vā haññanti, vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti micchādiṭṭhī micchāsaṅkappā micchāvācā micchākammantā micchāājīvā micchāvāyāmā micchāsatī micchāsamādhī, evarūpo kho, rājañña, yañño na mahapphalo hoti na mahānisaṁso na mahājutiko na mahāvipphāro. |
“In the same way, Prince, in a sacrifice where cows are slain, or goats and sheep are slain, or chickens and pigs are slain, or various living beings come to be slaughtered, and the recipients are of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration—such a sacrifice, Prince, is not of great fruit, not of great benefit, not of great splendor, not of great scope. |
Yathārūpe ca kho, rājañña, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro. |
But in a sacrifice, Prince, where neither cows are slain, nor goats and sheep are slain, nor chickens and pigs are slain, nor various living beings come to be slaughtered, and the recipients are of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration—such a sacrifice, Prince, is of great fruit, of great benefit, of great splendor, of great scope. |
Seyyathāpi, rājañña, kassako bījanaṅgalaṁ ādāya vanaṁ paviseyya. |
Suppose, Prince, a farmer were to enter a forest, taking seeds and a plow. |
So tattha sukhette subhūme suvihatakhāṇukaṇṭake bījāni patiṭṭhapeyya akhaṇḍāni apūtīni avātātapahatāni sāradāni sukhasayitāni. |
There, in a good field, in good soil, where stumps and thorns have been well cleared, he were to plant seeds that are unbroken, not rotten, not damaged by wind and sun, with pith, and laid down well. |
Devo ca kālena kālaṁ sammādhāraṁ anuppaveccheyya. |
And the deva would send down rain in due season. |
Api nu tāni bījāni vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyyuṁ, kassako vā vipulaṁ phalaṁ adhigaccheyyā”ti? |
Would those seeds reach growth, increase, and abundance, and would the farmer obtain a great harvest?” |
“Evaṁ, bho kassapa”. |
“Yes, venerable Kassapa.” |
“Evameva kho, rājañña, yathārūpe yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā vā pāṇā saṅghātaṁ āpajjanti, paṭiggāhakā ca honti sammādiṭṭhī sammāsaṅkappā sammāvācā sammākammantā sammāājīvā sammāvāyāmā sammāsatī sammāsamādhī, evarūpo kho, rājañña, yañño mahapphalo hoti mahānisaṁso mahājutiko mahāvipphāro”ti. |
“In the same way, Prince, in a sacrifice where neither cows are slain, nor goats and sheep are slain, nor chickens and pigs are slain, nor various living beings come to be slaughtered, and the recipients are of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration—such a sacrifice, Prince, is of great fruit, of great benefit, of great splendor, of great scope.” |
5. Uttaramāṇavavatthu |
5. The Story of Uttara the Young Man |
Atha kho pāyāsi rājañño dānaṁ paṭṭhapesi samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ. |
Then Prince Pāyāsi established a gift for ascetics, brahmins, the poor, the wayfarers, wanderers, and beggars. |
Tasmiṁ kho pana dāne evarūpaṁ bhojanaṁ dīyati kaṇājakaṁ bilaṅgadutiyaṁ, dhorakāni ca vatthāni guḷavālakāni. |
And in that gift, food of this sort was given: sour gruel with broken rice, and coarse hempen cloths with knotted fringes. |
Tasmiṁ kho pana dāne uttaro nāma māṇavo vāvaṭo ahosi. |
And a young man named Uttara was appointed to manage that gift. |
So dānaṁ datvā evaṁ anuddisati: |
Having given the gift, he made this aspiration: |
“imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin”ti. |
“By this gift, may I meet Prince Pāyāsi only in this world, not in the next.” |
Assosi kho pāyāsi rājañño: |
Prince Pāyāsi heard: |
“uttaro kira māṇavo dānaṁ datvā evaṁ anuddisati: |
“The young man Uttara, it is said, having given the gift, makes this aspiration: |
‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’”ti. |
‘By this gift, may I meet Prince Pāyāsi only in this world, not in the next.’” |
Atha kho pāyāsi rājañño uttaraṁ māṇavaṁ āmantāpetvā etadavoca: |
Then Prince Pāyāsi, having summoned the young man Uttara, said this: |
“saccaṁ kira tvaṁ, tāta uttara, dānaṁ datvā evaṁ anuddisasi: |
“Is it true, dear Uttara, that having given the gift, you make this aspiration: |
‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’”ti? |
‘By this gift, may I meet Prince Pāyāsi only in this world, not in the next’?” |
“Evaṁ, bho”. |
“Yes, sir.” |
“Kissa pana tvaṁ, tāta uttara, dānaṁ datvā evaṁ anuddisasi: |
“But why, dear Uttara, having given the gift, do you make this aspiration: |
‘imināhaṁ dānena pāyāsiṁ rājaññameva imasmiṁ loke samāgacchiṁ, mā parasmin’ti? |
‘By this gift, may I meet Prince Pāyāsi only in this world, not in the next’? |
Nanu mayaṁ, tāta uttara, puññatthikā dānasseva phalaṁ pāṭikaṅkhino”ti? |
Are we not, dear Uttara, seekers of merit, expecting the fruit of the gift?” |
“Bhoto kho dāne evarūpaṁ bhojanaṁ dīyati kaṇājakaṁ bilaṅgadutiyaṁ, yaṁ bhavaṁ pādāpi na iccheyya samphusituṁ, kuto bhuñjituṁ, dhorakāni ca vatthāni guḷavālakāni, yāni bhavaṁ pādāpi na iccheyya samphusituṁ, kuto paridahituṁ. |
“In your honor’s gift, food of this sort is given: sour gruel with broken rice, which your honor would not wish to touch even with your foot, let alone eat. And coarse hempen cloths with knotted fringes, which your honor would not wish to touch even with your foot, let alone wear. |
Bhavaṁ kho panamhākaṁ piyo manāpo, kathaṁ mayaṁ manāpaṁ amanāpena saṁyojemā”ti? |
Your honor is dear and pleasant to us. How could we connect what is pleasant with what is unpleasant?” |
“Tena hi tvaṁ, tāta uttara, yādisāhaṁ bhojanaṁ bhuñjāmi, tādisaṁ bhojanaṁ paṭṭhapehi. |
“Then, dear Uttara, establish the kind of food that I eat, |
Yādisāni cāhaṁ vatthāni paridahāmi, tādisāni ca vatthāni paṭṭhapehī”ti. |
and establish the kind of clothes that I wear.” |
“Evaṁ, bho”ti kho uttaro māṇavo pāyāsissa rājaññassa paṭissutvā yādisaṁ bhojanaṁ pāyāsi rājañño bhuñjati, tādisaṁ bhojanaṁ paṭṭhapesi. |
“Yes, sir,” Uttara the young man replied to Prince Pāyāsi, and he established the kind of food that Prince Pāyāsi ate, |
Yādisāni ca vatthāni pāyāsi rājañño paridahati, tādisāni ca vatthāni paṭṭhapesi. |
and he established the kind of clothes that Prince Pāyāsi wore. |
Atha kho pāyāsi rājañño asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajji suññaṁ serīsakaṁ vimānaṁ. |
Then Prince Pāyāsi, having given the gift carelessly, not with his own hand, without respect, as if throwing it away, with the breakup of the body, after death, was reborn in the company of the Cātumahārājika devas, in the empty Serīsaka mansion. |
Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo. |
But the young man named Uttara, who had managed his gift, |
So sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajji devānaṁ tāvatiṁsānaṁ sahabyataṁ. |
he, having given the gift carefully, with his own hand, with respect, not as if throwing it away, with the breakup of the body, after death, was reborn in a good destination, a heavenly world, in the company of the Tāvatiṃsa devas. |
6. Pāyāsidevaputta |
6. The Deva Pāyāsi |
Tena kho pana samayena āyasmā gavampati abhikkhaṇaṁ suññaṁ serīsakaṁ vimānaṁ divāvihāraṁ gacchati. |
At that time, the Venerable Gavampati would frequently go to the empty Serīsaka mansion for his day-rest. |
Atha kho pāyāsi devaputto yenāyasmā gavampati tenupasaṅkami; |
Then the deva Pāyāsi approached the Venerable Gavampati; |
upasaṅkamitvā āyasmantaṁ gavampatiṁ abhivādetvā ekamantaṁ aṭṭhāsi. |
having approached, he paid homage to the Venerable Gavampati and stood to one side. |
Ekamantaṁ ṭhitaṁ kho pāyāsiṁ devaputtaṁ āyasmā gavampati etadavoca: |
Standing to one side, the Venerable Gavampati said this to the deva Pāyāsi: |
“kosi tvaṁ, āvuso”ti? |
“Who are you, friend?” |
“Ahaṁ, bhante, pāyāsi rājañño”ti. |
“I, venerable sir, am Prince Pāyāsi.” |
“Nanu tvaṁ, āvuso, evaṁdiṭṭhiko ahosi: |
“Were you not, friend, of this view: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’”ti? |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions’?” |
“Saccāhaṁ, bhante, evaṁdiṭṭhiko ahosiṁ: |
“It is true, venerable sir, I was of that view: |
‘itipi natthi paro loko, natthi sattā opapātikā, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko’ti. |
‘Thus, there is no other world, there are no spontaneously born beings, there is no fruit or result of good and bad actions.’ |
Api cāhaṁ ayyena kumārakassapena etasmā pāpakā diṭṭhigatā vivecito”ti. |
But I was led away from that evil view by the noble Kumārakassapa.” |
“Yo pana te, āvuso, dāne vāvaṭo ahosi uttaro nāma māṇavo, so kuhiṁ upapanno”ti? |
“But the young man named Uttara, who managed your gift, friend, where was he reborn?” |
“Yo me, bhante, dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyataṁ. |
“The young man named Uttara, venerable sir, who managed my gift, he, having given the gift carefully, with his own hand, with respect, not as if throwing it away, with the breakup of the body, after death, was reborn in a good destination, a heavenly world, in the company of the Tāvatiṃsa devas. |
Ahaṁ pana, bhante, asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ. |
But I, venerable sir, having given the gift carelessly, not with my own hand, without respect, as if throwing it away, with the breakup of the body, after death, was reborn in the company of the Cātumahārājika devas, in the empty Serīsaka mansion. |
Tena hi, bhante gavampati, manussalokaṁ gantvā evamārocehi: |
Therefore, venerable Gavampati, go to the human world and announce thus: |
‘sakkaccaṁ dānaṁ detha, sahatthā dānaṁ detha, cittīkataṁ dānaṁ detha, anapaviddhaṁ dānaṁ detha. |
‘Give your gift carefully, give your gift with your own hand, give your gift with respect, do not give as if throwing it away. |
Pāyāsi rājañño asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ. |
Prince Pāyāsi, having given the gift carelessly, not with his own hand, without respect, as if throwing it away, with the breakup of the body, after death, was reborn in the company of the Cātumahārājika devas, in the empty Serīsaka mansion. |
Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyatan’”ti. |
But the young man named Uttara, who had managed his gift, he, having given the gift carefully, with his own hand, with respect, not as if throwing it away, with the breakup of the body, after death, was reborn in a good destination, a heavenly world, in the company of the Tāvatiṃsa devas.’” |
Atha kho āyasmā gavampati manussalokaṁ āgantvā evamārocesi: |
Then the Venerable Gavampati, having come to the human world, announced thus: |
“sakkaccaṁ dānaṁ detha, sahatthā dānaṁ detha, cittīkataṁ dānaṁ detha, anapaviddhaṁ dānaṁ detha. |
“Give your gift carefully, give your gift with your own hand, give your gift with respect, do not give as if throwing it away. |
Pāyāsi rājañño asakkaccaṁ dānaṁ datvā asahatthā dānaṁ datvā acittīkataṁ dānaṁ datvā apaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapanno suññaṁ serīsakaṁ vimānaṁ. |
Prince Pāyāsi, having given the gift carelessly, not with his own hand, without respect, as if throwing it away, with the breakup of the body, after death, was reborn in the company of the Cātumahārājika devas, in the empty Serīsaka mansion. |
Yo pana tassa dāne vāvaṭo ahosi uttaro nāma māṇavo, so sakkaccaṁ dānaṁ datvā sahatthā dānaṁ datvā cittīkataṁ dānaṁ datvā anapaviddhaṁ dānaṁ datvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapanno devānaṁ tāvatiṁsānaṁ sahabyatan”ti. |
But the young man named Uttara, who had managed his gift, he, having given the gift carefully, with his own hand, with respect, not as if throwing it away, with the breakup of the body, after death, was reborn in a good destination, a heavenly world, in the company of the Tāvatiṃsa devas.” |
Pāyāsisuttaṁ niṭṭhitaṁ dasamaṁ. |
The Pāyāsi Sutta, the tenth, is finished. |
Mahāvaggo niṭṭhito. |
The Great Chapter is finished. |
Tassuddānaṁ |
Its Summary: |
Mahāpadāna nidānaṁ, |
Mahāpadāna and Nidāna, |
nibbānañca sudassanaṁ; |
Nibbāna and Sudassana; |
Janavasabha govindaṁ, |
Janavasabha, Govinda, |
samayaṁ sakkapañhakaṁ; |
Samaya and Sakkapañhaka; |
Mahāsatipaṭṭhānañca, |
Mahāsatipaṭṭhāna, |
pāyāsi dasamaṁ bhave. |
and Pāyāsi would be the tenth. |
Mahāvaggapāḷi niṭṭhitā. |
The Pāḷi of the Great Chapter is finished. |
dn24 |
dn24 |
Dīgha Nikāya 24 |
Dīgha Nikāya 24 |
Pāthikasutta |
The Pāthika Sutta |
1. Sunakkhattavatthu |
1. The Story of Sunakkhatta |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā mallesu viharati anupiyaṁ nāma mallānaṁ nigamo. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Mallas, at a Malla market town named Anupiya. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya anupiyaṁ piṇḍāya pāvisi. |
Then the Blessed One, having dressed in the morning, taking his bowl and robe, entered Anupiya for alms. |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“atippago kho tāva anupiyāyaṁ piṇḍāya carituṁ. |
“It is still too early to walk for alms in Anupiya. |
Yannūnāhaṁ yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkameyyan”ti. |
What if I were to go to the park of the wanderer Bhaggavagotta, to see the wanderer Bhaggavagotta?” |
Atha kho bhagavā yena bhaggavagottassa paribbājakassa ārāmo, yena bhaggavagotto paribbājako tenupasaṅkami. |
Then the Blessed One went to the park of the wanderer Bhaggavagotta, to see the wanderer Bhaggavagotta. |
Atha kho bhaggavagotto paribbājako bhagavantaṁ etadavoca: |
Then the wanderer Bhaggavagotta said this to the Blessed One: |
“etu kho, bhante, bhagavā. |
“Let the Blessed One come, venerable sir. |
Svāgataṁ, bhante, bhagavato. |
Welcome to the Blessed One, venerable sir. |
Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. |
It has been a long time, venerable sir, since the Blessed One has made this occasion, that is, to come here. |
Nisīdatu, bhante, bhagavā, idamāsanaṁ paññattan”ti. |
Let the Blessed One be seated, venerable sir, this seat is prepared.” |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the prepared seat. |
Bhaggavagottopi kho paribbājako aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. |
The wanderer Bhaggavagotta also, taking a certain low seat, sat down to one side. |
Ekamantaṁ nisinno kho bhaggavagotto paribbājako bhagavantaṁ etadavoca: |
Seated to one side, the wanderer Bhaggavagotta said this to the Blessed One: |
“purimāni, bhante, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; |
“A few days ago, venerable sir, some days before, Sunakkhatta the Licchavi son came to me; |
upasaṅkamitvā maṁ etadavoca: |
having approached, he said this to me: |
‘paccakkhāto dāni mayā, bhaggava, bhagavā. |
‘I have now renounced the Blessed One, Bhaggava. |
Na dānāhaṁ bhagavantaṁ uddissa viharāmī’ti. |
I no longer live with reference to the Blessed One.’ |
Kaccetaṁ, bhante, tatheva, yathā sunakkhatto licchaviputto avacā”ti? |
Is this true, venerable sir, as Sunakkhatta the Licchavi son said?” |
“Tatheva kho etaṁ, bhaggava, yathā sunakkhatto licchaviputto avaca. |
“It is just so, Bhaggava, as Sunakkhatta the Licchavi son said. |
Purimāni, bhaggava, divasāni purimatarāni sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; |
A few days ago, Bhaggava, some days before, Sunakkhatta the Licchavi son came to me; |
upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. |
having approached and paid homage to me, he sat down to one side. |
Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca: |
Seated to one side, Bhaggava, Sunakkhatta the Licchavi son said this to me: |
‘paccakkhāmi dānāhaṁ, bhante, bhagavantaṁ. |
‘I now renounce you, venerable sir, the Blessed One. |
Na dānāhaṁ, bhante, bhagavantaṁ uddissa viharissāmī’ti. |
I will no longer, venerable sir, live with reference to the Blessed One.’ |
Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: |
When this was said, I, Bhaggava, said this to Sunakkhatta the Licchavi son: |
‘api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ, ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhī’ti? |
‘But did I, Sunakkhatta, ever say this to you: Come, Sunakkhatta, live with reference to me’?” |
‘No hetaṁ, bhante’. |
“Certainly not, venerable sir.” |
‘Tvaṁ vā pana maṁ evaṁ avaca—ahaṁ, bhante, bhagavantaṁ uddissa viharissāmī’ti? |
“Or did you ever say this to me: ‘I, venerable sir, will live with reference to the Blessed One’?” |
‘No hetaṁ, bhante’. |
“Certainly not, venerable sir.” |
‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi—ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhīti. |
“So then, Sunakkhatta, I never said to you, ‘Come, Sunakkhatta, live with reference to me,’ |
Napi kira maṁ tvaṁ vadesi—ahaṁ, bhante, bhagavantaṁ uddissa viharissāmīti. |
nor did you say to me, ‘I, venerable sir, will live with reference to the Blessed One.’ |
Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? |
This being the case, you foolish man, what are you renouncing, and who are you renouncing? |
Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti. |
See, you foolish man, how great a fault this is of yours. |
‘Na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotī’ti. |
‘But the Blessed One, venerable sir, does not perform for me a superhuman feat, a miracle of psychic power.’ |
‘Api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ—ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmī’ti? |
‘But did I, Sunakkhatta, ever say this to you: “Come, Sunakkhatta, live with reference to me, and I will perform for you a superhuman feat, a miracle of psychic power”?’ |
‘No hetaṁ, bhante’. |
“Certainly not, venerable sir.” |
‘Tvaṁ vā pana maṁ evaṁ avaca—ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatī’ti? |
“Or did you ever say this to me: ‘I, venerable sir, will live with reference to the Blessed One, and the Blessed One will perform for me a superhuman feat, a miracle of psychic power’?” |
‘No hetaṁ, bhante’. |
“Certainly not, venerable sir.” |
‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi—ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te uttari manussadhammā iddhipāṭihāriyaṁ karissāmīti; |
“So then, Sunakkhatta, I never said to you, ‘Come, Sunakkhatta, live with reference to me, and I will perform for you a superhuman feat, a miracle of psychic power’; |
napi kira maṁ tvaṁ vadesi—ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me uttari manussadhammā iddhipāṭihāriyaṁ karissatīti. |
nor did you say to me, ‘I, venerable sir, will live with reference to the Blessed One, and the Blessed One will perform for me a superhuman feat, a miracle of psychic power.’ |
Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? |
This being the case, you foolish man, what are you renouncing, and who are you renouncing? |
Taṁ kiṁ maññasi, sunakkhatta, kate vā uttari manussadhammā iddhipāṭihāriye akate vā uttari manussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti? |
What do you think, Sunakkhatta, whether a superhuman feat, a miracle of psychic power, is performed or not, does the Dhamma taught by me for a purpose lead one who practices it to the complete destruction of suffering?” |
‘Kate vā, bhante, uttari manussadhammā iddhipāṭihāriye akate vā uttari manussadhammā iddhipāṭihāriye yassatthāya bhagavatā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti. |
“Whether, venerable sir, a superhuman feat, a miracle of psychic power, is performed or not, the Dhamma taught by the Blessed One for a purpose leads one who practices it to the complete destruction of suffering.” |
‘Iti kira, sunakkhatta, kate vā uttari manussadhammā iddhipāṭihāriye, akate vā uttari manussadhammā iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. |
“So then, Sunakkhatta, whether a superhuman feat, a miracle of psychic power, is performed or not, the Dhamma taught by me for a purpose leads one who practices it to the complete destruction of suffering. |
Tatra, sunakkhatta, kiṁ uttari manussadhammā iddhipāṭihāriyaṁ kataṁ karissati? |
In that case, Sunakkhatta, what use would the performance of a superhuman feat, a miracle of psychic power, be? |
Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti. |
See, you foolish man, how great a fault this is of yours. |
‘Na hi pana me, bhante, bhagavā aggaññaṁ paññapetī’ti? |
‘But the Blessed One, venerable sir, does not declare to me the beginning of things.’ |
‘Api nu tāhaṁ, sunakkhatta, evaṁ avacaṁ—ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmī’ti? |
‘But did I, Sunakkhatta, ever say this to you: “Come, Sunakkhatta, live with reference to me, and I will declare to you the beginning of things”?’ |
‘No hetaṁ, bhante’. |
“Certainly not, venerable sir.” |
‘Tvaṁ vā pana maṁ evaṁ avaca—ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatī’ti? |
“Or did you ever say this to me: ‘I, venerable sir, will live with reference to the Blessed One, and the Blessed One will declare to me the beginning of things’?” |
‘No hetaṁ, bhante’. |
“Certainly not, venerable sir.” |
‘Iti kira, sunakkhatta, nevāhaṁ taṁ vadāmi—ehi tvaṁ, sunakkhatta, mamaṁ uddissa viharāhi, ahaṁ te aggaññaṁ paññapessāmīti. |
“So then, Sunakkhatta, I never said to you, ‘Come, Sunakkhatta, live with reference to me, and I will declare to you the beginning of things.’ |
Napi kira maṁ tvaṁ vadesi—ahaṁ, bhante, bhagavantaṁ uddissa viharissāmi, bhagavā me aggaññaṁ paññapessatīti. |
Nor did you say to me, ‘I, venerable sir, will live with reference to the Blessed One, and the Blessed One will declare to me the beginning of things.’ |
Evaṁ sante, moghapurisa, ko santo kaṁ paccācikkhasi? |
This being the case, you foolish man, what are you renouncing, and who are you renouncing? |
Taṁ kiṁ maññasi, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti? |
What do you think, Sunakkhatta, whether the beginning of things is declared or not, does the Dhamma taught by me for a purpose lead one who practices it to the complete destruction of suffering?” |
‘Paññatte vā, bhante, aggaññe, apaññatte vā aggaññe, yassatthāya bhagavatā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti. |
“Whether, venerable sir, the beginning of things is declared or not, the Dhamma taught by the Blessed One for a purpose leads one who practices it to the complete destruction of suffering.” |
‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. |
“So then, Sunakkhatta, whether the beginning of things is declared or not, the Dhamma taught by me for a purpose leads one who practices it to the complete destruction of suffering. |
Tatra, sunakkhatta, kiṁ aggaññaṁ paññattaṁ karissati? |
In that case, Sunakkhatta, what use would the declaration of the beginning of things be? |
Passa, moghapurisa, yāvañca te idaṁ aparaddhaṁ. |
See, you foolish man, how great a fault this is of yours. |
Anekapariyāyena kho te, sunakkhatta, mama vaṇṇo bhāsito vajjigāme—itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavāti. |
In many ways, Sunakkhatta, my praise has been spoken by you in the Vajjian country: ‘That Blessed One is 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 devas and humans, the Buddha, the Blessed One.’ |
Iti kho te, sunakkhatta, anekapariyāyena mama vaṇṇo bhāsito vajjigāme. |
Thus, Sunakkhatta, in many ways my praise has been spoken by you in the Vajjian country. |
Anekapariyāyena kho te, sunakkhatta, dhammassa vaṇṇo bhāsito vajjigāme—svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhīti. |
In many ways, Sunakkhatta, the praise of the Dhamma has been spoken by you in the Vajjian country: ‘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.’ |
Iti kho te, sunakkhatta, anekapariyāyena dhammassa vaṇṇo bhāsito vajjigāme. |
Thus, Sunakkhatta, in many ways the praise of the Dhamma has been spoken by you in the Vajjian country. |
Anekapariyāyena kho te, sunakkhatta, saṅghassa vaṇṇo bhāsito vajjigāme—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 lokassāti. |
In many ways, Sunakkhatta, the praise of the Saṅgha has been spoken by you in the Vajjian country: ‘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, an unsurpassed field of merit for the world.’ |
Iti kho te, sunakkhatta, anekapariyāyena saṅghassa vaṇṇo bhāsito vajjigāme. |
Thus, Sunakkhatta, in many ways the praise of the Saṅgha has been spoken by you in the Vajjian country. |
Ārocayāmi kho te, sunakkhatta, paṭivedayāmi kho te, sunakkhatta. |
I declare this to you, Sunakkhatta, I announce this to you, Sunakkhatta. |
Bhavissanti kho te, sunakkhatta, vattāro, no visahi sunakkhatto licchaviputto samaṇe gotame brahmacariyaṁ carituṁ, so avisahanto sikkhaṁ paccakkhāya hīnāyāvattoti. |
There will be those who will say of you, Sunakkhatta: ‘Sunakkhatta the Licchavi son was not able to live the holy life under the ascetic Gotama; he, being unable, renounced the training and returned to the lower life.’ |
Iti kho te, sunakkhatta, bhavissanti vattāro’ti. |
Thus, Sunakkhatta, there will be those who will say this of you. |
Evaṁ kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko. |
Thus, Bhaggava, Sunakkhatta the Licchavi son, being spoken to by me, departed from this Dhamma and discipline, just as one destined for a state of deprivation, for hell. |
2. Korakkhattiyavatthu |
2. The Story of Korakkhattiya |
Ekamidāhaṁ, bhaggava, samayaṁ thūlūsu viharāmi uttarakā nāma thūlūnaṁ nigamo. |
On one occasion, Bhaggava, I was dwelling among the Thūlūs, at a Thūlū market town named Uttarakā. |
Atha khvāhaṁ, bhaggava, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sunakkhattena licchaviputtena pacchāsamaṇena uttarakaṁ piṇḍāya pāvisiṁ. |
Then I, Bhaggava, having dressed in the morning, taking my bowl and robe, with Sunakkhatta the Licchavi son as my back-up ascetic, entered Uttarakā for alms. |
Tena kho pana samayena acelo korakkhattiyo kukkuravatiko catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjati. |
At that time, the naked ascetic Korakkhattiya, a dog-duty practitioner, was going on all fours, eating and consuming his food with his mouth from what was scattered on the ground. |
Addasā kho, bhaggava, sunakkhatto licchaviputto acelaṁ korakkhattiyaṁ kukkuravatikaṁ catukkuṇḍikaṁ chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādantaṁ mukheneva bhuñjantaṁ. |
Sunakkhatta the Licchavi son, Bhaggava, saw the naked ascetic Korakkhattiya, the dog-duty practitioner, going on all fours, eating and consuming his food with his mouth from what was scattered on the ground. |
Disvānassa etadahosi: |
On seeing him, it occurred to him: |
‘sādhurūpo vata bho ayaṁ samaṇo catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjatī’ti. |
‘What a fine-looking ascetic, sirs, going on all fours, eating and consuming his food with his mouth from what is scattered on the ground.’ |
Atha khvāhaṁ, bhaggava, sunakkhattassa licchaviputtassa cetasā cetoparivitakkamaññāya sunakkhattaṁ licchaviputtaṁ etadavocaṁ: |
Then I, Bhaggava, knowing with my own mind the thought in the mind of Sunakkhatta the Licchavi son, said this to Sunakkhatta the Licchavi son: |
‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti. |
‘And you, you foolish man, will claim to be a Sakyan son, an ascetic?’ |
‘Kiṁ pana maṁ, bhante, bhagavā evamāha: |
‘But why does the Blessed One, venerable sir, say this to me: |
“tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī”’ti? |
“And you, you foolish man, will claim to be a Sakyan son, an ascetic?”’ |
‘Nanu te, sunakkhatta, imaṁ acelaṁ korakkhattiyaṁ kukkuravatikaṁ catukkuṇḍikaṁ chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādantaṁ mukheneva bhuñjantaṁ disvāna etadahosi—sādhurūpo vata bho ayaṁ samaṇo catukkuṇḍiko chamānikiṇṇaṁ bhakkhasaṁ mukheneva khādati, mukheneva bhuñjatī’ti? |
‘Did it not occur to you, Sunakkhatta, on seeing this naked ascetic Korakkhattiya, the dog-duty practitioner, going on all fours, eating and consuming his food with his mouth from what was scattered on the ground—What a fine-looking ascetic, sirs, going on all fours, eating and consuming his food with his mouth from what is scattered on the ground?’ |
‘Evaṁ, bhante. |
‘Yes, venerable sir. |
Kiṁ pana, bhante, bhagavā arahattassa maccharāyatī’ti? |
But why, venerable sir, is the Blessed One jealous of arahantship?’ |
‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi. |
‘I am not jealous of arahantship, you foolish man. |
Api ca tuyhevetaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, taṁ pajaha. |
But this evil view has arisen in you; abandon it. |
Mā te ahosi dīgharattaṁ ahitāya dukkhāya. |
May it not be for your long-term harm and suffering. |
Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ korakkhattiyaṁ—sādhurūpo ayaṁ samaṇoti. |
This naked ascetic Korakkhattiya whom you, Sunakkhatta, think is a fine-looking ascetic, |
So sattamaṁ divasaṁ alasakena kālaṁ karissati. |
he will die of indigestion on the seventh day. |
Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. |
And having died, he will be reborn as the lowest class of asura, named the Kālakañcikā. |
Kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍessanti. |
And they will throw his dead body in the bīraṇa-grass charnel ground. |
Ākaṅkhamāno ca tvaṁ, sunakkhatta, acelaṁ korakkhattiyaṁ upasaṅkamitvā puccheyyāsi—jānāsi, āvuso korakkhattiya, attano gatinti? |
If you wish, Sunakkhatta, you can approach the naked ascetic Korakkhattiya and ask him: “Do you, friend Korakkhattiya, know your own destiny?” |
Ṭhānaṁ kho panetaṁ, sunakkhatta, vijjati yaṁ te acelo korakkhattiyo byākarissati—jānāmi, āvuso sunakkhatta, attano gatiṁ; |
It is possible, Sunakkhatta, that the naked ascetic Korakkhattiya will declare to you: “I know, friend Sunakkhatta, my own destiny; |
kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti. |
there is a class of asuras named the Kālakañcikā, the lowest of all, there I will be reborn.”’ |
Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo korakkhattiyo tenupasaṅkami; |
Then, Bhaggava, Sunakkhatta the Licchavi son went to the naked ascetic Korakkhattiya; |
upasaṅkamitvā acelaṁ korakkhattiyaṁ etadavoca: |
having approached, he said this to the naked ascetic Korakkhattiya: |
‘byākato khosi, āvuso korakkhattiya, samaṇena gotamena—acelo korakkhattiyo sattamaṁ divasaṁ alasakena kālaṁ karissati. |
‘You have been declared, friend Korakkhattiya, by the ascetic Gotama—“The naked ascetic Korakkhattiya will die of indigestion on the seventh day. |
Kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajjissati. |
And having died, he will be reborn as the lowest class of asura, named the Kālakañcikā. |
Kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍessantīti. |
And they will throw his dead body in the bīraṇa-grass charnel ground.” |
Yena tvaṁ, āvuso korakkhattiya, mattaṁ mattañca bhattaṁ bhuñjeyyāsi, mattaṁ mattañca pānīyaṁ piveyyāsi. |
Therefore, friend Korakkhattiya, eat your food in moderation, and drink your water in moderation, |
Yathā samaṇassa gotamassa micchā assa vacanan’ti. |
so that the ascetic Gotama’s words may be false.’ |
Atha kho, bhaggava, sunakkhatto licchaviputto ekadvīhikāya sattarattindivāni gaṇesi, yathā taṁ tathāgatassa asaddahamāno. |
Then, Bhaggava, Sunakkhatta the Licchavi son counted the seven days and nights, one by one, as one who did not believe the Tathāgata. |
Atha kho, bhaggava, acelo korakkhattiyo sattamaṁ divasaṁ alasakena kālamakāsi. |
Then, Bhaggava, the naked ascetic Korakkhattiya died of indigestion on the seventh day. |
kālaṅkato ca kālakañcikā nāma asurā sabbanihīno asurakāyo, tatra upapajji. |
And having died, he was reborn as the lowest class of asura, named the Kālakañcikā. |
kālaṅkatañca naṁ bīraṇatthambake susāne chaḍḍesuṁ. |
And they threw his dead body in the bīraṇa-grass charnel ground. |
Assosi kho, bhaggava, sunakkhatto licchaviputto: |
Sunakkhatta the Licchavi son, Bhaggava, heard: |
‘acelo kira korakkhattiyo alasakena kālaṅkato bīraṇatthambake susāne chaḍḍito’ti. |
‘The naked ascetic Korakkhattiya has died of indigestion and has been thrown in the bīraṇa-grass charnel ground.’ |
Atha kho, bhaggava, sunakkhatto licchaviputto yena bīraṇatthambakaṁ susānaṁ, yena acelo korakkhattiyo tenupasaṅkami; |
Then, Bhaggava, Sunakkhatta the Licchavi son went to the bīraṇa-grass charnel ground, to the naked ascetic Korakkhattiya; |
upasaṅkamitvā acelaṁ korakkhattiyaṁ tikkhattuṁ pāṇinā ākoṭesi: |
having approached, he struck the naked ascetic Korakkhattiya three times with his hand: |
‘jānāsi, āvuso korakkhattiya, attano gatin’ti? |
‘Do you know, friend Korakkhattiya, your own destiny?’ |
Atha kho, bhaggava, acelo korakkhattiyo pāṇinā piṭṭhiṁ paripuñchanto vuṭṭhāsi. |
Then, Bhaggava, the naked ascetic Korakkhattiya, brushing his back with his hand, sat up. |
‘Jānāmi, āvuso sunakkhatta, attano gatiṁ. |
‘I know, friend Sunakkhatta, my own destiny. |
Kālakañcikā nāma asurā sabbanihīno asurakāyo, tatrāmhi upapanno’ti vatvā tattheva uttāno papati. |
There is a class of asuras named the Kālakañcikā, the lowest of all, there I have been reborn,’ he said, and fell flat on his back right there. |
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; |
Then, Bhaggava, Sunakkhatta the Licchavi son came to me; |
upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. |
having approached and paid homage to me, he sat down to one side. |
Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: |
Seated to one side, I, Bhaggava, said this to Sunakkhatta the Licchavi son: |
‘Taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ acelaṁ korakkhattiyaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti? |
‘What do you think, Sunakkhatta, was the outcome just as I declared concerning the naked ascetic Korakkhattiya, or was it otherwise?’ |
‘Yatheva me, bhante, bhagavā acelaṁ korakkhattiyaṁ ārabbha byākāsi, tatheva taṁ vipākaṁ, no aññathā’ti. |
‘Just as the Blessed One, venerable sir, declared concerning the naked ascetic Korakkhattiya, so was the outcome, not otherwise.’ |
‘Taṁ kiṁ maññasi, sunakkhatta, yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ, akataṁ vā’ti? |
‘What do you think, Sunakkhatta, this being so, was a superhuman feat, a miracle of psychic power, performed, or not?’ |
‘Addhā kho, bhante, evaṁ sante kataṁ hoti uttari manussadhammā iddhipāṭihāriyaṁ, no akatan’ti. |
‘Certainly, venerable sir, this being so, a superhuman feat, a miracle of psychic power, was performed, not not performed.’ |
‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi—na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotīti. |
‘And yet you, you foolish man, say this to me when I am performing a superhuman feat, a miracle of psychic power: “But the Blessed One, venerable sir, does not perform for me a superhuman feat, a miracle of psychic power.” |
Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti. |
See, you foolish man, how great a fault this is of yours.’ |
Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko. |
Thus, Bhaggava, Sunakkhatta the Licchavi son, being spoken to by me, departed from this Dhamma and discipline, just as one destined for a state of deprivation, for hell. |
3. Acelakaḷāramaṭṭakavatthu |
3. The Story of the Naked Ascetic Kaḷāramaṭṭaka |
Ekamidāhaṁ, bhaggava, samayaṁ vesāliyaṁ viharāmi mahāvane kūṭāgārasālāyaṁ. |
On one occasion, Bhaggava, I was dwelling in that same Vesālī, in the Great Wood, in the Hall with the Peaked Roof. |
Tena kho pana samayena acelo kaḷāramaṭṭako vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. |
At that time, the naked ascetic Kaḷāramaṭṭaka was residing in Vesālī, having reached the peak of gain and the peak of fame in the Vajjian country. |
Tassa sattavatapadāni samattāni samādinnāni honti: |
He had undertaken seven vows to be kept completely: |
‘yāvajīvaṁ acelako assaṁ, na vatthaṁ paridaheyyaṁ, yāvajīvaṁ brahmacārī assaṁ, na methunaṁ dhammaṁ paṭiseveyyaṁ, yāvajīvaṁ surāmaṁseneva yāpeyyaṁ, na odanakummāsaṁ bhuñjeyyaṁ. |
‘For as long as I live, I will be naked, I will not wear a garment. For as long as I live, I will be a celibate, I will not engage in sexual intercourse. For as long as I live, I will subsist on liquor and meat, I will not eat rice and gruel. |
Puratthimena vesāliṁ udenaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, dakkhiṇena vesāliṁ gotamakaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, pacchimena vesāliṁ sattambaṁ nāma cetiyaṁ, taṁ nātikkameyyaṁ, uttarena vesāliṁ bahuputtaṁ nāma cetiyaṁ taṁ nātikkameyyan’ti. |
East of Vesālī is the Udena shrine, I will not go beyond it. South of Vesālī is the Gotamaka shrine, I will not go beyond it. West of Vesālī is the Sattamba shrine, I will not go beyond it. North of Vesālī is the Bahuputta shrine, I will not go beyond it.’ |
So imesaṁ sattannaṁ vatapadānaṁ samādānahetu lābhaggappatto ceva yasaggappatto ca vajjigāme. |
Because of undertaking these seven vows, he had reached the peak of gain and the peak of fame in the Vajjian country. |
Atha kho, bhaggava, sunakkhatto licchaviputto yena acelo kaḷāramaṭṭako tenupasaṅkami; |
Then, Bhaggava, Sunakkhatta the Licchavi son went to the naked ascetic Kaḷāramaṭṭaka; |
upasaṅkamitvā acelaṁ kaḷāramaṭṭakaṁ pañhaṁ apucchi. |
having approached, he asked the naked ascetic Kaḷāramaṭṭaka a question. |
Tassa acelo kaḷāramaṭṭako pañhaṁ puṭṭho na sampāyāsi. |
The naked ascetic Kaḷāramaṭṭaka, being asked the question, could not answer. |
Asampāyanto kopañca dosañca appaccayañca pātvākāsi. |
Not being able to answer, he displayed anger, hatred, and displeasure. |
Atha kho, bhaggava, sunakkhattassa licchaviputtassa etadahosi: |
Then, Bhaggava, it occurred to Sunakkhatta the Licchavi son: |
‘sādhurūpaṁ vata bho arahantaṁ samaṇaṁ āsādimhase. |
‘We have surely assailed a fine-looking Arahant, an ascetic! |
Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā’ti. |
May this not be for our long-term harm and suffering!’ |
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; |
Then, Bhaggava, Sunakkhatta the Licchavi son came to me; |
upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. |
having approached and paid homage to me, he sat down to one side. |
Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: |
Seated to one side, I, Bhaggava, said this to Sunakkhatta the Licchavi son: |
‘tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti. |
‘And you, you foolish man, will claim to be a Sakyan son, an ascetic?’ |
‘Kiṁ pana maṁ, bhante, bhagavā evamāha—tvampi nāma, moghapurisa, samaṇo sakyaputtiyo paṭijānissasī’ti? |
‘But why does the Blessed One, venerable sir, say this to me—And you, you foolish man, will claim to be a Sakyan son, an ascetic?’ |
‘Nanu tvaṁ, sunakkhatta, acelaṁ kaḷāramaṭṭakaṁ upasaṅkamitvā pañhaṁ apucchi. |
‘Did you not, Sunakkhatta, approach the naked ascetic Kaḷāramaṭṭaka and ask him a question? |
Tassa te acelo kaḷāramaṭṭako pañhaṁ puṭṭho na sampāyāsi. |
And the naked ascetic Kaḷāramaṭṭaka, being asked the question by you, could not answer? |
Asampāyanto kopañca dosañca appaccayañca pātvākāsi. |
Not being able to answer, he displayed anger, hatred, and displeasure. |
Tassa te etadahosi: |
And did it not occur to you: |
“sādhurūpaṁ vata bho arahantaṁ samaṇaṁ āsādimhase. |
“We have surely assailed a fine-looking Arahant, an ascetic! |
Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā”’ti. |
May this not be for our long-term harm and suffering!”’? |
‘Evaṁ, bhante. |
‘Yes, venerable sir. |
Kiṁ pana, bhante, bhagavā arahattassa maccharāyatī’ti? |
But why, venerable sir, is the Blessed One jealous of arahantship?’ |
‘Na kho ahaṁ, moghapurisa, arahattassa maccharāyāmi, api ca tuyhevetaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ, taṁ pajaha. |
‘I am not jealous of arahantship, you foolish man. But this evil view has arisen in you; abandon it. |
Mā te ahosi dīgharattaṁ ahitāya dukkhāya. |
May it not be for your long-term harm and suffering. |
Yaṁ kho panetaṁ, sunakkhatta, maññasi acelaṁ kaḷāramaṭṭakaṁ—sādhurūpo ayaṁ samaṇoti, so nacirasseva parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṁ karissatī’ti. |
This naked ascetic Kaḷāramaṭṭaka whom you, Sunakkhatta, think is a fine-looking ascetic, he will, before long, clothed and with an attendant, wandering about, eating rice and gruel, transgressing all the shrines of Vesālī, and having fallen from fame, he will die.’ |
Atha kho, bhaggava, acelo kaḷāramaṭṭako nacirasseva parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālamakāsi. |
Then, Bhaggava, the naked ascetic Kaḷāramaṭṭaka, before long, clothed and with an attendant, wandering about, eating rice and gruel, transgressing all the shrines of Vesālī, and having fallen from fame, passed away. |
Assosi kho, bhaggava, sunakkhatto licchaviputto: |
Sunakkhatta the Licchavi son, Bhaggava, heard: |
‘acelo kira kaḷāramaṭṭako parihito sānucāriko vicaranto odanakummāsaṁ bhuñjamāno sabbāneva vesāliyāni cetiyāni samatikkamitvā yasā nihīno kālaṅkato’ti. |
‘The naked ascetic Kaḷāramaṭṭaka, it is said, clothed and with an attendant, wandering about, eating rice and gruel, transgressing all the shrines of Vesālī, and having fallen from fame, has passed away.’ |
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; |
Then, Bhaggava, Sunakkhatta the Licchavi son came to me; |
upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. |
having approached and paid homage to me, he sat down to one side. |
Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: |
Seated to one side, I, Bhaggava, said this to Sunakkhatta the Licchavi son: |
‘Taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ acelaṁ kaḷāramaṭṭakaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ, aññathā vā’ti? |
‘What do you think, Sunakkhatta, was the outcome just as I declared concerning the naked ascetic Kaḷāramaṭṭaka, or was it otherwise?’ |
‘Yatheva me, bhante, bhagavā acelaṁ kaḷāramaṭṭakaṁ ārabbha byākāsi, tatheva taṁ vipākaṁ, no aññathā’ti. |
‘Just as the Blessed One, venerable sir, declared concerning the naked ascetic Kaḷāramaṭṭaka, so was the outcome, not otherwise.’ |
‘Taṁ kiṁ maññasi, sunakkhatta, yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ akataṁ vā’ti? |
‘What do you think, Sunakkhatta, this being so, was a superhuman feat, a miracle of psychic power, performed, or not?’ |
‘Addhā kho, bhante, evaṁ sante kataṁ hoti uttari manussadhammā iddhipāṭihāriyaṁ, no akatan’ti. |
‘Certainly, venerable sir, this being so, a superhuman feat, a miracle of psychic power, was performed, not not performed.’ |
‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi: |
‘And yet you, you foolish man, say this to me when I am performing a superhuman feat, a miracle of psychic power: |
“na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotī”ti. |
“But the Blessed One, venerable sir, does not perform for me a superhuman feat, a miracle of psychic power.” |
Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti. |
See, you foolish man, how great a fault this is of yours.’ |
Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko. |
Thus, Bhaggava, Sunakkhatta the Licchavi son, being spoken to by me, departed from this Dhamma and discipline, just as one destined for a state of deprivation, for hell. |
4. Acelapāthikaputtavatthu |
4. The Story of the Naked Ascetic Pāthikaputta |
Ekamidāhaṁ, bhaggava, samayaṁ tattheva vesāliyaṁ viharāmi mahāvane kūṭāgārasālāyaṁ. |
On one occasion, Bhaggava, I was dwelling in that same Vesālī, in the Great Wood, in the Hall with the Peaked Roof. |
Tena kho pana samayena acelo pāthikaputto vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. |
At that time, the naked ascetic Pāthikaputta was residing in Vesālī, having reached the peak of gain and the peak of fame in the Vajjian country. |
So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: |
He spoke this speech in the assembly at Vesālī: |
‘samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. |
‘The ascetic Gotama is a proponent of knowledge, and I too am a proponent of knowledge. |
Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. |
It is fitting for a proponent of knowledge to display a superhuman feat, a miracle of psychic power, to another proponent of knowledge. |
Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya, ahampi upaḍḍhapathaṁ gaccheyyaṁ. |
Let the ascetic Gotama come halfway, and I too will go halfway. |
Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. |
There we will both perform a superhuman feat, a miracle of psychic power. |
Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. |
If the ascetic Gotama performs one superhuman feat, a miracle of psychic power, I will perform two. |
Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. |
If the ascetic Gotama performs two superhuman feats, miracles of psychic power, I will perform four. |
Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. |
If the ascetic Gotama performs four superhuman feats, miracles of psychic power, I will perform eight. |
Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī’ti. |
Thus, for however many superhuman feats, miracles of psychic power, the ascetic Gotama performs, I will perform twice that number.’ |
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; |
Then, Bhaggava, Sunakkhatta the Licchavi son came to me; |
upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. |
having approached and paid homage to me, he sat down to one side. |
Ekamantaṁ nisinno kho, bhaggava, sunakkhatto licchaviputto maṁ etadavoca: |
Seated to one side, Bhaggava, Sunakkhatta the Licchavi son said this to me: |
‘acelo, bhante, pāthikaputto vesāliyaṁ paṭivasati lābhaggappatto ceva yasaggappatto ca vajjigāme. |
‘The naked ascetic Pāthikaputta, venerable sir, is residing in Vesālī, having reached the peak of gain and the peak of fame in the Vajjian country. |
So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: |
He speaks this speech in the assembly at Vesālī: |
“samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. |
“The ascetic Gotama is a proponent of knowledge, and I too am a proponent of knowledge. |
Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. |
It is fitting for a proponent of knowledge to display a superhuman feat, a miracle of psychic power, to another proponent of knowledge. |
Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya, ahampi upaḍḍhapathaṁ gaccheyyaṁ. |
Let the ascetic Gotama come halfway, and I too will go halfway. |
Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. |
There we will both perform a superhuman feat, a miracle of psychic power. |
Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. |
If the ascetic Gotama performs one superhuman feat, a miracle of psychic power, I will perform two. |
Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. |
If the ascetic Gotama performs two superhuman feats, miracles of psychic power, I will perform four. |
Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. |
If the ascetic Gotama performs four superhuman feats, miracles of psychic power, I will perform eight. |
Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī”’ti. |
Thus, for however many superhuman feats, miracles of psychic power, the ascetic Gotama performs, I will perform twice that number.”’ |
Evaṁ vutte, ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: |
When this was said, I, Bhaggava, said this to Sunakkhatta the Licchavi son: |
‘abhabbo kho, sunakkhatta, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. |
‘It is impossible, Sunakkhatta, for the naked ascetic Pāthikaputta to come into my presence without having abandoned that speech, abandoned that thought, and renounced that view. |
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti. |
And if it should occur to him, “Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,” his head would split apart.’ |
‘Rakkhatetaṁ, bhante, bhagavā vācaṁ, rakkhatetaṁ sugato vācan’ti. |
‘Guard this utterance, venerable sir, O Blessed One, guard this utterance, O Fortunate One!’ |
‘Kiṁ pana maṁ tvaṁ, sunakkhatta, evaṁ vadesi—rakkhatetaṁ, bhante, bhagavā vācaṁ, rakkhatetaṁ sugato vācan’ti? |
‘But why do you say this to me, Sunakkhatta: “Guard this utterance, venerable sir, O Blessed One, guard this utterance, O Fortunate One!”?’ |
‘Bhagavatā cassa, bhante, esā vācā ekaṁsena odhāritā—abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. |
‘If this utterance of the Blessed One, venerable sir, has been definitively pronounced— “It is impossible for the naked ascetic Pāthikaputta to come into my presence without having abandoned that speech, abandoned that thought, and renounced that view. |
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. |
And if it should occur to him, ‘Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,’ his head would split apart”— |
Acelo ca, bhante, pāthikaputto virūparūpena bhagavato sammukhībhāvaṁ āgaccheyya, tadassa bhagavato musā’ti. |
and the naked ascetic Pāthikaputta, venerable sir, were to come into the presence of the Blessed One in some disguise, then that would be a falsehood for the Blessed One.’ |
‘Api nu, sunakkhatta, tathāgato taṁ vācaṁ bhāseyya yā sā vācā dvayagāminī’ti? |
‘But, Sunakkhatta, would a Tathāgata utter a speech that is ambiguous?’ |
‘Kiṁ pana, bhante, bhagavatā acelo pāthikaputto cetasā ceto paricca vidito—abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. |
‘But, venerable sir, has the Blessed One known the naked ascetic Pāthikaputta by encompassing his mind with your own mind, that: “It is impossible for the naked ascetic Pāthikaputta to come into my presence without having abandoned that speech, abandoned that thought, and renounced that view. |
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti? |
And if it should occur to him, ‘Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,’ his head would split apart?” |
Udāhu, devatā bhagavato etamatthaṁ ārocesuṁ—abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. |
Or did devas inform the Blessed One of this matter: “It is impossible, venerable sir, for the naked ascetic Pāthikaputta to come into the presence of the Blessed One without having abandoned that speech, abandoned that thought, and renounced that view. |
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti? |
And if it should occur to him, ‘Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,’ his head would split apart”?’ |
‘Cetasā ceto paricca vidito ceva me, sunakkhatta, acelo pāthikaputto—abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. |
‘I have known the naked ascetic Pāthikaputta, Sunakkhatta, by encompassing his mind with my own mind, that: “It is impossible for the naked ascetic Pāthikaputta to come into my presence without having abandoned that speech, abandoned that thought, and renounced that view. |
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. |
And if it should occur to him, ‘Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,’ his head would split apart.” |
Devatāpi me etamatthaṁ ārocesuṁ—abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. |
And devas have also informed me of this matter: “It is impossible, venerable sir, for the naked ascetic Pāthikaputta to come into the presence of the Blessed One without having abandoned that speech, abandoned that thought, and renounced that view. |
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. |
And if it should occur to him, ‘Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,’ his head would split apart.” |
Ajitopi nāma licchavīnaṁ senāpati adhunā kālaṅkato tāvatiṁsakāyaṁ upapanno. |
And Ajita, the general of the Licchavis, who recently passed away, has been reborn in the Tāvatiṃsa realm. |
Sopi maṁ upasaṅkamitvā evamārocesi—alajjī, bhante, acelo pāthikaputto; |
He also came to me and reported this: “The naked ascetic Pāthikaputta, venerable sir, is shameless; |
musāvādī, bhante, acelo pāthikaputto. |
the naked ascetic Pāthikaputta, venerable sir, is a liar. |
Mampi, bhante, acelo pāthikaputto byākāsi vajjigāme—ajito licchavīnaṁ senāpati mahānirayaṁ upapannoti. |
The naked ascetic Pāthikaputta, venerable sir, declared of me in the Vajjian country: ‘Ajita, the general of the Licchavis, has been reborn in the great hell.’ |
Na kho panāhaṁ, bhante, mahānirayaṁ upapanno; |
But I, venerable sir, have not been reborn in the great hell; |
tāvatiṁsakāyamhi upapanno. |
I have been reborn in the Tāvatiṃsa realm. |
Alajjī, bhante, acelo pāthikaputto; |
The naked ascetic Pāthikaputta, venerable sir, is shameless; |
musāvādī, bhante, acelo pāthikaputto; |
the naked ascetic Pāthikaputta, venerable sir, is a liar; |
abhabbo ca, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. |
and it is impossible, venerable sir, for the naked ascetic Pāthikaputta to come into the presence of the Blessed One without having abandoned that speech, abandoned that thought, and renounced that view. |
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. |
And if it should occur to him, ‘Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,’ his head would split apart.” |
Iti kho, sunakkhatta, cetasā ceto paricca vidito ceva me acelo pāthikaputto abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. |
Thus, Sunakkhatta, I have known the naked ascetic Pāthikaputta by encompassing his mind with my own mind, that it is impossible for the naked ascetic Pāthikaputta to come into my presence without having abandoned that speech, abandoned that thought, and renounced that view. |
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. |
And if it should occur to him, ‘Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,’ his head would split apart. |
Devatāpi me etamatthaṁ ārocesuṁ—abhabbo, bhante, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā bhagavato sammukhībhāvaṁ āgantuṁ. |
And devas have also informed me of this matter: “It is impossible, venerable sir, for the naked ascetic Pāthikaputta to come into the presence of the Blessed One without having abandoned that speech, abandoned that thought, and renounced that view. |
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. |
And if it should occur to him, ‘Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,’ his head would split apart.” |
So kho panāhaṁ, sunakkhatta, vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamissāmi divāvihārāya. |
And I, Sunakkhatta, having walked for alms in Vesālī, after the meal, on returning from the alms round, will go to the park of the naked ascetic Pāthikaputta for the day-rest. |
Yassadāni tvaṁ, sunakkhatta, icchasi, tassa ārocehī’ti. |
You can inform whomever you wish, Sunakkhatta. |
5. Iddhipāṭihāriyakathā |
5. The Story of the Psychic Feat |
Atha khvāhaṁ, bhaggava, pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisiṁ. |
Then I, Bhaggava, having dressed in the morning, taking my bowl and robe, entered Vesālī for alms. |
Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṁ divāvihārāya. |
Having walked for alms in Vesālī, after the meal, on returning from the alms round, I went to the park of the naked ascetic Pāthikaputta for the day-rest. |
Atha kho, bhaggava, sunakkhatto licchaviputto taramānarūpo vesāliṁ pavisitvā yena abhiññātā abhiññātā licchavī tenupasaṅkami; |
Then, Bhaggava, Sunakkhatta the Licchavi son, in a great hurry, entered Vesālī and went to the most eminent Licchavis; |
upasaṅkamitvā abhiññāte abhiññāte licchavī etadavoca: |
having approached, he said this to the most eminent Licchavis: |
‘esāvuso, bhagavā vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. |
‘Sirs, the Blessed One, having walked for alms in Vesālī, after the meal, on returning from the alms round, has gone to the park of the naked ascetic Pāthikaputta for the day-rest. |
Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṁ samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissatī’ti. |
Come forth, venerable sirs, come forth, venerable sirs, there will be a superhuman feat, a miracle of psychic power, between fine ascetics!’ |
Atha kho, bhaggava, abhiññātānaṁ abhiññātānaṁ licchavīnaṁ etadahosi: |
Then, Bhaggava, it occurred to the most eminent Licchavis: |
‘sādhurūpānaṁ kira, bho, samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissati; |
‘It is said, sirs, that there will be a superhuman feat, a miracle of psychic power, between fine ascetics; |
handa vata, bho, gacchāmā’ti. |
come then, sirs, let us go!’ |
Yena ca abhiññātā abhiññātā brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā tenupasaṅkami. |
And he went to the most eminent great brahmin landholders, wealthy householders, and ascetics and brahmins of various other sects. |
upasaṅkamitvā abhiññāte abhiññāte nānātitthiye samaṇabrāhmaṇe etadavoca: |
Having approached, he said this to the most eminent ascetics and brahmins of various other sects: |
‘esāvuso, bhagavā vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena acelassa pāthikaputtassa ārāmo tenupasaṅkami divāvihārāya. |
‘Sirs, the Blessed One, having walked for alms in Vesālī, after the meal, on returning from the alms round, has gone to the park of the naked ascetic Pāthikaputta for the day-rest. |
Abhikkamathāyasmanto abhikkamathāyasmanto, sādhurūpānaṁ samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissatī’ti. |
Come forth, venerable sirs, come forth, venerable sirs, there will be a superhuman feat, a miracle of psychic power, between fine ascetics!’ |
Atha kho, bhaggava, abhiññātānaṁ abhiññātānaṁ nānātitthiyānaṁ samaṇabrāhmaṇānaṁ etadahosi: |
Then, Bhaggava, it occurred to the most eminent ascetics and brahmins of various other sects: |
‘sādhurūpānaṁ kira, bho, samaṇānaṁ uttari manussadhammā iddhipāṭihāriyaṁ bhavissati; |
‘It is said, sirs, that there will be a superhuman feat, a miracle of psychic power, between fine ascetics; |
handa vata, bho, gacchāmā’ti. |
come then, sirs, let us go!’ |
Atha kho, bhaggava, abhiññātā abhiññātā licchavī, abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā yena acelassa pāthikaputtassa ārāmo tenupasaṅkamiṁsu. |
Then, Bhaggava, the most eminent Licchavis, and the most eminent great brahmin landholders, wealthy householders, and ascetics and brahmins of various other sects went to the park of the naked ascetic Pāthikaputta. |
Sā esā, bhaggava, parisā mahā hoti anekasatā anekasahassā. |
That assembly, Bhaggava, was great, of many hundreds, many thousands. |
Assosi kho, bhaggava, acelo pāthikaputto: |
The naked ascetic Pāthikaputta, Bhaggava, heard: |
‘abhikkantā kira abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. |
‘The most eminent Licchavis have come, and the most eminent great brahmin landholders, wealthy householders, and ascetics and brahmins of various other sects have come. |
Samaṇopi gotamo mayhaṁ ārāme divāvihāraṁ nisinno’ti. |
And the ascetic Gotama is sitting for his day-rest in my park.’ |
Sutvānassa bhayaṁ chambhitattaṁ lomahaṁso udapādi. |
On hearing this, fear, trepidation, and horripilation arose in him. |
Atha kho, bhaggava, acelo pāthikaputto bhīto saṁviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkami. |
Then, Bhaggava, the naked ascetic Pāthikaputta, frightened, alarmed, with his hair standing on end, went to the Tindukakhāṇu wanderers’ park. |
Assosi kho, bhaggava, sā parisā: |
The assembly, Bhaggava, heard: |
‘acelo kira pāthikaputto bhīto saṁviggo lomahaṭṭhajāto yena tindukakhāṇuparibbājakārāmo tenupasaṅkanto’ti. |
‘The naked ascetic Pāthikaputta, it is said, frightened, alarmed, with his hair standing on end, has gone to the Tindukakhāṇu wanderers’ park.’ |
Atha kho, bhaggava, sā parisā aññataraṁ purisaṁ āmantesi: |
Then, Bhaggava, the assembly addressed a certain man: |
‘Ehi tvaṁ, bho purisa, yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkama. |
‘Come, good man, go to the Tindukakhāṇu wanderers’ park, to the naked ascetic Pāthikaputta. |
upasaṅkamitvā acelaṁ pāthikaputtaṁ evaṁ vadehi: |
Having approached, speak to the naked ascetic Pāthikaputta thus: |
“abhikkamāvuso, pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā, samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno; |
“Come, friend Pāthikaputta, the most eminent Licchavis have come, and the most eminent great brahmin landholders, wealthy householders, and ascetics and brahmins of various other sects have come. And the ascetic Gotama is sitting for his day-rest in your reverence’s park; |
bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā samaṇopi gotamo ñāṇavādo, ahampi ñāṇavādo. |
and this speech was spoken by you, friend Pāthikaputta, in the assembly at Vesālī: The ascetic Gotama is a proponent of knowledge, and I too am a proponent of knowledge. |
Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ. |
It is fitting for a proponent of knowledge to display a superhuman feat, a miracle of psychic power, to another proponent of knowledge. |
Samaṇo gotamo upaḍḍhapathaṁ āgaccheyya ahampi upaḍḍhapathaṁ gaccheyyaṁ. |
Let the ascetic Gotama come halfway, and I too will go halfway. |
Te tattha ubhopi uttari manussadhammā iddhipāṭihāriyaṁ kareyyāma. |
There we will both perform a superhuman feat, a miracle of psychic power. |
Ekañce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, dvāhaṁ karissāmi. |
If the ascetic Gotama performs one superhuman feat, a miracle of psychic power, I will perform two. |
Dve ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, cattārāhaṁ karissāmi. |
If the ascetic Gotama performs two superhuman feats, miracles of psychic power, I will perform four. |
Cattāri ce samaṇo gotamo uttari manussadhammā iddhipāṭihāriyāni karissati, aṭṭhāhaṁ karissāmi. |
If the ascetic Gotama performs four superhuman feats, miracles of psychic power, I will perform eight. |
Iti yāvatakaṁ yāvatakaṁ samaṇo gotamo uttari manussadhammā iddhipāṭihāriyaṁ karissati, taddiguṇaṁ taddiguṇāhaṁ karissāmī”ti abhikkamasseva kho āvuso pāthikaputta, upaḍḍhapathaṁ. |
Thus, for however many superhuman feats, miracles of psychic power, the ascetic Gotama performs, I will perform twice that number.” Come forth, friend Pāthikaputta, come halfway. |
Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno’ti. |
The ascetic Gotama, having come first of all, is sitting for his day-rest in your reverence’s park.’ |
Evaṁ, bhoti kho, bhaggava, so puriso tassā parisāya paṭissutvā yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. |
‘Yes, sir,’ that man, Bhaggava, replied to that assembly, and went to the Tindukakhāṇu wanderers’ park, to the naked ascetic Pāthikaputta. |
upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca: |
Having approached, he said this to the naked ascetic Pāthikaputta: |
‘abhikkamāvuso pāthikaputta, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. |
‘Come, friend Pāthikaputta, the most eminent Licchavis have come, and the most eminent great brahmin landholders, wealthy householders, and ascetics and brahmins of various other sects have come. |
Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. |
And the ascetic Gotama is sitting for his day-rest in your reverence’s park. |
Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā—samaṇopi gotamo ñāṇavādo; |
And this speech was spoken by you, friend Pāthikaputta, in the assembly at Vesālī—The ascetic Gotama is a proponent of knowledge; |
ahampi ñāṇavādo. |
and I too am a proponent of knowledge. |
Ñāṇavādo kho pana ñāṇavādena arahati uttari manussadhammā iddhipāṭihāriyaṁ dassetuṁ …pe… taddiguṇaṁ taddiguṇāhaṁ karissāmīti. |
It is fitting for a proponent of knowledge to display a superhuman feat, a miracle of psychic power, to another proponent of knowledge …and so on… I will perform twice that number. |
Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṁ. |
Come forth, friend Pāthikaputta, come halfway. |
Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno’ti. |
The ascetic Gotama, having come first of all, is sitting for his day-rest in your reverence’s park.’ |
Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. |
When this was said, Bhaggava, the naked ascetic Pāthikaputta, saying, ‘I am coming, friend, I am coming, friend,’ just shuffled about there, unable even to rise from his seat. |
Atha kho so, bhaggava, puriso acelaṁ pāthikaputtaṁ etadavoca: |
Then that man, Bhaggava, said this to the naked ascetic Pāthikaputta: |
‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? |
‘What’s this, friend Pāthikaputta? Are your buttocks stuck to the stool? Is the stool stuck to your buttocks? |
Āyāmi āvuso, āyāmi āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. |
You say, “I am coming, friend, I am coming, friend,” but you just shuffle about there, unable even to rise from your seat.’ |
Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. |
Even when spoken to thus, Bhaggava, the naked ascetic Pāthikaputta, saying, ‘I am coming, friend, I am coming, friend,’ just shuffled about there, unable even to rise from his seat. |
Yadā kho so, bhaggava, puriso aññāsi: |
When that man, Bhaggava, knew: |
‘parābhūtarūpo ayaṁ acelo pāthikaputto. |
‘This naked ascetic Pāthikaputta is defeated. |
Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. |
He says, “I am coming, friend, I am coming, friend,” but he just shuffles about there, unable even to rise from his seat.’ |
Atha taṁ parisaṁ āgantvā evamārocesi: |
He then went back to the assembly and reported this: |
‘parābhūtarūpo, bho, acelo pāthikaputto. |
‘The naked ascetic Pāthikaputta, sirs, is defeated. |
Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. |
He says, “I am coming, friend, I am coming, friend,” but he just shuffles about there, unable even to rise from his seat.’ |
Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: |
When this was said, I, Bhaggava, said this to that assembly: |
‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. |
‘It is impossible, friends, for the naked ascetic Pāthikaputta to come into my presence without having abandoned that speech, abandoned that thought, and renounced that view. |
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti. |
And if it should occur to him, “Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,” his head would split apart. |
| And if it should occur to the honorable Licchavis, “Let us bind the naked ascetic Pāthikaputta with ropes and drag him with teams of oxen,” those ropes would break, or Pāthikaputta would. | |
| But it is impossible for the naked ascetic Pāthikaputta to come into my presence without having abandoned that speech, abandoned that thought, and renounced that view. | |
Paṭhamabhāṇavāro niṭṭhito. |
And if it should occur to him, “Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,” his head would split apart.’ |
| The first recitation section is finished. | |
Atha kho, bhaggava, aññataro licchavimahāmatto uṭṭhāyāsanā taṁ parisaṁ etadavoca: |
Then, Bhaggava, a certain Licchavi minister, rising from his seat, said this to the assembly: |
‘tena hi, bho, muhuttaṁ tāva āgametha, yāvāhaṁ gacchāmi. |
‘Then, sirs, please wait a moment, while I go. |
Appeva nāma ahampi sakkuṇeyyaṁ acelaṁ pāthikaputtaṁ imaṁ parisaṁ ānetun’ti. |
Perhaps I too might be able to bring the naked ascetic Pāthikaputta to this assembly.’ |
Atha kho so, bhaggava, licchavimahāmatto yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. |
Then, Bhaggava, that Licchavi minister went to the Tindukakhāṇu wanderers’ park, to the naked ascetic Pāthikaputta. |
upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca: |
Having approached, he said this to the naked ascetic Pāthikaputta: |
‘abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo, abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. |
‘Come, friend Pāthikaputta, it is better for you to come. The most eminent Licchavis have come, and the most eminent great brahmin landholders, wealthy householders, and ascetics and brahmins of various other sects have come. |
Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. |
And the ascetic Gotama is sitting for his day-rest in your reverence’s park. |
Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā—samaṇopi gotamo ñāṇavādo …pe… taddiguṇaṁ taddiguṇāhaṁ karissāmīti. |
And this speech was spoken by you, friend Pāthikaputta, in the assembly at Vesālī—The ascetic Gotama is a proponent of knowledge… and so on… I will perform twice that number. |
Abhikkamasseva kho, āvuso pāthikaputta, upaḍḍhapathaṁ. |
Come forth, friend Pāthikaputta, come halfway. |
Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno. |
The ascetic Gotama, having come first of all, is sitting for his day-rest in your reverence’s park. |
Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā—abhabbo kho acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. |
And this speech was spoken by the ascetic Gotama in the assembly, friend Pāthikaputta: “It is impossible for the naked ascetic Pāthikaputta to come into my presence without having abandoned that speech, abandoned that thought, and renounced that view. |
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyāti. |
And if it should occur to him, ‘Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,’ his head would split apart.” |
Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṁ karissāma, samaṇassa gotamassa parājayan’ti. |
Come, friend Pāthikaputta, by your coming we will make a victory for you, and a defeat for the ascetic Gotama.’ |
Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. |
When this was said, Bhaggava, the naked ascetic Pāthikaputta, saying, ‘I am coming, friend, I am coming, friend,’ just shuffled about there, unable even to rise from his seat. |
Atha kho so, bhaggava, licchavimahāmatto acelaṁ pāthikaputtaṁ etadavoca: |
Then that Licchavi minister, Bhaggava, said this to the naked ascetic Pāthikaputta: |
‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? |
‘What’s this, friend Pāthikaputta? Are your buttocks stuck to the stool? Is the stool stuck to your buttocks? |
Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. |
You say, “I am coming, friend, I am coming, friend,” but you just shuffle about there, unable even to rise from your seat.’ |
Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. |
Even when spoken to thus, Bhaggava, the naked ascetic Pāthikaputta, saying, ‘I am coming, friend, I am coming, friend,’ just shuffled about there, unable even to rise from his seat. |
Yadā kho so, bhaggava, licchavimahāmatto aññāsi: |
When that Licchavi minister, Bhaggava, knew: |
‘parābhūtarūpo ayaṁ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. |
‘This naked ascetic Pāthikaputta is defeated. He says, “I am coming, friend, I am coming, friend,” but he just shuffles about there, unable even to rise from his seat.’ |
Atha taṁ parisaṁ āgantvā evamārocesi: |
He then went back to the assembly and reported this: |
‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. |
‘The naked ascetic Pāthikaputta, sirs, is defeated. He says, “I am coming, friend, I am coming, friend,” but he just shuffles about there, unable even to rise from his seat.’ |
Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: |
When this was said, I, Bhaggava, said this to that assembly: |
‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. |
‘It is impossible, friends, for the naked ascetic Pāthikaputta to come into my presence without having abandoned that speech, abandoned that thought, and renounced that view. |
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. |
And if it should occur to him, “Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,” his head would split apart. |
Sace pāyasmantānaṁ licchavīnaṁ evamassa—mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti, tā varattā chijjeyyuṁ pāthikaputto vā. |
And if it should occur to the honorable Licchavis, “Let us bind the naked ascetic Pāthikaputta with ropes and drag him with teams of oxen,” |
Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. |
those ropes would break, or Pāthikaputta would. |
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti. |
But it is impossible for the naked ascetic Pāthikaputta to come into my presence without having abandoned that speech, abandoned that thought, and renounced that view. |
| And if it should occur to him, “Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,” his head would split apart.’ | |
Atha kho, bhaggava, jāliyo dārupattikantevāsī uṭṭhāyāsanā taṁ parisaṁ etadavoca: |
Then, Bhaggava, Jāliya, the wood-bowl-carrying ascetic’s disciple, rising from his seat, said this to the assembly: |
‘tena hi, bho, muhuttaṁ tāva āgametha, yāvāhaṁ gacchāmi; |
‘Then, sirs, please wait a moment, while I go; |
appeva nāma ahampi sakkuṇeyyaṁ acelaṁ pāthikaputtaṁ imaṁ parisaṁ ānetun’ti. |
perhaps I too might be able to bring the naked ascetic Pāthikaputta to this assembly.’ |
Atha kho, bhaggava, jāliyo dārupattikantevāsī yena tindukakhāṇuparibbājakārāmo, yena acelo pāthikaputto tenupasaṅkami. |
Then, Bhaggava, Jāliya, the wood-bowl-carrying ascetic’s disciple, went to the Tindukakhāṇu wanderers’ park, to the naked ascetic Pāthikaputta. |
upasaṅkamitvā acelaṁ pāthikaputtaṁ etadavoca: |
Having approached, he said this to the naked ascetic Pāthikaputta: |
‘abhikkamāvuso pāthikaputta, abhikkantaṁ te seyyo. |
‘Come, friend Pāthikaputta, it is better for you to come. |
Abhikkantā abhiññātā abhiññātā licchavī, abhikkantā abhiññātā abhiññātā ca brāhmaṇamahāsālā gahapatinecayikā nānātitthiyā samaṇabrāhmaṇā. |
The most eminent Licchavis have come, and the most eminent great brahmin landholders, wealthy householders, and ascetics and brahmins of various other sects have come. |
Samaṇopi gotamo āyasmato ārāme divāvihāraṁ nisinno. |
And the ascetic Gotama is sitting for his day-rest in your reverence’s park. |
Bhāsitā kho pana te esā, āvuso pāthikaputta, vesāliyaṁ parisati vācā—samaṇopi gotamo ñāṇavādo …pe… taddiguṇaṁ taddiguṇāhaṁ karissāmīti. |
And this speech was spoken by you, friend Pāthikaputta, in the assembly at Vesālī—The ascetic Gotama is a proponent of knowledge… and so on… I will perform twice that number. |
Abhikkamasseva, kho āvuso pāthikaputta, upaḍḍhapathaṁ. |
Come forth, friend Pāthikaputta, come halfway. |
Sabbapaṭhamaṁyeva āgantvā samaṇo gotamo āyasmato ārāme divāvihāraṁ nisinno. |
The ascetic Gotama, having come first of all, is sitting for his day-rest in your reverence’s park. |
Bhāsitā kho panesā, āvuso pāthikaputta, samaṇena gotamena parisati vācā—abhabbo acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. |
And this speech was spoken by the ascetic Gotama in the assembly, friend Pāthikaputta: “It is impossible for the naked ascetic Pāthikaputta to come into my presence without having abandoned that speech, abandoned that thought, and renounced that view. |
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. |
And if it should occur to him, ‘Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,’ his head would split apart. |
Sace pāyasmantānaṁ licchavīnaṁ evamassa—mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā goyugehi āviñcheyyāmāti. |
And if it should occur to the honorable Licchavis, ‘Let us bind the naked ascetic Pāthikaputta with ropes and drag him with teams of oxen,’ |
Tā varattā chijjeyyuṁ pāthikaputto vā. |
those ropes would break, or Pāthikaputta would. |
Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. |
But it is impossible for the naked ascetic Pāthikaputta to come into my presence without having abandoned that speech, abandoned that thought, and renounced that view. |
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ āgaccheyyanti, muddhāpi tassa vipateyyāti. |
And if it should occur to him, ‘Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,’ his head would split apart.” |
Abhikkamāvuso pāthikaputta, abhikkamaneneva te jayaṁ karissāma, samaṇassa gotamassa parājayan’ti. |
Come, friend Pāthikaputta, by your coming we will make a victory for you, and a defeat for the ascetic Gotama.’ |
Evaṁ vutte, bhaggava, acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātuṁ. |
When this was said, Bhaggava, the naked ascetic Pāthikaputta, saying, ‘I am coming, friend, I am coming, friend,’ just shuffled about there, unable even to rise from his seat. |
Atha kho, bhaggava, jāliyo dārupattikantevāsī acelaṁ pāthikaputtaṁ etadavoca: |
Then that Jāliya, the wood-bowl-carrying ascetic’s disciple, Bhaggava, said this to the naked ascetic Pāthikaputta: |
‘kiṁ su nāma te, āvuso pāthikaputta, pāvaḷā su nāma te pīṭhakasmiṁ allīnā, pīṭhakaṁ su nāma te pāvaḷāsu allīnaṁ? |
‘What’s this, friend Pāthikaputta? Are your buttocks stuck to the stool? Is the stool stuck to your buttocks? |
Āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappasi, na sakkosi āsanāpi vuṭṭhātun’ti. |
You say, “I am coming, friend, I am coming, friend,” but you just shuffle about there, unable even to rise from your seat.’ |
Evampi kho, bhaggava, vuccamāno acelo pāthikaputto ‘āyāmi, āvuso, āyāmi, āvuso’ti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātunti. |
Even when spoken to thus, Bhaggava, the naked ascetic Pāthikaputta, saying, ‘I am coming, friend, I am coming, friend,’ just shuffled about there, unable even to rise from his seat. |
Yadā kho, bhaggava, jāliyo dārupattikantevāsī aññāsi: |
When Jāliya, the wood-bowl-carrying ascetic’s disciple, Bhaggava, knew: |
‘parābhūtarūpo ayaṁ acelo pāthikaputto āyāmi, āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti, atha naṁ etadavoca— |
‘This naked ascetic Pāthikaputta is defeated. He says, “I am coming, friend, I am coming, friend,” but he just shuffles about there, unable even to rise from his seat,’ he then said this to him— |
Bhūtapubbaṁ, āvuso pāthikaputta, sīhassa migarañño etadahosi: |
Once in the past, friend Pāthikaputta, a lion, the king of beasts, thought this: |
‘yannūnāhaṁ aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappeyyaṁ. |
‘What if I were to make a lair relying on some forest thicket? |
Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhameyyaṁ, āsayā nikkhamitvā vijambheyyaṁ, vijambhitvā samantā catuddisā anuvilokeyyaṁ, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadeyyaṁ, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkameyyaṁ. |
Having made a lair there, in the evening I would emerge from the lair. Having emerged, I would stretch myself. Having stretched, I would survey the four quarters all around. Having surveyed the four quarters all around, I would roar the lion’s roar three times. Having roared the lion’s roar three times, I would set out in search of prey. |
So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupeyyan’ti. |
I would kill the best of the herds of deer, and having eaten the tenderest flesh, I would return to that same lair.’ |
Atha kho, āvuso, so sīho migarājā aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappesi. |
Then, friend, that lion, the king of beasts, relying on a certain forest thicket, made a lair. |
Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadi, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkāmi. |
Having made a lair there, in the evening he emerged from the lair. Having emerged, he stretched himself. Having stretched, he surveyed the four quarters all around. Having surveyed the four quarters all around, he roared the lion’s roar three times. Having roared the lion’s roar three times, he set out in search of prey. |
So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupesi. |
He killed the best of the herds of deer, and having eaten the tenderest flesh, he returned to that same lair. |
Tasseva kho, āvuso pāthikaputta, sīhassa migarañño vighāsasaṁvaḍḍho jarasiṅgālo ditto ceva balavā ca. |
But of that lion, the king of beasts, friend Pāthikaputta, there was an old jackal, grown fat and strong on his scraps. |
Atha kho, āvuso, tassa jarasiṅgālassa etadahosi: |
Then, friend, it occurred to that old jackal: |
‘ko cāhaṁ, ko sīho migarājā. |
‘Who am I, and who is the lion, the king of beasts? |
Yannūnāhampi aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappeyyaṁ. |
What if I too, relying on some forest thicket, were to make a lair? |
Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhameyyaṁ, āsayā nikkhamitvā vijambheyyaṁ, vijambhitvā samantā catuddisā anuvilokeyyaṁ, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadeyyaṁ, tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkameyyaṁ. |
Having made a lair there, in the evening I would emerge from the lair. Having emerged, I would stretch myself. Having stretched, I would survey the four quarters all around. Having surveyed the four quarters all around, I would roar the lion’s roar three times. Having roared the lion’s roar three times, I would set out in search of prey. |
So varaṁ varaṁ migasaṅghe vadhitvā mudumaṁsāni mudumaṁsāni bhakkhayitvā tameva āsayaṁ ajjhupeyyan’ti. |
I would kill the best of the herds of deer, and having eaten the tenderest flesh, I would return to that same lair.’ |
Atha kho so, āvuso, jarasiṅgālo aññataraṁ vanasaṇḍaṁ nissāya āsayaṁ kappesi. |
Then that old jackal, friend, relying on a certain forest thicket, made a lair. |
Tatrāsayaṁ kappetvā sāyanhasamayaṁ āsayā nikkhami, āsayā nikkhamitvā vijambhi, vijambhitvā samantā catuddisā anuvilokesi, samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadissāmīti siṅgālakaṁyeva anadi bheraṇḍakaṁyeva anadi, ke ca chave siṅgāle, ke pana sīhanādeti. |
Having made a lair there, in the evening he emerged from the lair. Having emerged, he stretched himself. Having stretched, he surveyed the four quarters all around. Having surveyed the four quarters all around, intending to roar the lion’s roar three times, he just howled the jackal’s howl, the scavenger’s howl. For what is a wretched jackal, and what is a lion’s roar? |
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. |
In the same way, friend Pāthikaputta, while living on the leftovers of the Fortunate One, eating the scraps of the Fortunate One, you think to challenge the Tathāgata, the Arahant, the Perfectly Enlightened One. |
Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanāti. |
For what is a wretched Pāthikaputta, and what is a challenge to the Tathāgatas, the Arahants, the Perfectly Enlightened Ones? |
Yato kho, bhaggava, jāliyo dārupattikantevāsī iminā opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. |
When Jāliya, the wood-bowl-carrying ascetic’s disciple, Bhaggava, was not able to move the naked ascetic Pāthikaputta from that seat with this simile, |
Atha naṁ etadavoca: |
he then said this to him: |
‘Sīhoti attānaṁ samekkhiyāna, |
‘Considering himself a lion, |
Amaññi kotthu migarājāhamasmi; |
the jackal thought, “I am the king of beasts”; |
Tatheva so siṅgālakaṁ anadi, |
But he howled the jackal’s howl. |
Ke ca chave siṅgāle ke pana sīhanādeti. |
What is a wretched jackal, and what is a lion’s roar? |
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. |
In the same way, friend Pāthikaputta, while living on the leftovers of the Fortunate One, eating the scraps of the Fortunate One, you think to challenge the Tathāgata, the Arahant, the Perfectly Enlightened One. |
Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā’ti. |
For what is a wretched Pāthikaputta, and what is a challenge to the Tathāgatas, the Arahants, the Perfectly Enlightened Ones?’ |
Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. |
When Jāliya, the wood-bowl-carrying ascetic’s disciple, Bhaggava, was not able to move the naked ascetic Pāthikaputta from that seat with this simile either, |
Atha naṁ etadavoca: |
he then said this to him: |
‘Aññaṁ anucaṅkamanaṁ, |
‘Pacing another’s track, |
Attānaṁ vighāse samekkhiya; |
seeing himself on the scraps; |
Yāva attānaṁ na passati, |
Until he sees himself, |
Kotthu tāva byagghoti maññati. |
the jackal thinks he is a tiger. |
Tatheva so siṅgālakaṁ anadi, |
But he howled the jackal’s howl. |
Ke ca chave siṅgāle ke pana sīhanādeti. |
What is a wretched jackal, and what is a lion’s roar? |
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. |
In the same way, friend Pāthikaputta, while living on the leftovers of the Fortunate One, eating the scraps of the Fortunate One, you think to challenge the Tathāgata, the Arahant, the Perfectly Enlightened One. |
Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā’ti. |
For what is a wretched Pāthikaputta, and what is a challenge to the Tathāgatas, the Arahants, the Perfectly Enlightened Ones?’ |
Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. |
When Jāliya, the wood-bowl-carrying ascetic’s disciple, Bhaggava, was not able to move the naked ascetic Pāthikaputta from that seat with this simile either, |
Atha naṁ etadavoca: |
he then said this to him: |
‘Bhutvāna bheke khalamūsikāyo, |
‘Having eaten frogs and field-mice, |
Kaṭasīsu khittāni ca koṇapāni; |
and the corpses thrown on charnel grounds; |
Mahāvane suññavane vivaḍḍho, |
Grown up in the great wood, the empty wood, |
Amaññi kotthu migarājāhamasmi; |
the jackal thought, “I am the king of beasts”; |
Tatheva so siṅgālakaṁ anadi, |
But he howled the jackal’s howl. |
Ke ca chave siṅgāle ke pana sīhanādeti. |
What is a wretched jackal, and what is a lion’s roar? |
Evameva kho tvaṁ, āvuso pāthikaputta, sugatāpadānesu jīvamāno sugatātirittāni bhuñjamāno tathāgate arahante sammāsambuddhe āsādetabbaṁ maññasi. |
In the same way, friend Pāthikaputta, while living on the leftovers of the Fortunate One, eating the scraps of the Fortunate One, you think to challenge the Tathāgata, the Arahant, the Perfectly Enlightened One. |
Ke ca chave pāthikaputte, kā ca tathāgatānaṁ arahantānaṁ sammāsambuddhānaṁ āsādanā’ti. |
For what is a wretched Pāthikaputta, and what is a challenge to the Tathāgatas, the Arahants, the Perfectly Enlightened Ones?’ |
Yato kho, bhaggava, jāliyo dārupattikantevāsī imināpi opammena neva asakkhi acelaṁ pāthikaputtaṁ tamhā āsanā cāvetuṁ. |
When Jāliya, the wood-bowl-carrying ascetic’s disciple, Bhaggava, was not able to move the naked ascetic Pāthikaputta from that seat with this simile either, |
Atha taṁ parisaṁ āgantvā evamārocesi: |
he then went back to the assembly and reported this: |
‘parābhūtarūpo, bho, acelo pāthikaputto āyāmi āvuso, āyāmi, āvusoti vatvā tattheva saṁsappati, na sakkoti āsanāpi vuṭṭhātun’ti. |
‘The naked ascetic Pāthikaputta, sirs, is defeated. He says, “I am coming, friend, I am coming, friend,” but he just shuffles about there, unable even to rise from his seat.’ |
Evaṁ vutte, ahaṁ, bhaggava, taṁ parisaṁ etadavocaṁ: |
When this was said, I, Bhaggava, said this to that assembly: |
‘abhabbo kho, āvuso, acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. |
‘It is impossible, friends, for the naked ascetic Pāthikaputta to come into my presence without having abandoned that speech, abandoned that thought, and renounced that view. |
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyya. |
And if it should occur to him, “Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,” his head would split apart. |
Sacepāyasmantānaṁ licchavīnaṁ evamassa—mayaṁ acelaṁ pāthikaputtaṁ varattāhi bandhitvā nāgehi āviñcheyyāmāti. |
And if it should occur to the honorable Licchavis, “Let us bind the naked ascetic Pāthikaputta with ropes and drag him with teams of elephants,” |
Tā varattā chijjeyyuṁ pāthikaputto vā. |
those ropes would break, or Pāthikaputta would. |
Abhabbo pana acelo pāthikaputto taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā mama sammukhībhāvaṁ āgantuṁ. |
But it is impossible for the naked ascetic Pāthikaputta to come into my presence without having abandoned that speech, abandoned that thought, and renounced that view. |
Sacepissa evamassa—ahaṁ taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā samaṇassa gotamassa sammukhībhāvaṁ gaccheyyanti, muddhāpi tassa vipateyyā’ti. |
And if it should occur to him, “Without having abandoned that speech, abandoned that thought, and renounced that view, I will go into the presence of the ascetic Gotama,” his head would split apart.’ |
Atha khvāhaṁ, bhaggava, taṁ parisaṁ dhammiyā kathāya sandassesiṁ samādapesiṁ samuttejesiṁ sampahaṁsesiṁ, taṁ parisaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā mahābandhanā mokkhaṁ karitvā caturāsītipāṇasahassāni mahāviduggā uddharitvā tejodhātuṁ samāpajjitvā sattatālaṁ vehāsaṁ abbhuggantvā aññaṁ sattatālampi acciṁ abhinimminitvā pajjalitvā dhūmāyitvā mahāvane kūṭāgārasālāyaṁ paccuṭṭhāsiṁ. |
Then I, Bhaggava, having instructed, roused, inspired, and gladdened that assembly with a talk on the Dhamma, having liberated them from a great bondage, having lifted eighty-four thousand beings from a great pit, I entered the fire element, and having risen seven palm-trees’ height into the air, I created another flame another seven palm-trees’ height, and having blazed and smoked, I reappeared in the Great Wood, at the Hall with the Peaked Roof. |
Atha kho, bhaggava, sunakkhatto licchaviputto yenāhaṁ tenupasaṅkami; |
Then, Bhaggava, Sunakkhatta the Licchavi son came to me; |
upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. |
having approached and paid homage to me, he sat down to one side. |
Ekamantaṁ nisinnaṁ kho ahaṁ, bhaggava, sunakkhattaṁ licchaviputtaṁ etadavocaṁ: |
Seated to one side, I, Bhaggava, said this to Sunakkhatta the Licchavi son: |
‘Taṁ kiṁ maññasi, sunakkhatta, yatheva te ahaṁ acelaṁ pāthikaputtaṁ ārabbha byākāsiṁ, tatheva taṁ vipākaṁ aññathā vā’ti? |
‘What do you think, Sunakkhatta, was the outcome just as I declared concerning the naked ascetic Pāthikaputta, or was it otherwise?’ |
‘Yatheva me, bhante, bhagavā acelaṁ pāthikaputtaṁ ārabbha byākāsi, tatheva taṁ vipākaṁ, no aññathā’ti. |
‘Just as the Blessed One, venerable sir, declared concerning the naked ascetic Pāthikaputta, so was the outcome, not otherwise.’ |
‘Taṁ kiṁ maññasi, sunakkhatta, yadi evaṁ sante kataṁ vā hoti uttari manussadhammā iddhipāṭihāriyaṁ, akataṁ vā’ti? |
‘What do you think, Sunakkhatta, this being so, was a superhuman feat, a miracle of psychic power, performed, or not?’ |
‘Addhā kho, bhante, evaṁ sante kataṁ hoti uttari manussadhammā iddhipāṭihāriyaṁ, no akatan’ti. |
‘Certainly, venerable sir, this being so, a superhuman feat, a miracle of psychic power, was performed, not not performed.’ |
‘Evampi kho maṁ tvaṁ, moghapurisa, uttari manussadhammā iddhipāṭihāriyaṁ karontaṁ evaṁ vadesi—na hi pana me, bhante, bhagavā uttari manussadhammā iddhipāṭihāriyaṁ karotīti. |
‘And yet you, you foolish man, say this to me when I am performing a superhuman feat, a miracle of psychic power: “But the Blessed One, venerable sir, does not perform for me a superhuman feat, a miracle of psychic power.” |
Passa, moghapurisa, yāvañca te idaṁ aparaddhan’ti. |
See, you foolish man, how great a fault this is of yours.’ |
Evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṁ āpāyiko nerayiko. |
Thus, Bhaggava, Sunakkhatta the Licchavi son, being spoken to by me, departed from this Dhamma and discipline, just as one destined for a state of deprivation, for hell. |
6. Aggaññapaññattikathā |
6. Discourse on the Beginning of Things |
Aggaññañcāhaṁ, bhaggava, pajānāmi. |
And I, Bhaggava, know the beginning of things. |
Tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā, yadabhijānaṁ tathāgato no anayaṁ āpajjati. |
I know that, and I know what is even beyond that. And knowing that, I do not grasp at it. And not grasping at it, Nibbāna has been realized by me for myself. Knowing which, the Tathāgata does not fall into misfortune. |
Santi, bhaggava, eke samaṇabrāhmaṇā issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapenti. |
There are, Bhaggava, some ascetics and brahmins who declare the beginning of things as a teaching based on creation by a Lord, creation by Brahmā. |
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
I approach them and say this: |
‘saccaṁ kira tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? |
‘Is it true that you venerable ones declare the beginning of things as a teaching based on creation by a Lord, creation by Brahmā?’ |
Te ca me evaṁ puṭṭhā, ‘āmo’ti paṭijānanti. |
And being asked thus by me, they affirm, ‘Yes.’ |
Tyāhaṁ evaṁ vadāmi: |
I say this to them: |
‘kathaṁvihitakaṁ pana tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? |
‘But in what way do you venerable ones declare the beginning of things as a teaching based on creation by a Lord, creation by Brahmā?’ |
Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. |
Being asked by me, they cannot explain. Not being able to explain, they ask me in return. |
Tesāhaṁ puṭṭho byākaromi: |
Being asked, I explain to them: |
‘Hoti kho so, āvuso, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati. |
‘There comes a time, friends, when, sooner or later, after the passing of a long period, this world contracts. |
Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti. |
When the world is contracting, beings are mostly reborn in the Ābhassara Brahma-world. |
Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti. |
There they are mind-made, feeding on rapture, self-luminous, moving through the air, glorious, and they remain for a long, long time. |
Hoti kho so, āvuso, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati. |
There comes a time, friends, when, sooner or later, after the passing of a long period, this world expands. |
Vivaṭṭamāne loke suññaṁ brahmavimānaṁ pātubhavati. |
When the world is expanding, an empty Brahma-palace appears. |
Atha kho aññataro satto āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjati. |
Then a certain being, due to the exhaustion of his life-span or the exhaustion of his merit, falls from the Ābhassara realm and is reborn in the empty Brahma-palace. |
So tattha hoti manomayo pītibhakkho sayampabho antalikkhacaro subhaṭṭhāyī, ciraṁ dīghamaddhānaṁ tiṭṭhati. |
He is there mind-made, feeding on rapture, self-luminous, moving through the air, glorious, and he remains for a long, long time. |
Tassa tattha ekakassa dīgharattaṁ nivusitattā anabhirati paritassanā uppajjati—aho vata aññepi sattā itthattaṁ āgaccheyyunti. |
For him, having dwelt there alone for a long time, dissatisfaction and longing arise: “Oh, that other beings might come to this state of existence!” |
Atha aññepi sattā āyukkhayā vā puññakkhayā vā ābhassarakāyā cavitvā suññaṁ brahmavimānaṁ upapajjanti tassa sattassa sahabyataṁ. |
Then other beings, due to the exhaustion of their life-span or the exhaustion of their merit, fall from the Ābhassara realm and are reborn in the empty Brahma-palace, in the company of that being. |
Tepi tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ tiṭṭhanti. |
They too are there mind-made, feeding on rapture, self-luminous, moving through the air, glorious, and they remain for a long, long time. |
Tatrāvuso, yo so satto paṭhamaṁ upapanno, tassa evaṁ hoti—ahamasmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, mayā ime sattā nimmitā. |
There, friends, the being who was first reborn thinks this: “I am Brahmā, the Great Brahmā, the vanquisher, the unvanquished, the all-seeing, the wielder of power, the lord, the maker, the creator, the chief, the assigner, the master, the father of all that have been and are to be. By me these beings were created. |
Taṁ kissa hetu? |
For what reason? |
Mamañhi pubbe etadahosi—aho vata aññepi sattā itthattaṁ āgaccheyyunti; |
Because it first occurred to me, ‘Oh, that other beings might come to this state of existence!’ Such was my mental resolve, |
iti mama ca manopaṇidhi. |
and these beings have come to this state of existence.” |
Ime ca sattā itthattaṁ āgatāti. |
|
| And those beings who were born after, they also think this: “This venerable one is Brahmā, the Great Brahmā, the vanquisher, the unvanquished, the all-seeing, the wielder of power, the lord, the maker, the creator, the chief, the assigner, the master, the father of all that have been and are to be; | |
Yepi te sattā pacchā upapannā, tesampi evaṁ hoti—ayaṁ kho bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ; |
we have been created by this venerable Brahmā. |
iminā mayaṁ bhotā brahmunā nimmitā. |
For what reason? |
Taṁ kissa hetu? |
Because we saw him here, born first; |
Imañhi mayaṁ addasāma idha paṭhamaṁ upapannaṁ; |
and we have been born after.” |
mayaṁ panāmha pacchā upapannāti. |
|
Tatrāvuso, yo so satto paṭhamaṁ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. |
There, friends, the being who was first reborn, he is of longer life, more beautiful, and more powerful. |
Ye pana te sattā pacchā upapannā, te appāyukatarā ca honti dubbaṇṇatarā ca appesakkhatarā ca. |
But those beings who were born after, they are of shorter life, less beautiful, and less powerful. |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. |
It is possible, friends, that a certain being, having fallen from that realm, comes to this state of existence. |
Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. |
Having come to this state of existence, he goes forth from the household life into homelessness. |
Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati; |
Having gone forth from the household life into homelessness, by means of ardor, exertion, application, diligence, and right attention, he attains to such a state of mental concentration that in his concentrated mind he recollects that past life, |
tato paraṁ nānussarati. |
but beyond that he does not recollect. |
So evamāha: |
He says this: |
“yo kho so bhavaṁ brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ, yena mayaṁ bhotā brahmunā nimmitā. |
“That venerable Brahmā, the Great Brahmā, the vanquisher, the unvanquished, the all-seeing, the wielder of power, the lord, the maker, the creator, the chief, the assigner, the master, the father of all that have been and are to be, by whom we were created by that venerable Brahmā, |
So nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva ṭhassati. |
he is permanent, stable, eternal, not subject to change, and he will remain the same for ever and ever. |
Ye pana mayaṁ ahumhā tena bhotā brahmunā nimmitā, te mayaṁ aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti. |
But we who were created by that venerable Brahmā, we are impermanent, unstable, short-lived, subject to falling, and have come to this state of existence.” |
Evaṁvihitakaṁ no tumhe āyasmanto issarakuttaṁ brahmakuttaṁ ācariyakaṁ aggaññaṁ paññapethā’ti. |
Is this the way you venerable ones declare the beginning of things as a teaching based on creation by a Lord, creation by Brahmā?’ |
Te evamāhaṁsu: |
They say this: |
‘evaṁ kho no, āvuso gotama, sutaṁ, yathevāyasmā gotamo āhā’ti. |
‘Just so, friend Gotama, we have heard, just as the venerable Gotama says.’ |
Aggaññañcāhaṁ, bhaggava, pajānāmi. |
And I, Bhaggava, know the beginning of things. I know that, and I know what is even beyond that. And knowing that, I do not grasp at it. And not grasping at it, Nibbāna has been realized by me for myself. |
Tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. |
Knowing which, the Tathāgata does not fall into misfortune. |
Yadabhijānaṁ tathāgato no anayaṁ āpajjati. |
|
Santi, bhaggava, eke samaṇabrāhmaṇā khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapenti. |
There are, Bhaggava, some ascetics and brahmins who declare the beginning of things as a teaching based on corruption by pleasure. |
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
I approach them and say this: |
‘saccaṁ kira tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? |
‘Is it true that you venerable ones declare the beginning of things as a teaching based on corruption by pleasure?’ |
Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti. |
And being asked thus by me, they affirm, ‘Yes.’ |
Tyāhaṁ evaṁ vadāmi: |
I say this to them: |
‘kathaṁvihitakaṁ pana tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? |
‘But in what way do you venerable ones declare the beginning of things as a teaching based on corruption by pleasure?’ |
Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti, tesāhaṁ puṭṭho byākaromi: |
Being asked by me, they cannot explain. Not being able to explain, they ask me in return. Being asked, I explain to them: |
‘Santāvuso, khiḍḍāpadosikā nāma devā. |
‘There are, friends, devas called the Khiḍḍāpadosikā. |
Te ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. |
They dwell for an excessive time indulging in the state of laughter, play, and delight. |
Tesaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati, satiyā sammosā te devā tamhā kāyā cavanti. |
For them, dwelling for an excessive time indulging in the state of laughter, play, and delight, mindfulness is lost. With the loss of mindfulness, those devas fall from that realm. |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati, itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati, agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati; |
It is possible, friends, that a certain being, having fallen from that realm, comes to this state of existence. Having come to this state of existence, he goes forth from the household life into homelessness. Having gone forth from the household life into homelessness, by means of ardor, exertion, application, diligence, and right attention, he attains to such a state of mental concentration that in his concentrated mind he recollects that past life, |
tato paraṁ nānussarati. |
but beyond that he does not recollect. |
So evamāha: |
He says this: |
“ye kho te bhonto devā na khiḍḍāpadosikā te na ativelaṁ hassakhiḍḍāratidhammasamāpannā viharanti. |
“Those venerable devas who are not the Khiḍḍāpadosikā, they do not dwell for an excessive time indulging in the state of laughter, play, and delight. |
Tesaṁ nātivelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati na sammussati, satiyā asammosā te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. |
For them, not dwelling for an excessive time indulging in the state of laughter, play, and delight, mindfulness is not lost. Without the loss of mindfulness, those devas do not fall from that realm; they are permanent, stable, eternal, not subject to change, and will remain the same for ever and ever. |
Ye pana mayaṁ ahumhā khiḍḍāpadosikā te mayaṁ ativelaṁ hassakhiḍḍāratidhammasamāpannā viharimhā, tesaṁ no ativelaṁ hassakhiḍḍāratidhammasamāpannānaṁ viharataṁ sati sammussati, satiyā sammosā evaṁ mayaṁ tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti. |
But we who were the Khiḍḍāpadosikā, we dwelt for an excessive time indulging in the state of laughter, play, and delight. For us, dwelling for an excessive time indulging in the state of laughter, play, and delight, mindfulness was lost. With the loss of mindfulness, we have thus fallen from that realm; we are impermanent, unstable, short-lived, subject to falling, and have come to this state of existence.” |
Evaṁvihitakaṁ no tumhe āyasmanto khiḍḍāpadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti. |
Is this the way you venerable ones declare the beginning of things as a teaching based on corruption by pleasure?’ |
Te evamāhaṁsu: |
They say this: |
‘evaṁ kho no, āvuso gotama, sutaṁ, yathevāyasmā gotamo āhā’ti. |
‘Just so, friend Gotama, we have heard, just as the venerable Gotama says.’ |
Aggaññañcāhaṁ, bhaggava, pajānāmi …pe… yadabhijānaṁ tathāgato no anayaṁ āpajjati. |
And I, Bhaggava, know the beginning of things… and so on… knowing which, the Tathāgata does not fall into misfortune. |
Santi, bhaggava, eke samaṇabrāhmaṇā manopadosikaṁ ācariyakaṁ aggaññaṁ paññapenti. |
There are, Bhaggava, some ascetics and brahmins who declare the beginning of things as a teaching based on corruption of mind. |
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
I approach them and say this: |
‘saccaṁ kira tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? |
‘Is it true that you venerable ones declare the beginning of things as a teaching based on corruption of mind?’ |
Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti. |
And being asked thus by me, they affirm, ‘Yes.’ |
Tyāhaṁ evaṁ vadāmi: |
I say this to them: |
‘kathaṁvihitakaṁ pana tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? |
‘But in what way do you venerable ones declare the beginning of things as a teaching based on corruption of mind?’ |
Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. |
Being asked by me, they cannot explain. Not being able to explain, they ask me in return. |
Tesāhaṁ puṭṭho byākaromi: |
Being asked, I explain to them: |
‘Santāvuso, manopadosikā nāma devā. |
‘There are, friends, devas called the Manopadosikā. |
Te ativelaṁ aññamaññaṁ upanijjhāyanti. |
They stare at one another for an excessive time. |
Te ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsenti. |
Staring at one another for an excessive time, they corrupt their minds towards one another. |
Te aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. |
Their minds corrupted towards one another, they are weary in body and weary in mind. |
Te devā tamhā kāyā cavanti. |
Those devas fall from that realm. |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati, yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. |
It is possible, friends, that a certain being, having fallen from that realm, comes to this state of existence. |
Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. |
Having come to this state of existence, he goes forth from the household life into homelessness. |
Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ pubbenivāsaṁ anussarati, tato paraṁ nānussarati. |
Having gone forth from the household life into homelessness, by means of ardor, exertion, application, diligence, and right attention, he attains to such a state of mental concentration that in his concentrated mind he recollects that past life, but beyond that he does not recollect. |
So evamāha: |
He says this: |
“ye kho te bhonto devā na manopadosikā te nātivelaṁ aññamaññaṁ upanijjhāyanti. |
“Those venerable devas who are not the Manopadosikā, they do not stare at one another for an excessive time. |
Te nātivelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni nappadūsenti. |
Not staring at one another for an excessive time, they do not corrupt their minds towards one another. |
Te aññamaññaṁ appaduṭṭhacittā akilantakāyā akilantacittā. |
Their minds not corrupted towards one another, they are not weary in body and not weary in mind. |
Te devā tamhā kāyā na cavanti, niccā dhuvā sassatā avipariṇāmadhammā sassatisamaṁ tatheva ṭhassanti. |
Those devas do not fall from that realm; they are permanent, stable, eternal, not subject to change, and will remain the same for ever and ever. |
Ye pana mayaṁ ahumhā manopadosikā, te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyimhā. |
But we who were the Manopadosikā, we stared at one another for an excessive time. |
Te mayaṁ ativelaṁ aññamaññaṁ upanijjhāyantā aññamaññamhi cittāni padūsimhā. |
Staring at one another for an excessive time, we corrupted our minds towards one another. |
Te mayaṁ aññamaññaṁ paduṭṭhacittā kilantakāyā kilantacittā. |
Our minds corrupted towards one another, we were weary in body and weary in mind. |
Evaṁ mayaṁ tamhā kāyā cutā, aniccā addhuvā appāyukā cavanadhammā itthattaṁ āgatā”ti. |
Thus we have fallen from that realm; we are impermanent, unstable, short-lived, subject to falling, and have come to this state of existence.” |
Evaṁvihitakaṁ no tumhe āyasmanto manopadosikaṁ ācariyakaṁ aggaññaṁ paññapethā’ti. |
Is this the way you venerable ones declare the beginning of things as a teaching based on corruption of mind?’ |
Te evamāhaṁsu: |
They say this: |
‘evaṁ kho no, āvuso gotama, sutaṁ, yathevāyasmā gotamo āhā’ti. |
‘Just so, friend Gotama, we have heard, just as the venerable Gotama says.’ |
Aggaññañcāhaṁ, bhaggava, pajānāmi …pe… yadabhijānaṁ tathāgato no anayaṁ āpajjati. |
And I, Bhaggava, know the beginning of things… and so on… knowing which, the Tathāgata does not fall into misfortune. |
Santi, bhaggava, eke samaṇabrāhmaṇā adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapenti. |
There are, Bhaggava, some ascetics and brahmins who declare the beginning of things as a teaching based on spontaneous arising. |
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
I approach them and say this: |
‘saccaṁ kira tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? |
‘Is it true that you venerable ones declare the beginning of things as a teaching based on spontaneous arising?’ |
Te ca me evaṁ puṭṭhā ‘āmo’ti paṭijānanti. |
And being asked thus by me, they affirm, ‘Yes.’ |
Tyāhaṁ evaṁ vadāmi: |
I say this to them: |
‘kathaṁvihitakaṁ pana tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? |
‘But in what way do you venerable ones declare the beginning of things as a teaching based on spontaneous arising?’ |
Te mayā puṭṭhā na sampāyanti, asampāyantā mamaññeva paṭipucchanti. |
Being asked by me, they cannot explain. Not being able to explain, they ask me in return. |
Tesāhaṁ puṭṭho byākaromi: |
Being asked, I explain to them: |
‘Santāvuso, asaññasattā nāma devā. |
‘There are, friends, devas called the non-percipient beings. |
Saññuppādā ca pana te devā tamhā kāyā cavanti. |
And with the arising of perception, those devas fall from that realm. |
Ṭhānaṁ kho panetaṁ, āvuso, vijjati yaṁ aññataro satto tamhā kāyā cavitvā itthattaṁ āgacchati. |
It is possible, friends, that a certain being, having fallen from that realm, comes to this state of existence. |
Itthattaṁ āgato samāno agārasmā anagāriyaṁ pabbajati. |
Having come to this state of existence, he goes forth from the household life into homelessness. |
Agārasmā anagāriyaṁ pabbajito samāno ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte taṁ saññuppādaṁ anussarati, tato paraṁ nānussarati’. |
Having gone forth from the household life into homelessness, by means of ardor, exertion, application, diligence, and right attention, he attains to such a state of mental concentration that in his concentrated mind he recollects that arising of perception, but beyond that he does not recollect.’ |
So evamāha: |
He says this: |
‘adhiccasamuppanno attā ca loko ca. |
‘The self and the world arise spontaneously. |
Taṁ kissa hetu? |
For what reason? |
Ahañhi pubbe nāhosiṁ, somhi etarahi ahutvā santatāya pariṇato’ti. |
Because I did not exist before, and now I have come into being from non-being.’ |
‘Evaṁvihitakaṁ no tumhe āyasmanto adhiccasamuppannaṁ ācariyakaṁ aggaññaṁ paññapethā’ti? |
‘Is this the way you venerable ones declare the beginning of things as a teaching based on spontaneous arising?’ |
Te evamāhaṁsu: |
They say this: |
‘evaṁ kho no, āvuso gotama, sutaṁ yathevāyasmā gotamo āhā’ti. |
‘Just so, friend Gotama, we have heard, just as the venerable Gotama says.’ |
Aggaññañcāhaṁ, bhaggava, pajānāmi tañca pajānāmi, tato ca uttaritaraṁ pajānāmi, tañca pajānaṁ na parāmasāmi, aparāmasato ca me paccattaññeva nibbuti viditā. |
And I, Bhaggava, know the beginning of things, I know that, and I know what is even beyond that. And knowing that, I do not grasp at it. And not grasping at it, Nibbāna has been realized by me for myself. |
Yadabhijānaṁ tathāgato no anayaṁ āpajjati. |
Knowing which, the Tathāgata does not fall into misfortune. |
Evaṁvādiṁ kho maṁ, bhaggava, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: |
Being one who speaks thus, Bhaggava, one who proclaims thus, some ascetics and brahmins baselessly, emptily, falsely, and untruly misrepresent me: |
‘viparīto samaṇo gotamo bhikkhavo ca. |
‘The ascetic Gotama is perverse, and so are the bhikkhus. |
Samaṇo gotamo evamāha—yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, sabbaṁ tasmiṁ samaye asubhantveva pajānātī’ti. |
The ascetic Gotama says this: “At the time when one abides having entered the liberation of the beautiful, at that time one perceives everything as repulsive.”’ |
Na kho panāhaṁ, bhaggava, evaṁ vadāmi: |
But I, Bhaggava, do not say this: |
‘yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, sabbaṁ tasmiṁ samaye asubhantveva pajānātī’ti. |
‘At the time when one abides having entered the liberation of the beautiful, at that time one perceives everything as repulsive.’ |
Evañca khvāhaṁ, bhaggava, vadāmi: |
Rather, I say this, Bhaggava: |
‘yasmiṁ samaye subhaṁ vimokkhaṁ upasampajja viharati, subhantveva tasmiṁ samaye pajānātī’”ti. |
‘At the time when one abides having entered the liberation of the beautiful, at that time one perceives it as beautiful.’” |
“Te ca, bhante, viparītā, ye bhagavantaṁ viparītato dahanti bhikkhavo ca. |
“They, venerable sir, are the perverse ones, who misrepresent the Blessed One as perverse, and so the bhikkhus. |
Evaṁpasanno ahaṁ, bhante, bhagavati. |
I am so confident, venerable sir, in the Blessed One. |
Pahoti me bhagavā tathā dhammaṁ desetuṁ, yathā ahaṁ subhaṁ vimokkhaṁ upasampajja vihareyyan”ti. |
The Blessed One is able to teach me the Dhamma in such a way that I might abide having entered the liberation of the beautiful.” |
“Dukkaraṁ kho etaṁ, bhaggava, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṁ vimokkhaṁ upasampajja viharituṁ. |
“It is difficult, Bhaggava, for you, of another view, another persuasion, another inclination, with a different practice, with a different teacher, to abide having entered the liberation of the beautiful. |
Iṅgha tvaṁ, bhaggava, yo ca te ayaṁ mayi pasādo, tameva tvaṁ sādhukamanurakkhā”ti. |
Come, Bhaggava, this confidence that you have in me, you should guard it well.” |
“Sace taṁ, bhante, mayā dukkaraṁ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena subhaṁ vimokkhaṁ upasampajja viharituṁ. |
“If, venerable sir, it is difficult for me, of another view, another persuasion, another inclination, with a different practice, with a different teacher, to abide having entered the liberation of the beautiful, |
Yo ca me ayaṁ, bhante, bhagavati pasādo, tamevāhaṁ sādhukamanurakkhissāmī”ti. |
then this confidence that I have in the Blessed One, venerable sir, I will guard it well.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamano bhaggavagotto paribbājako bhagavato bhāsitaṁ abhinandīti. |
Pleased, the wanderer of the Bhaggava clan delighted in the Blessed One’s words. |
Pāthikasuttaṁ niṭṭhitaṁ paṭhamaṁ. |
The Pāthika Sutta, the first, is finished. |
dn25 |
dn25 |
Dīgha Nikāya 25 |
Dīgha Nikāya 25 |
Udumbarikasutta |
The Udumbarika Sutta |
1. Nigrodhaparibbājakavatthu |
1. The Story of the Wanderer Nigrodha |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha on the Vulture Peak mountain. |
Tena kho pana samayena nigrodho paribbājako udumbarikāya paribbājakārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ tiṁsamattehi paribbājakasatehi. |
At that time the wanderer Nigrodha was residing in the wanderers’ park at the Udumbarikā, with a great assembly of wanderers, with about three hundred wanderers. |
Atha kho sandhāno gahapati divā divassa rājagahā nikkhami bhagavantaṁ dassanāya. |
Then the householder Sandhāna, in the middle of the day, left Rājagaha to see the Blessed One. |
Atha kho sandhānassa gahapatissa etadahosi: |
Then it occurred to the householder Sandhāna: |
“akālo kho bhagavantaṁ dassanāya. |
“It is the wrong time to see the Blessed One. |
Paṭisallīno bhagavā. |
The Blessed One is in seclusion. |
Manobhāvanīyānampi bhikkhūnaṁ asamayo dassanāya. |
And it is not the right time to see the bhikkhus who are devoted to the development of the mind. |
Paṭisallīnā manobhāvanīyā bhikkhū. |
The bhikkhus devoted to the development of the mind are in seclusion. |
Yannūnāhaṁ yena udumbarikāya paribbājakārāmo, yena nigrodho paribbājako tenupasaṅkameyyan”ti. |
What if I were to go to the wanderers’ park at the Udumbarikā, to see the wanderer Nigrodha?” |
Atha kho sandhāno gahapati yena udumbarikāya paribbājakārāmo, tenupasaṅkami. |
Then the householder Sandhāna went to the wanderers’ park at the Udumbarikā. |
Tena kho pana samayena nigrodho paribbājako mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā. |
At that time the wanderer Nigrodha was sitting with a great assembly of wanderers, making a great clamor, a loud noise, a great din, discussing many kinds of worldly talk. |
Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā. |
Such as—talk of kings, talk of thieves, talk of great ministers, talk of armies, talk of fears, talk of battles, talk of food, talk of drink, talk of clothes, talk of beds, talk of garlands, talk of perfumes, talk of relatives, talk of vehicles, talk of villages, talk of market towns, talk of cities, talk of countries, talk of women, talk of heroes, talk of the street, talk of the well, talk of the dead, talk of various things, talk of the world, talk of the sea, and talk of existence and non-existence, and so on. |
Addasā kho nigrodho paribbājako sandhānaṁ gahapatiṁ dūratova āgacchantaṁ. |
The wanderer Nigrodha saw the householder Sandhāna coming from afar. |
Disvā sakaṁ parisaṁ saṇṭhāpesi: |
Seeing him, he quieted his own assembly: |
“appasaddā bhonto hontu, mā bhonto saddamakattha. |
“Let the venerable ones be quiet, let not the venerable ones make a sound. |
Ayaṁ samaṇassa gotamassa sāvako āgacchati sandhāno gahapati. |
This disciple of the ascetic Gotama is coming, the householder Sandhāna. |
Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā rājagahe paṭivasanti, ayaṁ tesaṁ aññataro sandhāno gahapati. |
Among the disciples of the ascetic Gotama who are householders, clothed in white, and reside in Rājagaha, this householder Sandhāna is one of them. |
Appasaddakāmā kho panete āyasmanto appasaddavinītā, appasaddassa vaṇṇavādino. |
These venerable ones are lovers of quiet, trained in quiet, and speakers in praise of quiet. |
Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. |
Perhaps, seeing a quiet assembly, he might think it worthwhile to approach.” |
Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ. |
When this was said, those wanderers became silent. |
Atha kho sandhāno gahapati yena nigrodho paribbājako tenupasaṅkami, upasaṅkamitvā nigrodhena paribbājakena saddhiṁ sammodi. |
Then the householder Sandhāna approached the wanderer Nigrodha, and having approached, he exchanged greetings with the wanderer Nigrodha. |
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. |
Having exchanged courteous and memorable greetings, he sat down to one side. |
Ekamantaṁ nisinno kho sandhāno gahapati nigrodhaṁ paribbājakaṁ etadavoca: |
Seated to one side, the householder Sandhāna said this to the wanderer Nigrodha: |
“aññathā kho ime bhonto aññatitthiyā paribbājakā saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti. |
“It is one way for these venerable wanderers of other sects who, having come together and assembled, are making a great clamor, a loud noise, a great din, and are engaged in many kinds of worldly talk. |
Seyyathidaṁ—rājakathaṁ …pe… itibhavābhavakathaṁ iti vā. |
Such as—talk of kings… and so on… and talk of existence and non-existence. |
Aññathā kho pana so bhagavā araññavanapatthāni pantāni senāsanāni paṭisevati appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānī”ti. |
But it is another way for that Blessed One who resorts to remote forest and wilderness dwellings that are quiet, with little noise, with secluded air, suitable for withdrawal from people, and fit for seclusion.” |
Evaṁ vutte, nigrodho paribbājako sandhānaṁ gahapatiṁ etadavoca: |
When this was said, the wanderer Nigrodha said this to the householder Sandhāna: |
“yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṁ sallapati, kena sākacchaṁ samāpajjati, kena paññāveyyattiyaṁ samāpajjati? |
“If only you knew, householder, with whom does the ascetic Gotama converse? With whom does he engage in discussion? With whom does he attain to clarity of wisdom? |
Suññāgārahatā samaṇassa gotamassa paññā aparisāvacaro samaṇo gotamo nālaṁ sallāpāya. |
The wisdom of the ascetic Gotama is destroyed by empty dwellings; the ascetic Gotama is not a frequenter of assemblies; he is not skilled in discussion. |
So antamantāneva sevati. |
He just keeps to the fringes. |
Seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati. |
Just as a one-eyed cow, circling the edge, keeps to the fringes. |
Evameva suññāgārahatā samaṇassa gotamassa paññā; |
In the same way, the wisdom of the ascetic Gotama is destroyed by empty dwellings; |
aparisāvacaro samaṇo gotamo; |
the ascetic Gotama is not a frequenter of assemblies; |
nālaṁ sallāpāya. |
he is not skilled in discussion. |
So antamantāneva sevati. |
He just keeps to the fringes. |
Iṅgha, gahapati, samaṇo gotamo imaṁ parisaṁ āgaccheyya, ekapañheneva naṁ saṁsādeyyāma, tucchakumbhīva naṁ maññe orodheyyāmā”ti. |
If only, householder, the ascetic Gotama would come to this assembly, we would overwhelm him with a single question, |
| I think we would crush him like an empty pot.” | |
Assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sandhānassa gahapatissa nigrodhena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ. |
The Blessed One heard this conversational exchange between the householder Sandhāna and the wanderer Nigrodha with his divine ear-element, which is purified and surpasses the human. |
Atha kho bhagavā gijjhakūṭā pabbatā orohitvā yena sumāgadhāya tīre moranivāpo tenupasaṅkami; |
Then the Blessed One, having descended from the Vulture Peak mountain, went to the peacocks’ feeding ground on the bank of the Sumāgadhā; |
upasaṅkamitvā sumāgadhāya tīre moranivāpe abbhokāse caṅkami. |
having approached, he paced up and down in the open air at the peacocks’ feeding ground on the bank of the Sumāgadhā. |
Addasā kho nigrodho paribbājako bhagavantaṁ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṁ. |
The wanderer Nigrodha saw the Blessed One pacing up and down in the open air at the peacocks’ feeding ground on the bank of the Sumāgadhā. |
Disvāna sakaṁ parisaṁ saṇṭhāpesi: |
Seeing him, he quieted his own assembly: |
“appasaddā bhonto hontu, mā bhonto saddamakattha, ayaṁ samaṇo gotamo sumāgadhāya tīre moranivāpe abbhokāse caṅkamati. |
“Let the venerable ones be quiet, let not the venerable ones make a sound. The ascetic Gotama is pacing up and down in the open air at the peacocks’ feeding ground on the bank of the Sumāgadhā. |
Appasaddakāmo kho pana so āyasmā, appasaddassa vaṇṇavādī. |
That venerable one is a lover of quiet, and a speaker in praise of quiet. |
Appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyya. |
Perhaps, seeing a quiet assembly, he might think it worthwhile to approach. |
Sace samaṇo gotamo imaṁ parisaṁ āgaccheyya, imaṁ taṁ pañhaṁ puccheyyāma: |
If the ascetic Gotama were to come to this assembly, we would ask him this question: |
‘ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan’”ti? |
‘What, venerable sir, is that Dhamma of the Blessed One, by which the Blessed One trains his disciples, and by which the disciples, having been trained by the Blessed One, having attained solace, profess the goal of the holy life from the start?’” |
Evaṁ vutte, te paribbājakā tuṇhī ahesuṁ. |
When this was said, those wanderers became silent. |
2. Tapojigucchāvāda |
2. The Doctrine of Loathing Austerities |
Atha kho bhagavā yena nigrodho paribbājako tenupasaṅkami. |
Then the Blessed One approached the wanderer Nigrodha. |
Atha kho nigrodho paribbājako bhagavantaṁ etadavoca: |
Then the wanderer Nigrodha said this to the Blessed One: |
“etu kho, bhante, bhagavā, svāgataṁ, bhante, bhagavato. |
“Let the Blessed One come, venerable sir, welcome to the Blessed One, venerable sir. |
Cirassaṁ kho, bhante, bhagavā imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. |
It has been a long time, venerable sir, since the Blessed One has made this occasion, that is, to come here. |
Nisīdatu, bhante, bhagavā, idamāsanaṁ paññattan”ti. |
Let the Blessed One be seated, venerable sir, this seat is prepared.” |
Nisīdi bhagavā paññatte āsane. |
The Blessed One sat down on the prepared seat. |
Nigrodhopi kho paribbājako aññataraṁ nīcāsanaṁ gahetvā ekamantaṁ nisīdi. |
The wanderer Nigrodha also, taking a certain low seat, sat down to one side. |
Ekamantaṁ nisinnaṁ kho nigrodhaṁ paribbājakaṁ bhagavā etadavoca: |
Seated to one side, the Blessed One said this to the wanderer Nigrodha: |
“kāya nuttha, nigrodha, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? |
“For the sake of what talk are you now assembled here, Nigrodha, and what was the topic of your conversation that was interrupted?” |
Evaṁ vutte, nigrodho paribbājako bhagavantaṁ etadavoca: |
When this was said, the wanderer Nigrodha said this to the Blessed One: |
“idha mayaṁ, bhante, addasāma bhagavantaṁ sumāgadhāya tīre moranivāpe abbhokāse caṅkamantaṁ, disvāna evaṁ avocumhā: |
“Here, venerable sir, we saw the Blessed One pacing up and down in the open air at the peacocks’ feeding ground on the bank of the Sumāgadhā, and on seeing him, we said this: |
‘sace samaṇo gotamo imaṁ parisaṁ āgaccheyya, imaṁ taṁ pañhaṁ puccheyyāma: |
‘If the ascetic Gotama were to come to this assembly, we would ask him this question: |
“ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan”’ti? |
“What, venerable sir, is that Dhamma of the Blessed One, by which the Blessed One trains his disciples, and by which the disciples, having been trained by the Blessed One, having attained solace, profess the goal of the holy life from the start?”’ |
Ayaṁ kho no, bhante, antarākathā vippakatā; |
This, venerable sir, was our conversation that was interrupted; |
atha bhagavā anuppatto”ti. |
then the Blessed One arrived.” |
“Dujjānaṁ kho etaṁ, nigrodha, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena, yenāhaṁ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyaṁ. |
“It is difficult, Nigrodha, for you, of another view, another persuasion, another inclination, with a different practice, with a different teacher, to know that by which I train my disciples, and by which my disciples, having been trained, having attained solace, profess the goal of the holy life from the start. |
Iṅgha tvaṁ maṁ, nigrodha, sake ācariyake adhijegucche pañhaṁ puccha: |
Come, Nigrodha, ask me a question about your own teaching, about loathing through self-mortification: |
‘kathaṁ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṁ aparipuṇṇā’”ti? |
‘How, venerable sir, being in what state, is the practice of loathing through self-mortification fulfilled, and how is it unfulfilled?’” |
Evaṁ vutte, te paribbājakā unnādino uccāsaddamahāsaddā ahesuṁ: |
When this was said, those wanderers became clamorous, making a loud noise, a great din: |
“acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa gotamassa mahiddhikatā mahānubhāvatā, yatra hi nāma sakavādaṁ ṭhapessati, paravādena pavāressatī”ti. |
“It is wonderful, sirs, it is amazing, sirs, the great psychic power and great might of the ascetic Gotama, in that he will set aside his own doctrine and invite questioning on the doctrine of others!” |
Atha kho nigrodho paribbājako te paribbājake appasadde katvā bhagavantaṁ etadavoca: |
Then the wanderer Nigrodha, having quieted those wanderers, said this to the Blessed One: |
“mayaṁ kho, bhante, tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharāma. |
“We, venerable sir, are proponents of loathing through self-mortification, we hold self-mortification as the essence, we are devoted to self-mortification. |
Kathaṁ santā nu kho, bhante, tapojigucchā paripuṇṇā hoti, kathaṁ aparipuṇṇā”ti? |
How, venerable sir, being in what state, is the practice of loathing through self-mortification fulfilled, and how is it unfulfilled?” |
“Idha, nigrodha, tapassī acelako hoti muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati, 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, so ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko, sattāgāriko vā hoti sattālopiko, ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti, sattahipi dattīhi yāpeti; |
Here, Nigrodha, a self-mortifier is naked, of loose habits, licking his hands, not one to say ‘Come, venerable sir,’ not one to say ‘Stay, venerable sir.’ He does not accept food brought, nor food specially prepared, nor an invitation. He does not accept from the mouth of a pot, nor from the mouth of a pan, nor across a threshold, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from a nursing woman, nor from a woman in the midst of men, nor where it is specified, nor where a dog is present, nor where flies are swarming. He does not accept fish, nor meat, nor liquor, nor spirits, nor rice-gruel. He is a one-house-man, a one-morsel-man; or a two-house-man, a two-morsel-man; or a seven-house-man, a seven-morsel-man. He lives on one small portion, he lives on two small portions, he lives on seven small portions; |
ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti, sattāhikampi āhāraṁ āhāreti, iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. |
he takes food once a day, once every two days, once every seven days; thus he lives committed to the practice of eating at intervals, up to half a month. |
So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; |
He is one who eats greens, or one who eats millet, or one who eats wild rice, or one who eats hide-parings, or one who eats moss, or one who eats rice-bran, or one who eats rice-scum, or one who eats sesame flour, or one who eats grass, or one who eats cow-dung; |
vanamūlaphalāhāro yāpeti pavattaphalabhojī. |
he subsists on forest roots and fruits, eating fallen fruit. |
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, kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti, phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, ekapassayikopi hoti rajojalladharo, abbhokāsikopi hoti yathāsanthatiko, vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, apānakopi hoti apānakattamanuyutto, sāyatatiyakampi udakorohanānuyogamanuyutto viharati. |
He wears hempen clothes, or mixed-hempen clothes, or corpse-shrouds, or refuse-rags, or tree-bark fiber, or antelope hide, or a patchwork of antelope hide, or kusa-grass fiber, or bark-fiber, or wood-shavings, or a blanket of human hair, or a blanket of animal hair, or a blanket of owl’s feathers. He is a hair-and-beard-plucker, committed to the practice of plucking out his hair and beard. He is a stander, rejecting seats. He is a squatter, committed to the practice of squatting. He is a thorn-bed-man, he makes his bed on a bed of thorns. He makes his bed on a wooden plank. He makes his bed on the bare ground. He is a one-sider, a wearer of dust and dirt. He is an open-air man, accepting whatever seat is offered. He is a foul-food-eater, committed to the practice of eating foul food. He is a non-drinker, committed to not drinking. He is a third-time-bather, committed to the practice of entering the water up to three times in the evening. |
Taṁ kiṁ maññasi, nigrodha, yadi evaṁ sante tapojigucchā paripuṇṇā vā hoti aparipuṇṇā vā”ti? |
What do you think, Nigrodha? This being so, is the practice of loathing through self-mortification fulfilled or unfulfilled?” |
“Addhā kho, bhante, evaṁ sante tapojigucchā paripuṇṇā hoti, no aparipuṇṇā”ti. |
“Certainly, venerable sir, this being so, the practice of loathing through self-mortification is fulfilled, not unfulfilled.” |
“Evaṁ paripuṇṇāyapi kho ahaṁ, nigrodha, tapojigucchāya anekavihite upakkilese vadāmī”ti. |
“Even in such a fulfilled practice of loathing through self-mortification, Nigrodha, I say there are defilements of many kinds.” |
2.1. Upakkilesa |
2.1. The Defilements |
“Yathā kathaṁ pana, bhante, bhagavā evaṁ paripuṇṇāya tapojigucchāya anekavihite upakkilese vadatī”ti? |
“But how, venerable sir, does the Blessed One say there are defilements of many kinds in such a fulfilled practice of loathing through self-mortification?” |
“Idha, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo. |
“Here, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he is pleased with himself and his purpose is fulfilled. |
Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attamano hoti paripuṇṇasaṅkappo. |
In that, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he is pleased with himself and his purpose is fulfilled, |
Ayampi kho, nigrodha, tapassino upakkileso hoti. |
this, Nigrodha, is a defilement of the self-mortifier. |
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attānukkaṁseti paraṁ vambheti. |
Furthermore, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he exalts himself and disparages others. |
Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā attānukkaṁseti paraṁ vambheti. |
In that, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he exalts himself and disparages others, |
Ayampi kho, nigrodha, tapassino upakkileso hoti. |
this too, Nigrodha, is a defilement of the self-mortifier. |
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati. |
Furthermore, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he becomes intoxicated, infatuated, and falls into heedlessness. |
Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā majjati mucchati pamādamāpajjati. |
In that, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he becomes intoxicated, infatuated, and falls into heedlessness, |
Ayampi kho, nigrodha, tapassino upakkileso hoti. |
this too, Nigrodha, is a defilement of the self-mortifier. |
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. |
Furthermore, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he produces gain, honor, and fame. Because of that gain, honor, and fame, he is pleased with himself and his purpose is fulfilled. |
Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo. |
In that, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he produces gain, honor, and fame, and because of that gain, honor, and fame, he is pleased with himself and his purpose is fulfilled, |
Ayampi kho, nigrodha, tapassino upakkileso hoti. |
this too, Nigrodha, is a defilement of the self-mortifier. |
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṁseti paraṁ vambheti. |
Furthermore, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he produces gain, honor, and fame. Because of that gain, honor, and fame, he exalts himself and disparages others. |
Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena attānukkaṁseti paraṁ vambheti. |
In that, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he produces gain, honor, and fame, and because of that gain, honor, and fame, he exalts himself and disparages others, |
Ayampi kho, nigrodha, tapassino upakkileso hoti. |
this too, Nigrodha, is a defilement of the self-mortifier. |
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati. |
Furthermore, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he produces gain, honor, and fame. Because of that gain, honor, and fame, he becomes intoxicated, infatuated, and falls into heedlessness. |
Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena majjati mucchati pamādamāpajjati. |
In that, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he produces gain, honor, and fame, and because of that gain, honor, and fame, he becomes intoxicated, infatuated, and falls into heedlessness, |
Ayampi kho, nigrodha, tapassino upakkileso hoti. |
this too, Nigrodha, is a defilement of the self-mortifier. |
Puna caparaṁ, nigrodha, tapassī bhojanesu vodāsaṁ āpajjati: |
Furthermore, Nigrodha, a self-mortifier makes distinctions among foods, thinking: |
‘idaṁ me khamati, idaṁ me nakkhamatī’ti. |
‘This is acceptable to me, this is not acceptable to me.’ |
So yañca khvassa nakkhamati, taṁ sāpekkho pajahati. |
What is not acceptable to him, he rejects with longing. |
Yaṁ panassa khamati, taṁ gadhito mucchito ajjhāpanno anādīnavadassāvī anissaraṇapañño paribhuñjati …pe… ayampi kho, nigrodha, tapassino upakkileso hoti. |
What is acceptable to him, he eats greedily, infatuated, attached, without seeing the danger, without wisdom of escape… and so on… this too, Nigrodha, is a defilement of the self-mortifier. |
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati lābhasakkārasilokanikantihetu: |
Furthermore, Nigrodha, a self-mortifier undertakes a penance for the sake of the desire for gain, honor, and fame, thinking: |
‘sakkarissanti maṁ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti. |
‘Kings, royal ministers, warrior-nobles, brahmins, householders, and sectarians will honor me’… and so on… this too, Nigrodha, is a defilement of the self-mortifier. |
Puna caparaṁ, nigrodha, tapassī aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā apasādetā hoti: |
Furthermore, Nigrodha, a self-mortifier is one who disparages some other ascetic or brahmin, saying: |
‘kiṁ panāyaṁ sambahulājīvo sabbaṁ sambhakkheti. |
‘What of this one who lives on many things, who eats everything? |
Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, asanivicakkaṁ dantakūṭaṁ, samaṇappavādenā’ti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti. |
Such as—root-seeds, stem-seeds, fruit-seeds, joint-seeds, and shoot-seeds as the fifth, a grinder of teeth, by the name of an ascetic’… and so on… this too, Nigrodha, is a defilement of the self-mortifier. |
Puna caparaṁ, nigrodha, tapassī passati aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā kulesu sakkariyamānaṁ garukariyamānaṁ māniyamānaṁ pūjiyamānaṁ. |
Furthermore, Nigrodha, a self-mortifier sees some other ascetic or brahmin being honored, respected, esteemed, and worshipped in families. |
Disvā tassa evaṁ hoti: |
Seeing this, it occurs to him: |
‘imañhi nāma sambahulājīvaṁ kulesu sakkaronti garuṁ karonti mānenti pūjenti. |
‘They honor, respect, esteem, and worship this one who lives on many things in families. |
Maṁ pana tapassiṁ lūkhājīviṁ kulesu na sakkaronti na garuṁ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṁ kulesu uppādetā hoti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti. |
But me, a self-mortifier who lives a rough life, they do not honor, respect, esteem, or worship in families.’ Thus he generates envy and stinginess towards families… and so on… this too, Nigrodha, is a defilement of the self-mortifier. |
Puna caparaṁ, nigrodha, tapassī āpāthakanisādī hoti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti. |
Furthermore, Nigrodha, a self-mortifier is one who sits where he can be seen… and so on… this too, Nigrodha, is a defilement of the self-mortifier. |
Puna caparaṁ, nigrodha, tapassī attānaṁ adassayamāno kulesu carati: |
Furthermore, Nigrodha, a self-mortifier, showing himself off, walks among families, thinking: |
‘idampi me tapasmiṁ idampi me tapasmin’ti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti. |
‘This too is part of my austerity, this too is part of my austerity’… and so on… this too, Nigrodha, is a defilement of the self-mortifier. |
Puna caparaṁ, nigrodha, tapassī kiñcideva paṭicchannaṁ sevati. |
Furthermore, Nigrodha, a self-mortifier practices something in secret. |
So ‘khamati te idan’ti puṭṭho samāno akkhamamānaṁ āha: |
When asked, ‘Is this acceptable to you?’, though it is not acceptable, he says: |
‘khamatī’ti. |
‘It is acceptable.’ |
Khamamānaṁ āha: |
Though it is acceptable, he says: |
‘nakkhamatī’ti. |
‘It is not acceptable.’ |
Iti so sampajānamusā bhāsitā hoti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti. |
Thus he knowingly speaks falsehood… and so on… this too, Nigrodha, is a defilement of the self-mortifier. |
Puna caparaṁ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṁ desentassa santaṁyeva pariyāyaṁ anuññeyyaṁ nānujānāti …pe… ayampi kho, nigrodha, tapassino upakkileso hoti. |
Furthermore, Nigrodha, a self-mortifier, when the Tathāgata or a disciple of the Tathāgata is teaching the Dhamma, does not acknowledge a point that ought to be acknowledged… and so on… this too, Nigrodha, is a defilement of the self-mortifier. |
Puna caparaṁ, nigrodha, tapassī kodhano hoti upanāhī. |
Furthermore, Nigrodha, a self-mortifier is angry and bears malice. |
Yampi, nigrodha, tapassī kodhano hoti upanāhī. |
In that, Nigrodha, a self-mortifier is angry and bears malice, |
Ayampi kho, nigrodha, tapassino upakkileso hoti. |
this too, Nigrodha, is a defilement of the self-mortifier. |
Puna caparaṁ, nigrodha, tapassī makkhī hoti paḷāsī …pe… issukī hoti maccharī … saṭho hoti māyāvī … thaddho hoti atimānī … pāpiccho hoti pāpikānaṁ icchānaṁ vasaṁ gato … micchādiṭṭhiko hoti antaggāhikāya diṭṭhiyā samannāgato … sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. |
Furthermore, Nigrodha, a self-mortifier is contemptuous and spiteful… and so on… envious and stingy… deceitful and fraudulent… stubborn and arrogant… of evil wishes and fallen under the sway of evil wishes… of wrong view and endowed with a view that clings to extremes… attached to his own views, holding on to them tightly and relinquishing them with difficulty. |
Yampi, nigrodha, tapassī sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī. |
In that, Nigrodha, a self-mortifier is attached to his own views, holding on to them tightly and relinquishing them with difficulty, |
Ayampi kho, nigrodha, tapassino upakkileso hoti. |
this too, Nigrodha, is a defilement of the self-mortifier. |
Taṁ kiṁ maññasi, nigrodha, yadime tapojigucchā upakkilesā vā anupakkilesā vā”ti? |
What do you think, Nigrodha? Are these defilements of the practice of loathing through self-mortification, or not?” |
“Addhā kho ime, bhante, tapojigucchā upakkilesā, no anupakkilesā. |
“Certainly, venerable sir, these are defilements of the practice of loathing through self-mortification, not non-defilements. |
Ṭhānaṁ kho panetaṁ, bhante, vijjati yaṁ idhekacco tapassī sabbeheva imehi upakkilesehi samannāgato assa; |
It is possible, venerable sir, that a self-mortifier here might be endowed with all of these defilements; |
ko pana vādo aññataraññatarenā”ti. |
what to speak of one or another of them.” |
2.2. Parisuddhapapaṭikappattakathā |
2.2. The Discourse on Attaining the Bark |
“Idha, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo. |
“Here, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he is not pleased with himself and his purpose is not fulfilled. |
Yampi, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attamano hoti na paripuṇṇasaṅkappo. |
In that, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he is not pleased with himself and his purpose is not fulfilled, |
Evaṁ so tasmiṁ ṭhāne parisuddho hoti. |
thus he is purified in that respect. |
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na attānukkaṁseti na paraṁ vambheti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti. |
Furthermore, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he does not exalt himself and does not disparage others… and so on… thus he is purified in that respect. |
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā na majjati na mucchati na pamādamāpajjati …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti. |
Furthermore, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he does not become intoxicated, does not become infatuated, does not fall into heedlessness… and so on… thus he is purified in that respect. |
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti. |
Furthermore, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he produces gain, honor, and fame. Because of that gain, honor, and fame, he is not pleased with himself and his purpose is not fulfilled… and so on… thus he is purified in that respect. |
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na attānukkaṁseti na paraṁ vambheti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti. |
Furthermore, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he produces gain, honor, and fame. Because of that gain, honor, and fame, he does not exalt himself and does not disparage others… and so on… thus he is purified in that respect. |
Puna caparaṁ, nigrodha, tapassī tapaṁ samādiyati, so tena tapasā lābhasakkārasilokaṁ abhinibbatteti, so tena lābhasakkārasilokena na majjati na mucchati na pamādamāpajjati …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti. |
Furthermore, Nigrodha, a self-mortifier undertakes a penance, and because of that penance he produces gain, honor, and fame. Because of that gain, honor, and fame, he does not become intoxicated, does not become infatuated, does not fall into heedlessness… and so on… thus he is purified in that respect. |
Puna caparaṁ, nigrodha, tapassī bhojanesu na vodāsaṁ āpajjati: |
Furthermore, Nigrodha, a self-mortifier does not make distinctions among foods, thinking: |
‘idaṁ me khamati, idaṁ me nakkhamatī’ti. |
‘This is acceptable to me, this is not acceptable to me.’ |
So yañca khvassa nakkhamati, taṁ anapekkho pajahati. |
What is not acceptable to him, he rejects without longing. |
Yaṁ panassa khamati, taṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti. |
What is acceptable to him, he eats without being greedy, infatuated, or attached, seeing the danger, with wisdom of escape… and so on… thus he is purified in that respect. |
Puna caparaṁ, nigrodha, tapassī na tapaṁ samādiyati lābhasakkārasilokanikantihetu: |
Furthermore, Nigrodha, a self-mortifier does not undertake a penance for the sake of the desire for gain, honor, and fame, thinking: |
‘sakkarissanti maṁ rājāno rājamahāmattā khattiyā brāhmaṇā gahapatikā titthiyā’ti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti. |
‘Kings, royal ministers, warrior-nobles, brahmins, householders, and sectarians will honor me’… and so on… thus he is purified in that respect. |
Puna caparaṁ, nigrodha, tapassī aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā nāpasādetā hoti: |
Furthermore, Nigrodha, a self-mortifier is not one who disparages some other ascetic or brahmin, saying: |
‘kiṁ panāyaṁ sambahulājīvo sabbaṁ sambhakkheti. |
‘What of this one who lives on many things, who eats everything? |
Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, asanivicakkaṁ dantakūṭaṁ, samaṇappavādenā’ti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti. |
Such as—root-seeds, stem-seeds, fruit-seeds, joint-seeds, and shoot-seeds as the fifth, a grinder of teeth, by the name of an ascetic’… and so on… thus he is purified in that respect. |
Puna caparaṁ, nigrodha, tapassī passati aññataraṁ samaṇaṁ vā brāhmaṇaṁ vā kulesu sakkariyamānaṁ garu kariyamānaṁ māniyamānaṁ pūjiyamānaṁ. |
Furthermore, Nigrodha, a self-mortifier sees some other ascetic or brahmin being honored, respected, esteemed, and worshipped in families. |
Disvā tassa na evaṁ hoti: |
Seeing this, it does not occur to him: |
‘imañhi nāma sambahulājīvaṁ kulesu sakkaronti garuṁ karonti mānenti pūjenti. |
‘They honor, respect, esteem, and worship this one who lives on many things in families. |
Maṁ pana tapassiṁ lūkhājīviṁ kulesu na sakkaronti na garuṁ karonti na mānenti na pūjentī’ti, iti so issāmacchariyaṁ kulesu nuppādetā hoti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti. |
But me, a self-mortifier who lives a rough life, they do not honor, respect, esteem, or worship in families.’ Thus he does not generate envy and stinginess towards families… and so on… thus he is purified in that respect. |
Puna caparaṁ, nigrodha, tapassī na āpāthakanisādī hoti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti. |
Furthermore, Nigrodha, a self-mortifier is not one who sits where he can be seen… and so on… thus he is purified in that respect. |
Puna caparaṁ, nigrodha, tapassī na attānaṁ adassayamāno kulesu carati: |
Furthermore, Nigrodha, a self-mortifier does not, showing himself off, walk among families, thinking: |
‘idampi me tapasmiṁ, idampi me tapasmin’ti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti. |
‘This too is part of my austerity, this too is part of my austerity’… and so on… thus he is purified in that respect. |
Puna caparaṁ, nigrodha, tapassī na kiñcideva paṭicchannaṁ sevati, so: |
Furthermore, Nigrodha, a self-mortifier does not practice anything in secret. When he is asked, |
‘khamati te idan’ti puṭṭho samāno akkhamamānaṁ āha: |
‘Is this acceptable to you?’, though it is not acceptable, he says: |
‘nakkhamatī’ti. |
‘It is not acceptable.’ |
Khamamānaṁ āha: |
Though it is acceptable, he says: |
‘khamatī’ti. |
‘It is acceptable.’ |
Iti so sampajānamusā na bhāsitā hoti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti. |
Thus he does not knowingly speak falsehood… and so on… thus he is purified in that respect. |
Puna caparaṁ, nigrodha, tapassī tathāgatassa vā tathāgatasāvakassa vā dhammaṁ desentassa santaṁyeva pariyāyaṁ anuññeyyaṁ anujānāti …pe… evaṁ so tasmiṁ ṭhāne parisuddho hoti. |
Furthermore, Nigrodha, a self-mortifier, when the Tathāgata or a disciple of the Tathāgata is teaching the Dhamma, acknowledges a point that ought to be acknowledged… and so on… thus he is purified in that respect. |
Puna caparaṁ, nigrodha, tapassī akkodhano hoti anupanāhī. |
Furthermore, Nigrodha, a self-mortifier is not angry and does not bear malice. |
Yampi, nigrodha, tapassī akkodhano hoti anupanāhī evaṁ so tasmiṁ ṭhāne parisuddho hoti. |
In that, Nigrodha, a self-mortifier is not angry and does not bear malice, thus he is purified in that respect. |
Puna caparaṁ, nigrodha, tapassī amakkhī hoti apaḷāsī …pe… anissukī hoti amaccharī … asaṭho hoti amāyāvī … atthaddho hoti anatimānī … na pāpiccho hoti na pāpikānaṁ icchānaṁ vasaṁ gato … na micchādiṭṭhiko hoti na antaggāhikāya diṭṭhiyā samannāgato … na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī. |
Furthermore, Nigrodha, a self-mortifier is not contemptuous and not spiteful… and so on… not envious and not stingy… not deceitful and not fraudulent… not stubborn and not arrogant… not of evil wishes and not fallen under the sway of evil wishes… not of wrong view and not endowed with a view that clings to extremes… not attached to his own views, not holding on to them tightly, relinquishing them with ease. |
Yampi, nigrodha, tapassī na sandiṭṭhiparāmāsī hoti na ādhānaggāhī suppaṭinissaggī. |
In that, Nigrodha, a self-mortifier is not attached to his own views, not holding on to them tightly, relinquishing them with ease, |
Evaṁ so tasmiṁ ṭhāne parisuddho hoti. |
thus he is purified in that respect. |
Taṁ kiṁ maññasi, nigrodha, yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti? |
What do you think, Nigrodha? This being so, is the practice of loathing through self-mortification purified or not?” |
“Addhā kho, bhante, evaṁ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti. |
“Certainly, venerable sir, this being so, the practice of loathing through self-mortification is purified, not unpurified; it has reached the peak and reached the essence.” |
“Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; |
“No, Nigrodha, to this extent the practice of loathing through self-mortification has not reached the peak nor reached the essence; |
api ca kho papaṭikappattā hotī”ti. |
rather, it has only reached the bark.” |
2.3. Parisuddhatacappattakathā |
2.3. The Discourse on Attaining the Pith |
“Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca? |
“To what extent, venerable sir, is the practice of loathing through self-mortification at its peak and at its essence? |
Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti. |
It would be good, venerable sir, if the Blessed One would lead me to the very peak of the practice of loathing through self-mortification, would lead me to the very essence.” |
“Idha, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti. |
“Here, Nigrodha, a self-mortifier is restrained with the fourfold restraint. |
Kathañca, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti? |
And how, Nigrodha, is a self-mortifier restrained with the fourfold restraint? |
Idha, nigrodha, tapassī na pāṇaṁ atipāteti, na pāṇaṁ atipātayati, na pāṇamatipātayato samanuñño hoti. |
Here, Nigrodha, a self-mortifier does not kill a living being, does not cause a living being to be killed, and does not approve of the killing of a living being. |
Na adinnaṁ ādiyati, na adinnaṁ ādiyāpeti, na adinnaṁ ādiyato samanuñño hoti. |
He does not take what is not given, does not cause what is not given to be taken, and does not approve of the taking of what is not given. |
Na musā bhaṇati, na musā bhaṇāpeti, na musā bhaṇato samanuñño hoti. |
He does not speak falsehood, does not cause falsehood to be spoken, and does not approve of the speaking of falsehood. |
Na bhāvitamāsīsati, na bhāvitamāsīsāpeti, na bhāvitamāsīsato samanuñño hoti. |
He does not wish for what has come to be, does not cause what has come to be to be wished for, and does not approve of wishing for what has come to be. |
Evaṁ kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti. |
Thus, Nigrodha, a self-mortifier is restrained with the fourfold restraint. |
Yato kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti, aduṁ cassa hoti tapassitāya. |
When, Nigrodha, a self-mortifier is restrained with this fourfold restraint, this is part of his asceticism. |
So abhiharati no hīnāyāvattati. |
He brings it forward, he does not return to a lower state. |
So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. |
He resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. |
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. |
After his meal, returning from his alms round, 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. |
He, having abandoned covetousness for the world, abides with a mind free from covetousness; he cleanses his mind from covetousness. |
Byāpādappadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādappadosā cittaṁ parisodheti. |
Having abandoned ill will and hatred, he abides with a mind without ill will, compassionate for the welfare of all living beings; he cleanses his mind from ill will and hatred. |
Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. |
Having abandoned sloth and torpor, he abides free from sloth and torpor, perceiving light, mindful and fully aware; he cleanses his mind from sloth and torpor. |
Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. |
Having abandoned restlessness and remorse, he abides unagitated with a mind inwardly calmed; he cleanses his mind from restlessness and remorse. |
Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. |
Having abandoned doubt, he abides having crossed over doubt, free from uncertainty about wholesome states; he cleanses his mind from doubt. |
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. |
He, having abandoned these five hindrances, defilements of the mind that weaken wisdom, abides pervading one quarter with a mind imbued with loving-kindness. |
Tathā dutiyaṁ. |
Likewise the second. |
Tathā tatiyaṁ. |
Likewise the third. |
Tathā catutthaṁ. |
Likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
Thus above, below, and across, everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. |
With a mind imbued with compassion… and so on… with a mind imbued with altruistic joy… and so on… he abides pervading one quarter with a mind imbued with equanimity. |
Tathā dutiyaṁ. |
Likewise the second. |
Tathā tatiyaṁ. |
Likewise the third. |
Tathā catutthaṁ. |
Likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
Thus above, below, and across, everywhere, and to all as to himself, he abides pervading the all-encompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
Taṁ kiṁ maññasi, nigrodha. |
What do you think, Nigrodha? |
Yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti? |
This being so, is the practice of loathing through self-mortification purified or not?” |
“Addhā kho, bhante, evaṁ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti. |
“Certainly, venerable sir, this being so, the practice of loathing through self-mortification is purified, not unpurified; it has reached the peak and reached the essence.” |
“Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; |
“No, Nigrodha, to this extent the practice of loathing through self-mortification has not reached the peak nor reached the essence; |
api ca kho tacappattā hotī”ti. |
rather, it has only reached the heartwood.” |
2.4. Parisuddhaphegguppattakathā |
2.4. The Discourse on Attaining the Pith |
“Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca? |
“To what extent, venerable sir, is the practice of loathing through self-mortification at its peak and at its essence? |
Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti. |
It would be good, venerable sir, if the Blessed One would lead me to the very peak of the practice of loathing through self-mortification, would lead me to the very essence.” |
“Idha, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti. |
“Here, Nigrodha, a self-mortifier is restrained with the fourfold restraint. |
Kathañca, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti …pe… yato kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti, aduṁ cassa hoti tapassitāya. |
And how, Nigrodha, is a self-mortifier restrained with the fourfold restraint… and so on… When, Nigrodha, a self-mortifier is restrained with this fourfold restraint, this is part of his asceticism. |
So abhiharati no hīnāyāvattati. |
He brings it forward, he does not return to a lower state. |
So vivittaṁ senāsanaṁ bhajati …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā …pe… karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
He resorts to a secluded dwelling… and so on… he, having abandoned these five hindrances, defilements of the mind that weaken wisdom, with a mind imbued with loving-kindness… and so on… with a mind imbued with compassion… and so on… with a mind imbued with altruistic joy… and so on… he abides pervading with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
So 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: |
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: |
‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ, tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. |
‘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 the end of my life span; passing away from there, I was reborn elsewhere. 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 the end of my life span; passing away from there, I have been reborn here.’ |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Thus with their aspects and details he recollects his manifold past lives. |
Taṁ kiṁ maññasi, nigrodha, yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti? |
What do you think, Nigrodha, this being so, is the practice of loathing through self-mortification purified or not?” |
“Addhā kho, bhante, evaṁ sante tapojigucchā parisuddhā hoti, no aparisuddhā, aggappattā ca sārappattā cā”ti. |
“Certainly, venerable sir, this being so, the practice of loathing through self-mortification is purified, not unpurified; it has reached the peak and reached the essence.” |
“Na kho, nigrodha, ettāvatā tapojigucchā aggappattā ca hoti sārappattā ca; |
“No, Nigrodha, to this extent the practice of loathing through self-mortification has not reached the peak nor reached the essence; |
api ca kho phegguppattā hotī”ti. |
rather, it has only reached the pith.” |
3. Parisuddhaaggappattasārappattakathā |
3. The Discourse on Attaining the Peak and Essence |
“Kittāvatā pana, bhante, tapojigucchā aggappattā ca hoti sārappattā ca? |
“To what extent, venerable sir, is the practice of loathing through self-mortification at its peak and at its essence? |
Sādhu me, bhante, bhagavā tapojigucchāya aggaññeva pāpetu, sāraññeva pāpetū”ti. |
It would be good, venerable sir, if the Blessed One would lead me to the very peak of the practice of loathing through self-mortification, would lead me to the very essence.” |
“Idha, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti. |
“Here, Nigrodha, a self-mortifier is restrained with the fourfold restraint. |
Kathañca, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti …pe… yato kho, nigrodha, tapassī cātuyāmasaṁvarasaṁvuto hoti, aduṁ cassa hoti tapassitāya. |
And how, Nigrodha, is a self-mortifier restrained with the fourfold restraint… and so on… When, Nigrodha, a self-mortifier is restrained with this fourfold restraint, this is part of his asceticism. |
So abhiharati no hīnāyāvattati. |
He brings it forward, he does not return to a lower state. |
So vivittaṁ senāsanaṁ bhajati …pe… so ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā …pe… upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
He resorts to a secluded dwelling… and so on… he, having abandoned these five hindrances, defilements of the mind that weaken wisdom, with a mind imbued with loving-kindness… and so on… he abides pervading with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
So anekavihitaṁ pubbenivāsaṁ anussarati. |
He recollects his manifold past lives. |
Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
That is—one birth, two births, three births, four births, five births… and so on… thus with their aspects and details he recollects his manifold past lives. |
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: |
He, with the divine eye, which is purified and surpasses the human, sees beings passing away and re-appearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma: |
‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. |
‘These venerable beings—who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views, and undertook action under the influence of wrong views— |
Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
they, with the breakup of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, in hell. |
Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. |
But these venerable beings—who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, held right views, and undertook action under the influence of right views— |
Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. |
they, with the breakup of the body, after death, have re-appeared in a good destination, a heavenly world.’ |
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. |
Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and re-appearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings fare in accordance with their kamma. |
Taṁ kiṁ maññasi, nigrodha, yadi evaṁ sante tapojigucchā parisuddhā vā hoti aparisuddhā vā”ti? |
What do you think, Nigrodha, this being so, is the practice of loathing through self-mortification purified or not?” |
“Addhā kho, bhante, evaṁ sante tapojigucchā parisuddhā hoti no aparisuddhā, aggappattā ca sārappattā cā”ti. |
“Certainly, venerable sir, this being so, the practice of loathing through self-mortification is purified, not unpurified; it has reached the peak and reached the essence.” |
“Ettāvatā kho, nigrodha, tapojigucchā aggappattā ca hoti sārappattā ca. |
“To this extent, Nigrodha, the practice of loathing through self-mortification has reached the peak and reached the essence. |
Iti kho, nigrodha, yaṁ maṁ tvaṁ avacāsi: |
And so, Nigrodha, when you said this to me: |
‘ko nāma so, bhante, bhagavato dhammo, yena bhagavā sāvake vineti, yena bhagavatā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan’ti. |
‘What, venerable sir, is that Dhamma of the Blessed One, by which the Blessed One trains his disciples, and by which the disciples, having been trained by the Blessed One, having attained solace, profess the goal of the holy life from the start?’ |
Iti kho taṁ, nigrodha, ṭhānaṁ uttaritarañca paṇītatarañca, yenāhaṁ sāvake vinemi, yena mayā sāvakā vinītā assāsappattā paṭijānanti ajjhāsayaṁ ādibrahmacariyan”ti. |
This, Nigrodha, is that state which is higher and more sublime, by which I train my disciples, and by which my disciples, having been trained, having attained solace, profess the goal of the holy life from the start.” |
Evaṁ vutte, te paribbājakā unnādino uccāsaddamahāsaddā ahesuṁ: |
When this was said, those wanderers became clamorous, making a loud noise, a great din: |
“ettha mayaṁ anassāma sācariyakā, na mayaṁ ito bhiyyo uttaritaraṁ pajānāmā”ti. |
“In this we and our teachers are lost! We do not know anything higher and more sublime than this!” |
4. Nigrodhassapajjhāyana |
4. Nigrodha’s Shame |
Yadā aññāsi sandhāno gahapati: |
When the householder Sandhāna knew: |
“aññadatthu kho dānime aññatitthiyā paribbājakā bhagavato bhāsitaṁ sussūsanti, sotaṁ odahanti, aññācittaṁ upaṭṭhāpentī”ti. |
“Now these wanderers of other sects are surely listening to the Blessed One’s words, paying attention, and applying their minds to understand.” |
Atha nigrodhaṁ paribbājakaṁ etadavoca: |
He then said this to the wanderer Nigrodha: |
“iti kho, bhante nigrodha, yaṁ maṁ tvaṁ avacāsi: |
“So, venerable Nigrodha, you said this to me: |
‘yagghe, gahapati, jāneyyāsi, kena samaṇo gotamo saddhiṁ sallapati, kena sākacchaṁ samāpajjati, kena paññāveyyattiyaṁ samāpajjati, suññāgārahatā samaṇassa gotamassa paññā, aparisāvacaro samaṇo gotamo nālaṁ sallāpāya, so antamantāneva sevati; |
‘If only you knew, householder, with whom does the ascetic Gotama converse? With whom does he engage in discussion? With whom does he attain to clarity of wisdom? The wisdom of the ascetic Gotama is destroyed by empty dwellings; the ascetic Gotama is not a frequenter of assemblies; he is not skilled in discussion; he just keeps to the fringes; |
seyyathāpi nāma gokāṇā pariyantacārinī antamantāneva sevati. |
just as a one-eyed cow, circling the edge, keeps to the fringes. |
Evameva suññāgārahatā samaṇassa gotamassa paññā, aparisāvacaro samaṇo gotamo nālaṁ sallāpāya; |
In the same way, the wisdom of the ascetic Gotama is destroyed by empty dwellings; the ascetic Gotama is not a frequenter of assemblies; he is not skilled in discussion; |
so antamantāneva sevati; |
he just keeps to the fringes; |
iṅgha, gahapati, samaṇo gotamo imaṁ parisaṁ āgaccheyya, ekapañheneva naṁ saṁsādeyyāma, tucchakumbhīva naṁ maññe orodheyyāmā’ti. |
if only, householder, the ascetic Gotama would come to this assembly, we would overwhelm him with a single question, |
Ayaṁ kho so, bhante, bhagavā arahaṁ sammāsambuddho idhānuppatto, aparisāvacaraṁ pana naṁ karotha, gokāṇaṁ pariyantacāriniṁ karotha, ekapañheneva naṁ saṁsādetha, tucchakumbhīva naṁ orodhethā”ti. |
I think we would crush him like an empty pot.’ |
Evaṁ vutte, nigrodho paribbājako tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. |
This, venerable sir, is that Blessed One, the Arahant, the Perfectly Enlightened One, who has now come here. Make him one who does not frequent assemblies, make him a one-eyed cow circling the edge, overwhelm him with a single question, crush him like an empty pot.” |
| When this was said, the wanderer Nigrodha sat silent, abashed, with stooping shoulders, downcast, brooding, with no reply. | |
Atha kho bhagavā nigrodhaṁ paribbājakaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā nigrodhaṁ paribbājakaṁ etadavoca: |
Then the Blessed One, seeing that the wanderer Nigrodha was silent, abashed, with stooping shoulders, downcast, brooding, with no reply, said this to the wanderer Nigrodha: |
“saccaṁ kira, nigrodha, bhāsitā te esā vācā”ti? |
“Is it true, Nigrodha, that you spoke those words?” |
“Saccaṁ, bhante, bhāsitā me esā vācā, yathābālena yathāmūḷhena yathāakusalenā”ti. |
“It is true, venerable sir, that I spoke those words, as a fool, as one deluded, as one unskillful.” |
“Taṁ kiṁ maññasi, nigrodha. |
“What do you think, Nigrodha? |
Kinti te sutaṁ paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: |
What have you heard from aged, elderly wanderers, teachers and their teachers, when they were speaking: |
‘ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, evaṁ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti. |
‘Those who were Arahants, Perfectly Enlightened Ones, in the past, did those Blessed Ones, having come together and assembled, live making a great clamor, a loud noise, a great din, engaged in many kinds of worldly talk? |
Seyyathidaṁ—rājakathaṁ corakathaṁ …pe… itibhavābhavakathaṁ iti vā. |
Such as—talk of kings, talk of thieves… and so on… and talk of existence and non-existence? |
Seyyathāpi tvaṁ etarahi sācariyako. |
Just as you and your teachers do now. |
Udāhu, evaṁ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpāhaṁ etarahī’”ti. |
Or did those Blessed Ones resort to remote forest and wilderness dwellings that are quiet, with little noise, with secluded air, suitable for withdrawal from people, and fit for seclusion, just as I do now?’” |
“Sutaṁ metaṁ, bhante. |
“I have heard this, venerable sir, |
Paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ: |
from aged, elderly wanderers, teachers and their teachers, when they were speaking: |
‘ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, na evaṁ su te bhagavanto saṅgamma samāgamma unnādino uccāsaddamahāsaddā anekavihitaṁ tiracchānakathaṁ anuyuttā viharanti. |
‘Those who were Arahants, Perfectly Enlightened Ones, in the past, those Blessed Ones did not, having come together and assembled, live making a great clamor, a loud noise, a great din, engaged in many kinds of worldly talk. |
Seyyathidaṁ—rājakathaṁ corakathaṁ …pe… itibhavābhavakathaṁ iti vā, seyyathāpāhaṁ etarahi sācariyako. |
Such as—talk of kings, talk of thieves… and so on… and talk of existence and non-existence, as I and my teachers do now. |
Evaṁ su te bhagavanto araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni, seyyathāpi bhagavā etarahī’”ti. |
Those Blessed Ones resorted to remote forest and wilderness dwellings that are quiet, with little noise, with secluded air, suitable for withdrawal from people, and fit for seclusion, just as the Blessed One does now.’” |
“Tassa te, nigrodha, viññussa sato mahallakassa na etadahosi: |
“Did it not occur to you, Nigrodha, an intelligent and senior man: |
‘buddho so bhagavā bodhāya dhammaṁ deseti, danto so bhagavā damathāya dhammaṁ deseti, santo so bhagavā samathāya dhammaṁ deseti, tiṇṇo so bhagavā taraṇāya dhammaṁ deseti, parinibbuto so bhagavā parinibbānāya dhammaṁ desetī’”ti? |
‘That Blessed One is awakened and teaches the Dhamma for awakening; that Blessed One is tamed and teaches the Dhamma for taming; that Blessed One is at peace and teaches the Dhamma for peace; that Blessed One has crossed over and teaches the Dhamma for crossing over; that Blessed One is fully extinguished and teaches the Dhamma for full extinguishment’?” |
5. Brahmacariyapariyosānasacchikiriyā |
5. Realization of the Goal of the Holy Life |
Evaṁ vutte, nigrodho paribbājako bhagavantaṁ etadavoca: |
When this was said, the wanderer Nigrodha said this to the Blessed One: |
“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yvāhaṁ evaṁ bhagavantaṁ avacāsiṁ. |
“My transgression, venerable sir, has overcome me, as a fool, as one deluded, as one unskillful, that I spoke thus of the Blessed One. |
Tassa me, bhante, bhagavā accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti. |
May the Blessed One, venerable sir, accept my transgression as a transgression, for the sake of future restraint.” |
“Taggha tvaṁ, nigrodha, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo maṁ tvaṁ evaṁ avacāsi. |
“Indeed, Nigrodha, your transgression has overcome you, as a fool, as one deluded, as one unskillful, that you spoke thus of me. |
Yato ca kho tvaṁ, nigrodha, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. |
But since you, Nigrodha, see your transgression as a transgression and make amends according to the Dhamma, we accept it from you. |
Vuddhi hesā, nigrodha, ariyassa vinaye, yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ āpajjati. |
For this, Nigrodha, is growth in the discipline of the noble one: whoever sees a transgression as a transgression and makes amends according to the Dhamma, and undertakes restraint in the future. |
Ahaṁ kho pana, nigrodha, evaṁ vadāmi: |
But I, Nigrodha, say this: |
‘Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. |
‘Let an intelligent man come, not deceitful, not fraudulent, of an upright nature. I will instruct him, I will teach him the Dhamma. |
Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati sattavassāni. |
Practicing as instructed, he will—for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed—goal of the holy life, in this very life, realize it for himself with direct knowledge, enter upon it, and abide in it, within seven years. |
Tiṭṭhantu, nigrodha, satta vassāni. |
Let alone, Nigrodha, seven years. |
Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. |
Let an intelligent man come, not deceitful, not fraudulent, of an upright nature. I will instruct him, I will teach him the Dhamma. |
Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati cha vassāni. |
Practicing as instructed, he will—for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed—goal of the holy life, in this very life, realize it for himself with direct knowledge, enter upon it, and abide in it, within six years. |
Pañca vassāni … cattāri vassāni … tīṇi vassāni … dve vassāni … ekaṁ vassaṁ. |
Five years… four years… three years… two years… one year. |
Tiṭṭhatu, nigrodha, ekaṁ vassaṁ. |
Let alone, Nigrodha, one year. |
Etu viññū puriso asaṭho amāyāvī ujujātiko ahamanusāsāmi ahaṁ dhammaṁ desemi. |
Let an intelligent man come, not deceitful, not fraudulent, of an upright nature. I will instruct him, I will teach him the Dhamma. |
Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati satta māsāni. |
Practicing as instructed, he will—for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed—goal of the holy life, in this very life, realize it for himself with direct knowledge, enter upon it, and abide in it, within seven months. |
Tiṭṭhantu, nigrodha, satta māsāni … cha māsāni … pañca māsāni … cattāri māsāni … tīṇi māsāni … dve māsāni … ekaṁ māsaṁ … aḍḍhamāsaṁ. |
Let alone, Nigrodha, seven months… six months… five months… four months… three months… two months… one month… half a month. |
Tiṭṭhatu, nigrodha, aḍḍhamāso. |
Let alone, Nigrodha, half a month. |
Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. |
Let an intelligent man come, not deceitful, not fraudulent, of an upright nature. I will instruct him, I will teach him the Dhamma. |
Yathānusiṭṭhaṁ tathā paṭipajjamāno—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati sattāhaṁ’. |
Practicing as instructed, he will—for the sake of which clansmen rightly go forth from the household life into homelessness, that unsurpassed—goal of the holy life, in this very life, realize it for himself with direct knowledge, enter upon it, and abide in it, within seven days.’ |
6. Paribbājakānaṁpajjhāyana |
6. The Wanderers’ Brooding |
Siyā kho pana te, nigrodha, evamassa: |
Perhaps, Nigrodha, it might occur to you: |
‘antevāsikamyatā no samaṇo gotamo evamāhā’ti. |
‘The ascetic Gotama says this out of a desire for disciples.’ |
Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. |
But it should not be seen like this, Nigrodha. |
Yo eva vo ācariyo, so eva vo ācariyo hotu. |
Whoever is your teacher, let him remain your teacher. |
Siyā kho pana te, nigrodha, evamassa: |
Perhaps, Nigrodha, it might occur to you: |
‘uddesā no cāvetukāmo samaṇo gotamo evamāhā’ti. |
‘The ascetic Gotama says this, wishing to make us fall from our recitation.’ |
Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. |
But it should not be seen like this, Nigrodha. |
Yo eva vo uddeso so eva vo uddeso hotu. |
Whatever is your recitation, let it remain your recitation. |
Siyā kho pana te, nigrodha, evamassa: |
Perhaps, Nigrodha, it might occur to you: |
‘ājīvā no cāvetukāmo samaṇo gotamo evamāhā’ti. |
‘The ascetic Gotama says this, wishing to make us fall from our livelihood.’ |
Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. |
But it should not be seen like this, Nigrodha. |
Yo eva vo ājīvo, so eva vo ājīvo hotu. |
Whatever is your livelihood, let it remain your livelihood. |
Siyā kho pana te, nigrodha, evamassa: |
Perhaps, Nigrodha, it might occur to you: |
‘ye no dhammā akusalā akusalasaṅkhātā sācariyakānaṁ, tesu patiṭṭhāpetukāmo samaṇo gotamo evamāhā’ti. |
‘Those things which are unwholesome for us, considered unwholesome by our teachers, the ascetic Gotama says this, wishing to establish us in them.’ |
Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. |
But it should not be seen like this, Nigrodha. |
Akusalā ceva vo te dhammā hontu akusalasaṅkhātā ca sācariyakānaṁ. |
Let those things be unwholesome for you and considered unwholesome by your teachers. |
Siyā kho pana te, nigrodha, evamassa: |
Perhaps, Nigrodha, it might occur to you: |
‘ye no dhammā kusalā kusalasaṅkhātā sācariyakānaṁ, tehi vivecetukāmo samaṇo gotamo evamāhā’ti. |
‘Those things which are wholesome for us, considered wholesome by our teachers, the ascetic Gotama says this, wishing to make us withdraw from them.’ |
Na kho panetaṁ, nigrodha, evaṁ daṭṭhabbaṁ. |
But it should not be seen like this, Nigrodha. |
Kusalā ceva vo te dhammā hontu kusalasaṅkhātā ca sācariyakānaṁ. |
Let those things be wholesome for you and considered wholesome by your teachers. |
Iti khvāhaṁ, nigrodha, neva antevāsikamyatā evaṁ vadāmi, napi uddesā cāvetukāmo evaṁ vadāmi, napi ājīvā cāvetukāmo evaṁ vadāmi, napi ye vo dhammā akusalā akusalasaṅkhātā sācariyakānaṁ, tesu patiṭṭhāpetukāmo evaṁ vadāmi, napi ye vo dhammā kusalā kusalasaṅkhātā sācariyakānaṁ, tehi vivecetukāmo evaṁ vadāmi. |
Thus, Nigrodha, I do not speak out of a desire for disciples, nor wishing to make you fall from your recitation, nor wishing to make you fall from your livelihood, nor wishing to establish you in things that are unwholesome for you, considered unwholesome by your teachers, nor wishing to make you withdraw from things that are wholesome for you, considered wholesome by your teachers. |
Santi ca kho, nigrodha, akusalā dhammā appahīnā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, yesāhaṁ pahānāya dhammaṁ desemi. |
But there are, Nigrodha, unwholesome states that are unabandoned, defiling, leading to renewed existence, troublesome, ripening in suffering, leading to future birth, aging, and death. It is for the abandoning of these that I teach the Dhamma. |
Yathāpaṭipannānaṁ vo saṅkilesikā dhammā pahīyissanti, vodānīyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā”ti. |
For you who practice accordingly, defiling states will be abandoned, and purifying states will increase, and you will, in this very life, realize for yourselves with direct knowledge, enter upon, and abide in the fullness and perfection of wisdom.” |
Evaṁ vutte, te paribbājakā tuṇhībhūtā maṅkubhūtā pattakkhandhā adhomukhā pajjhāyantā appaṭibhānā nisīdiṁsu yathā taṁ mārena pariyuṭṭhitacittā. |
When this was said, those wanderers sat silent, abashed, with stooping shoulders, downcast, brooding, with no reply, just as if their minds were possessed by Māra. |
Atha kho bhagavato etadahosi: |
Then it occurred to the Blessed One: |
“sabbepime moghapurisā phuṭṭhā pāpimatā. |
“All these foolish men have been touched by the Evil One. |
Yatra hi nāma ekassapi na evaṁ bhavissati: |
For not even one of them thinks: |
‘handa mayaṁ aññāṇatthampi samaṇe gotame brahmacariyaṁ carāma, kiṁ karissati sattāho’”ti? |
‘Come, let us live the holy life under the ascetic Gotama even for the sake of knowledge! What can seven days do?’” |
Atha kho bhagavā udumbarikāya paribbājakārāme sīhanādaṁ naditvā vehāsaṁ abbhuggantvā gijjhakūṭe pabbate paccupaṭṭhāsi. |
Then the Blessed One, having roared his lion’s roar in the Udumbarikā wanderers’ park, rose into the air and reappeared on the Vulture Peak mountain. |
Sandhāno pana gahapati tāvadeva rājagahaṁ pāvisīti. |
And the householder Sandhāna for his part entered Rājagaha. |
Udumbarikasuttaṁ niṭṭhitaṁ dutiyaṁ. |
The Udumbarika Sutta, the second, is finished. |
dn26 |
DN 26 |
Dīgha Nikāya 26 |
The Long Discourses 26 |
Cakkavattisutta |
The Wheel-Turning Ruler |
1. Attadīpasaraṇatā |
1. A Refuge in Oneself |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā magadhesu viharati mātulāyaṁ. |
Thus have I heard. On one occasion the Blessed One was dwelling in Magadha, at Mātulā. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Blessed One addressed the bhikkhus: |
“bhikkhavo”ti. |
Bhikkhus. |
“Bhaddante”ti te bhikkhū bhagavato paccassosuṁ. |
"Venerable sir," those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. |
"Dwell, bhikkhus, as islands unto yourselves, as refuges unto yourselves, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. |
Kathañca pana, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? |
And how, bhikkhus, does a bhikkhu dwell as an island unto himself, as a refuge unto himself, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge? |
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, and mindful, having removed covetousness and displeasure in regard to the world. |
Vedanāsu vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
He dwells contemplating feelings in feelings ...etc... he dwells contemplating mind in mind ...etc... he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world. |
Evaṁ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo. |
It is in this way, bhikkhus, that a bhikkhu dwells as an island unto himself, as a refuge unto himself, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. |
Gocare, bhikkhave, caratha sake pettike visaye. |
Roam, bhikkhus, in your own proper domain, your ancestral pasture. |
Gocare, bhikkhave, carataṁ sake pettike visaye na lacchati māro otāraṁ, na lacchati māro ārammaṇaṁ. |
For bhikkhus roaming in their own proper domain, their ancestral pasture, Māra will not find an opportunity, Māra will not get a hold. |
Kusalānaṁ, bhikkhave, dhammānaṁ samādānahetu evamidaṁ puññaṁ pavaḍḍhati. |
It is due to undertaking wholesome states, bhikkhus, that merit increases in this way. |
2. Daḷhanemicakkavattirājā |
2. The Wheel-Turning King Daḷhanemi |
Bhūtapubbaṁ, bhikkhave, rājā daḷhanemi nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. |
Once in the past, bhikkhus, there was a king named Daḷhanemi, a wheel-turning monarch, a righteous king of the Dhamma, a conqueror of the four quarters, who had established the security of his country and was possessed of the seven treasures. |
Tassimāni satta ratanāni ahesuṁ seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. |
These were his seven treasures: the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and seventh, the counselor-treasure. |
Parosahassaṁ kho panassa puttā ahesuṁ sūrā vīraṅgarūpā parasenappamaddanā. |
He had more than a thousand sons who were brave, of heroic stature, crushers of foreign armies. |
So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi. |
He dwelt having conquered this sea-girt land without a rod, without a weapon, by the Dhamma. |
Atha kho, bhikkhave, rājā daḷhanemi bahunnaṁ vassānaṁ bahunnaṁ vassasatānaṁ bahunnaṁ vassasahassānaṁ accayena aññataraṁ purisaṁ āmantesi: |
Then, bhikkhus, after many years, many hundreds of years, many thousands of years had passed, King Daḷhanemi addressed a certain man: |
‘yadā tvaṁ, ambho purisa, passeyyāsi dibbaṁ cakkaratanaṁ osakkitaṁ ṭhānā cutaṁ, atha me āroceyyāsī’ti. |
‘When you, my good man, should see that the divine wheel-treasure has slipped and shifted from its place, then you should inform me.’ |
‘Evaṁ, devā’ti kho, bhikkhave, so puriso rañño daḷhanemissa paccassosi. |
‘Yes, your majesty,’ that man, bhikkhus, replied to King Daḷhanemi. |
Addasā kho, bhikkhave, so puriso bahunnaṁ vassānaṁ bahunnaṁ vassasatānaṁ bahunnaṁ vassasahassānaṁ accayena dibbaṁ cakkaratanaṁ osakkitaṁ ṭhānā cutaṁ, disvāna yena rājā daḷhanemi tenupasaṅkami; |
After many years, many hundreds of years, many thousands of years had passed, that man saw that the divine wheel-treasure had slipped and shifted from its place. Seeing this, he went to King Daḷhanemi and approached him; |
upasaṅkamitvā rājānaṁ daḷhanemiṁ etadavoca: |
having approached, he said this to King Daḷhanemi: |
‘yagghe, deva, jāneyyāsi, dibbaṁ te cakkaratanaṁ osakkitaṁ ṭhānā cutan’ti. |
‘May your majesty know that your divine wheel-treasure has slipped and shifted from its place.’ |
Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: |
Then, bhikkhus, King Daḷhanemi, having had his eldest son, the prince, summoned, said this: |
‘dibbaṁ kira me, tāta kumāra, cakkaratanaṁ osakkitaṁ ṭhānā cutaṁ. |
‘My dear son, my divine wheel-treasure has slipped and shifted from its place. |
Sutaṁ kho pana metaṁ—yassa rañño cakkavattissa dibbaṁ cakkaratanaṁ osakkati ṭhānā cavati, na dāni tena raññā ciraṁ jīvitabbaṁ hotīti. |
And I have heard this: “When a wheel-turning king’s divine wheel-treasure slips and shifts from its place, that king does not have long to live.” |
Bhuttā kho pana me mānusakā kāmā, samayo dāni me dibbe kāme pariyesituṁ. |
I have enjoyed human sensual pleasures; the time has now come for me to seek divine sensual pleasures. |
Ehi tvaṁ, tāta kumāra, imaṁ samuddapariyantaṁ pathaviṁ paṭipajja. |
Come, my dear son, take charge of this land surrounded by the ocean. |
Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmī’ti. |
I, for my part, having shaved off my hair and beard and put on the saffron robes, will go forth from the household life into homelessness.’ |
Atha kho, bhikkhave, rājā daḷhanemi jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. |
Then, bhikkhus, King Daḷhanemi, having duly instructed his eldest son in the kingship, having shaved off his hair and beard and put on the saffron robes, went forth from the household life into homelessness. |
Sattāhapabbajite kho pana, bhikkhave, rājisimhi dibbaṁ cakkaratanaṁ antaradhāyi. |
But seven days after the royal sage had gone forth, bhikkhus, the divine wheel-treasure disappeared. |
Atha kho, bhikkhave, aññataro puriso yena rājā khattiyo muddhābhisitto tenupasaṅkami; |
Then, bhikkhus, a certain man went to the anointed khattiya king and approached him; |
upasaṅkamitvā rājānaṁ khattiyaṁ muddhābhisittaṁ etadavoca: |
having approached, he said this to the anointed khattiya king: |
‘yagghe, deva, jāneyyāsi, dibbaṁ cakkaratanaṁ antarahitan’ti. |
‘May your majesty know that the divine wheel-treasure has disappeared.’ |
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto dibbe cakkaratane antarahite anattamano ahosi, anattamanatañca paṭisaṁvedesi. |
Then, bhikkhus, the anointed khattiya king was displeased at the disappearance of the divine wheel-treasure, and he felt displeasure. |
So yena rājisi tenupasaṅkami; |
He went to the royal sage and approached him; |
upasaṅkamitvā rājisiṁ etadavoca: |
having approached, he said this to the royal sage: |
‘yagghe, deva, jāneyyāsi, dibbaṁ cakkaratanaṁ antarahitan’ti. |
‘May your majesty know that the divine wheel-treasure has disappeared.’ |
Evaṁ vutte, bhikkhave, rājisi rājānaṁ khattiyaṁ muddhābhisittaṁ etadavoca: |
When this was said, bhikkhus, the royal sage said this to the anointed khattiya king: |
‘mā kho tvaṁ, tāta, dibbe cakkaratane antarahite anattamano ahosi, mā anattamanatañca paṭisaṁvedesi, na hi te, tāta, dibbaṁ cakkaratanaṁ pettikaṁ dāyajjaṁ. |
‘Do not be displeased, my dear, at the disappearance of the divine wheel-treasure, do not feel displeasure. The divine wheel-treasure is not a paternal inheritance, my dear. |
Iṅgha tvaṁ, tāta, ariye cakkavattivatte vattāhi. |
Come now, my dear, you should conduct yourself in the noble duty of a wheel-turning monarch. |
Ṭhānaṁ kho panetaṁ vijjati, yaṁ te ariye cakkavattivatte vattamānassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavissati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūran’ti. |
It may well be that, if you conduct yourself in the noble duty of a wheel-turning monarch, on the Uposatha day of the fifteenth, having washed your head and undertaken the Uposatha vows, when you have gone up to the upper terrace of the palace, the divine wheel-treasure will appear, with a thousand spokes, with its rim, with its hub, and complete in all its aspects.’ |
2.1. Cakkavattiariyavatta |
2.1. The Noble Duty of a Wheel-Turner |
‘Katamaṁ pana taṁ, deva, ariyaṁ cakkavattivattan’ti? |
‘But what, your majesty, is that noble duty of a wheel-turning monarch?’ |
‘Tena hi tvaṁ, tāta, dhammaṁyeva nissāya dhammaṁ sakkaronto dhammaṁ garuṁ karonto dhammaṁ mānento dhammaṁ pūjento dhammaṁ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṁ rakkhāvaraṇaguttiṁ saṁvidahassu antojanasmiṁ balakāyasmiṁ khattiyesu anuyantesu brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu. |
‘It is this, my dear: relying on the Dhamma, honoring the Dhamma, respecting the Dhamma, revering the Dhamma, venerating the Dhamma, with the Dhamma as your banner, the Dhamma as your standard, the Dhamma as your authority, you should provide righteous protection, shelter, and guard for your own household, for the armed forces, for the khattiyas, for your followers, for brahmins and householders, for the people of town and country, for ascetics and brahmins, and for the beasts and birds. |
Mā ca te, tāta, vijite adhammakāro pavattittha. |
And let no unrighteousness prevail in your kingdom, my dear. |
Ye ca te, tāta, vijite adhanā assu, tesañca dhanamanuppadeyyāsi. |
And whoever in your kingdom is poor, to them you should give wealth. |
Ye ca te, tāta, vijite samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṁ damenti, ekamattānaṁ samenti, ekamattānaṁ parinibbāpenti, te kālena kālaṁ upasaṅkamitvā paripuccheyyāsi pariggaṇheyyāsi: |
And those ascetics and brahmins in your kingdom, my dear, who have refrained from intoxication and negligence, who are established in patience and gentleness, who tame themselves, who calm themselves, who bring themselves to final Nibbāna—approaching them from time to time, you should inquire and ask: |
“kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ, kiṁ sāvajjaṁ, kiṁ anavajjaṁ, kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ, kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya assa, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya assā”ti? |
“Venerable sirs, what is wholesome, what is unwholesome? What is blameworthy, what is blameless? What should be cultivated, what should not be cultivated? What, when I do it, will be for my long-term harm and suffering, or what, when I do it, will be for my long-term welfare and happiness?” |
Tesaṁ sutvā yaṁ akusalaṁ taṁ abhinivajjeyyāsi, yaṁ kusalaṁ taṁ samādāya vatteyyāsi. |
Having heard from them, what is unwholesome, that you should avoid; what is wholesome, that you should undertake and practice. |
Idaṁ kho, tāta, taṁ ariyaṁ cakkavattivattan’ti. |
This, my dear, is that noble duty of a wheel-turning monarch.’ |
2.2. Cakkaratanapātubhāva |
2.2. The Appearance of the Wheel-Treasure |
‘Evaṁ, devā’ti kho, bhikkhave, rājā khattiyo muddhābhisitto rājisissa paṭissutvā ariye cakkavattivatte vatti. |
‘Yes, your majesty,’ bhikkhus, the anointed khattiya king replied to the royal sage, and he conducted himself in the noble duty of a wheel-turning monarch. |
Tassa ariye cakkavattivatte vattamānassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pāturahosi sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ. |
As he was conducting himself in the noble duty of a wheel-turning monarch, on the Uposatha day of the fifteenth, having washed his head and undertaken the Uposatha vows, when he had gone up to the upper terrace of the palace, the divine wheel-treasure appeared to him, with a thousand spokes, with its rim, with its hub, and complete in all its aspects. |
Disvāna rañño khattiyassa muddhābhisittassa etadahosi: |
Seeing this, it occurred to the anointed khattiya king: |
‘sutaṁ kho pana metaṁ—yassa rañño khattiyassa muddhābhisittassa tadahuposathe pannarase sīsaṁnhātassa uposathikassa uparipāsādavaragatassa dibbaṁ cakkaratanaṁ pātubhavati sahassāraṁ sanemikaṁ sanābhikaṁ sabbākāraparipūraṁ, so hoti rājā cakkavattīti. |
‘I have heard this: “A khattiya king who has been anointed, on the Uposatha day of the fifteenth, having washed his head and undertaken the Uposatha vows, when he has gone up to the upper terrace of the palace, and the divine wheel-treasure appears to him, with a thousand spokes, with its rim, with its hub, and complete in all its aspects, he becomes a wheel-turning king.” |
Assaṁ nu kho ahaṁ rājā cakkavattī’ti. |
Could I now be a wheel-turning king?’ |
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā vāmena hatthena bhiṅkāraṁ gahetvā dakkhiṇena hatthena cakkaratanaṁ abbhukkiri: |
Then, bhikkhus, the anointed khattiya king, rising from his seat, arranging his upper robe over one shoulder, taking a golden vessel in his left hand, sprinkled the wheel-treasure with his right hand: |
‘pavattatu bhavaṁ cakkaratanaṁ, abhivijinātu bhavaṁ cakkaratanan’ti. |
‘Let the noble wheel-treasure roll forth, let the noble wheel-treasure conquer.’ |
Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ disaṁ pavatti, anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. |
Then, bhikkhus, that wheel-treasure rolled towards the eastern quarter, and the wheel-turning king followed it with his fourfold army. |
Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā cakkavattī vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya. |
And in whatever region, bhikkhus, the wheel-treasure stood firm, there the wheel-turning king took up his residence with his fourfold army. |
Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno, te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: |
And the rival kings in the eastern quarter, bhikkhus, went to the wheel-turning king and said this: |
‘ehi kho, mahārāja, svāgataṁ te mahārāja, sakaṁ te, mahārāja, anusāsa, mahārājā’ti. |
‘Come, great king, you are welcome, great king. It is yours, great king, rule, great king.’ |
Rājā cakkavattī evamāha: |
The wheel-turning king said this: |
‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti. |
‘Life is not to be taken, what is not given is not to be taken, sexual misconduct is not to be committed, falsehood is not to be spoken, intoxicants are not to be consumed. Enjoy your possessions as before.’ |
Ye kho pana, bhikkhave, puratthimāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṁ. |
And the rival kings in the eastern quarter, bhikkhus, became followers of the wheel-turning king. |
Atha kho taṁ, bhikkhave, cakkaratanaṁ puratthimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā dakkhiṇaṁ disaṁ pavatti …pe… dakkhiṇaṁ samuddaṁ ajjhogāhetvā paccuttaritvā pacchimaṁ disaṁ pavatti, anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. |
Then, bhikkhus, that wheel-treasure, having plunged into the eastern ocean and risen up, rolled towards the southern quarter ...etc... having plunged into the southern ocean and risen up, rolled towards the western quarter, and the wheel-turning king followed it with his fourfold army. |
Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā cakkavattī vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya. |
And in whatever region, bhikkhus, the wheel-treasure stood firm, there the wheel-turning king took up his residence with his fourfold army. |
Ye kho pana, bhikkhave, pacchimāya disāya paṭirājāno, te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: |
And the rival kings in the western quarter, bhikkhus, went to the wheel-turning king and said this: |
‘ehi kho, mahārāja, svāgataṁ te, mahārāja, sakaṁ te, mahārāja, anusāsa, mahārājā’ti. |
‘Come, great king, you are welcome, great king. It is yours, great king, rule, great king.’ |
Rājā cakkavattī evamāha: |
The wheel-turning king said this: |
‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti. |
‘Life is not to be taken, what is not given is not to be taken, sexual misconduct is not to be committed, falsehood is not to be spoken, intoxicants are not to be consumed. Enjoy your possessions as before.’ |
Ye kho pana, bhikkhave, pacchimāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṁ. |
And the rival kings in the western quarter, bhikkhus, became followers of the wheel-turning king. |
Atha kho taṁ, bhikkhave, cakkaratanaṁ pacchimaṁ samuddaṁ ajjhogāhetvā paccuttaritvā uttaraṁ disaṁ pavatti, anvadeva rājā cakkavattī saddhiṁ caturaṅginiyā senāya. |
Then, bhikkhus, that wheel-treasure, having plunged into the western ocean and risen up, rolled towards the northern quarter, and the wheel-turning king followed it with his fourfold army. |
Yasmiṁ kho pana, bhikkhave, padese cakkaratanaṁ patiṭṭhāsi, tattha rājā cakkavattī vāsaṁ upagacchi saddhiṁ caturaṅginiyā senāya. |
And in whatever region, bhikkhus, the wheel-treasure stood firm, there the wheel-turning king took up his residence with his fourfold army. |
Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno, te rājānaṁ cakkavattiṁ upasaṅkamitvā evamāhaṁsu: |
And the rival kings in the northern quarter, bhikkhus, went to the wheel-turning king and said this: |
‘ehi kho, mahārāja, svāgataṁ te, mahārāja, sakaṁ te, mahārāja, anusāsa, mahārājā’ti. |
‘Come, great king, you are welcome, great king. It is yours, great king, rule, great king.’ |
Rājā cakkavattī evamāha: |
The wheel-turning king said this: |
‘pāṇo na hantabbo, adinnaṁ nādātabbaṁ, kāmesumicchā na caritabbā, musā na bhāsitabbā, majjaṁ na pātabbaṁ, yathābhuttañca bhuñjathā’ti. |
‘Life is not to be taken, what is not given is not to be taken, sexual misconduct is not to be committed, falsehood is not to be spoken, intoxicants are not to be consumed. Enjoy your possessions as before.’ |
Ye kho pana, bhikkhave, uttarāya disāya paṭirājāno, te rañño cakkavattissa anuyantā ahesuṁ. |
And the rival kings in the northern quarter, bhikkhus, became followers of the wheel-turning king. |
Atha kho taṁ, bhikkhave, cakkaratanaṁ samuddapariyantaṁ pathaviṁ abhivijinitvā tameva rājadhāniṁ paccāgantvā rañño cakkavattissa antepuradvāre atthakaraṇapamukhe akkhāhataṁ maññe aṭṭhāsi rañño cakkavattissa antepuraṁ upasobhayamānaṁ. |
Then, bhikkhus, that wheel-treasure, having conquered the land surrounded by the ocean, returned to that same capital city and stood, as if fixed on an axle, at the entrance to the inner apartments of the wheel-turning king, at the head of the courthouse, gracing the inner apartments of the wheel-turning king. |
3. Dutiyādicakkavattikathā |
3. The Story of the Second and Subsequent Wheel-Turning Monarchs |
Dutiyopi kho, bhikkhave, rājā cakkavattī …pe… tatiyopi kho, bhikkhave, rājā cakkavattī … catutthopi kho, bhikkhave, rājā cakkavattī … pañcamopi kho, bhikkhave, rājā cakkavattī … chaṭṭhopi kho, bhikkhave, rājā cakkavattī … sattamopi kho, bhikkhave, rājā cakkavattī bahunnaṁ vassānaṁ bahunnaṁ vassasatānaṁ bahunnaṁ vassasahassānaṁ accayena aññataraṁ purisaṁ āmantesi: |
A second wheel-turning king, bhikkhus ...etc... and a third wheel-turning king, bhikkhus ... and a fourth wheel-turning king, bhikkhus ... and a fifth wheel-turning king, bhikkhus ... and a sixth wheel-turning king, bhikkhus ... and a seventh wheel-turning king, bhikkhus, after many years, many hundreds of years, many thousands of years had passed, addressed a certain man: |
‘yadā tvaṁ, ambho purisa, passeyyāsi dibbaṁ cakkaratanaṁ osakkitaṁ ṭhānā cutaṁ, atha me āroceyyāsī’ti. |
‘When you, my good man, should see that the divine wheel-treasure has slipped and shifted from its place, then you should inform me.’ |
‘Evaṁ, devā’ti kho, bhikkhave, so puriso rañño cakkavattissa paccassosi. |
‘Yes, your majesty,’ that man, bhikkhus, replied to the wheel-turning king. |
Addasā kho, bhikkhave, so puriso bahunnaṁ vassānaṁ bahunnaṁ vassasatānaṁ bahunnaṁ vassasahassānaṁ accayena dibbaṁ cakkaratanaṁ osakkitaṁ ṭhānā cutaṁ. |
After many years, many hundreds of years, many thousands of years had passed, that man saw that the divine wheel-treasure had slipped and shifted from its place. |
Disvāna yena rājā cakkavattī tenupasaṅkami; |
Seeing this, he went to the wheel-turning king and approached him; |
upasaṅkamitvā rājānaṁ cakkavattiṁ etadavoca: |
having approached, he said this to the wheel-turning king: |
‘yagghe, deva, jāneyyāsi, dibbaṁ te cakkaratanaṁ osakkitaṁ ṭhānā cutan’ti? |
‘May your majesty know that your divine wheel-treasure has slipped and shifted from its place?’ |
Atha kho, bhikkhave, rājā cakkavattī jeṭṭhaputtaṁ kumāraṁ āmantāpetvā etadavoca: |
Then, bhikkhus, the wheel-turning king, having had his eldest son, the prince, summoned, said this: |
‘dibbaṁ kira me, tāta kumāra, cakkaratanaṁ osakkitaṁ, ṭhānā cutaṁ, sutaṁ kho pana metaṁ—yassa rañño cakkavattissa dibbaṁ cakkaratanaṁ osakkati, ṭhānā cavati, na dāni tena raññā ciraṁ jīvitabbaṁ hotīti. |
‘My dear son, my divine wheel-treasure has slipped and shifted from its place. And I have heard this: “When a wheel-turning king’s divine wheel-treasure slips and shifts from its place, that king does not have long to live.” |
Bhuttā kho pana me mānusakā kāmā, samayo dāni me dibbe kāme pariyesituṁ, ehi tvaṁ, tāta kumāra, imaṁ samuddapariyantaṁ pathaviṁ paṭipajja. |
I have enjoyed human sensual pleasures; the time has now come for me to seek divine sensual pleasures. Come, my dear son, take charge of this land surrounded by the ocean. |
Ahaṁ pana kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissāmī’ti. |
I, for my part, having shaved off my hair and beard and put on the saffron robes, will go forth from the household life into homelessness.’ |
Atha kho, bhikkhave, rājā cakkavattī jeṭṭhaputtaṁ kumāraṁ sādhukaṁ rajje samanusāsitvā kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbaji. |
Then, bhikkhus, the wheel-turning king, having duly instructed his eldest son in the kingship, having shaved off his hair and beard and put on the saffron robes, went forth from the household life into homelessness. |
Sattāhapabbajite kho pana, bhikkhave, rājisimhi dibbaṁ cakkaratanaṁ antaradhāyi. |
But seven days after the royal sage had gone forth, bhikkhus, the divine wheel-treasure disappeared. |
Atha kho, bhikkhave, aññataro puriso yena rājā khattiyo muddhābhisitto tenupasaṅkami; |
Then, bhikkhus, a certain man went to the anointed khattiya king and approached him; |
upasaṅkamitvā rājānaṁ khattiyaṁ muddhābhisittaṁ etadavoca: |
having approached, he said this to the anointed khattiya king: |
‘yagghe, deva, jāneyyāsi, dibbaṁ cakkaratanaṁ antarahitan’ti? |
‘May your majesty know that the divine wheel-treasure has disappeared?’ |
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto dibbe cakkaratane antarahite anattamano ahosi. |
Then, bhikkhus, the anointed khattiya king was displeased at the disappearance of the divine wheel-treasure. |
Anattamanatañca paṭisaṁvedesi; |
And he felt displeasure; |
no ca kho rājisiṁ upasaṅkamitvā ariyaṁ cakkavattivattaṁ pucchi. |
but he did not go to the royal sage to ask about the noble duty of a wheel-turning monarch. |
So samateneva sudaṁ janapadaṁ pasāsati. |
He ruled the country on his own authority. |
Tassa samatena janapadaṁ pasāsato pubbenāparaṁ janapadā na pabbanti, yathā taṁ pubbakānaṁ rājūnaṁ ariye cakkavattivatte vattamānānaṁ. |
As he ruled the country on his own authority, the country did not prosper as it had under the former kings who had conducted themselves in the noble duty of a wheel-turning monarch. |
Atha kho, bhikkhave, amaccā pārisajjā gaṇakamahāmattā anīkaṭṭhā dovārikā mantassājīvino sannipatitvā rājānaṁ khattiyaṁ muddhābhisittaṁ etadavocuṁ: |
Then, bhikkhus, the ministers, counselors, treasury officials, military commanders, guards, and wise advisers, having assembled, said this to the anointed khattiya king: |
‘na kho te, deva, samatena sudaṁ janapadaṁ pasāsato pubbenāparaṁ janapadā pabbanti, yathā taṁ pubbakānaṁ rājūnaṁ ariye cakkavattivatte vattamānānaṁ. |
‘Your majesty, since you have been ruling the country on your own authority, the country does not prosper as it did under the former kings who conducted themselves in the noble duty of a wheel-turning monarch. |
Saṁvijjanti kho te, deva, vijite amaccā pārisajjā gaṇakamahāmattā anīkaṭṭhā dovārikā mantassājīvino mayañceva aññe ca ye mayaṁ ariyaṁ cakkavattivattaṁ dhārema. |
There are in your kingdom, your majesty, ministers, counselors, treasury officials, military commanders, guards, and wise advisers—both ourselves and others—who remember the noble duty of a wheel-turning monarch. |
Iṅgha tvaṁ, deva, amhe ariyaṁ cakkavattivattaṁ puccha. |
Come, your majesty, ask us about the noble duty of a wheel-turning monarch. |
Tassa te mayaṁ ariyaṁ cakkavattivattaṁ puṭṭhā byākarissāmā’ti. |
When you ask us about the noble duty of a wheel-turning monarch, we will explain it to you.’ |
4. Āyuvaṇṇādiparihānikathā |
4. The Story of the Decline of Lifespan and Beauty |
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto amacce pārisajje gaṇakamahāmatte anīkaṭṭhe dovārike mantassājīvino sannipātetvā ariyaṁ cakkavattivattaṁ pucchi. |
Then, bhikkhus, the anointed khattiya king, having assembled the ministers, counselors, treasury officials, military commanders, guards, and wise advisers, asked about the noble duty of a wheel-turning monarch. |
Tassa te ariyaṁ cakkavattivattaṁ puṭṭhā byākariṁsu. |
They explained to him the noble duty of a wheel-turning monarch as they had been asked. |
Tesaṁ sutvā dhammikañhi kho rakkhāvaraṇaguttiṁ saṁvidahi, no ca kho adhanānaṁ dhanamanuppadāsi. |
Having heard them, he provided righteous protection, shelter, and guard, but he did not give wealth to the poor. |
Adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. |
When wealth was not given to the poor, poverty became widespread. |
Dāliddiye vepullaṁ gate aññataro puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi. |
With poverty becoming widespread, a certain man took what was not given by others, in the manner of theft. |
Tamenaṁ aggahesuṁ. |
They seized him. |
Gahetvā rañño khattiyassa muddhābhisittassa dassesuṁ: |
Having seized him, they showed him to the anointed khattiya king: |
‘ayaṁ, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti. |
‘Your majesty, this man has taken what was not given by others, in the manner of theft.’ |
Evaṁ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṁ purisaṁ etadavoca: |
When this was said, bhikkhus, the anointed khattiya king said this to that man: |
‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti? |
‘Is it true, my good man, that you took what was not given by others, in the manner of theft?’ |
‘Saccaṁ, devā’ti. |
‘It is true, your majesty.’ |
‘Kiṁ kāraṇā’ti? |
‘For what reason?’ |
‘Na hi, deva, jīvāmī’ti. |
‘Because, your majesty, I cannot survive.’ |
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto tassa purisassa dhanamanuppadāsi: |
Then, bhikkhus, the anointed khattiya king gave wealth to that man: |
‘iminā tvaṁ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpehi sovaggikaṁ sukhavipākaṁ saggasaṁvattanikan’ti. |
‘With this wealth, my good man, you can support yourself, and support your mother and father, and support your wife and children, and carry on your work, and establish an offering of the highest merit for ascetics and brahmins, conducive to heaven, resulting in happiness, leading to a heavenly rebirth.’ |
‘Evaṁ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi. |
‘Yes, your majesty,’ bhikkhus, that man replied to the anointed khattiya king. |
Aññataropi kho, bhikkhave, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi. |
And another man, bhikkhus, took what was not given by others, in the manner of theft. |
Tamenaṁ aggahesuṁ. |
They seized him. |
Gahetvā rañño khattiyassa muddhābhisittassa dassesuṁ: |
Having seized him, they showed him to the anointed khattiya king: |
‘ayaṁ, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti. |
‘Your majesty, this man has taken what was not given by others, in the manner of theft.’ |
Evaṁ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṁ purisaṁ etadavoca: |
When this was said, bhikkhus, the anointed khattiya king said this to that man: |
‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti? |
‘Is it true, my good man, that you took what was not given by others, in the manner of theft?’ |
‘Saccaṁ, devā’ti. |
‘It is true, your majesty.’ |
‘Kiṁ kāraṇā’ti? |
‘For what reason?’ |
‘Na hi, deva, jīvāmī’ti. |
‘Because, your majesty, I cannot survive.’ |
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto tassa purisassa dhanamanuppadāsi: |
Then, bhikkhus, the anointed khattiya king gave wealth to that man: |
‘iminā tvaṁ, ambho purisa, dhanena attanā ca jīvāhi, mātāpitaro ca posehi, puttadārañca posehi, kammante ca payojehi, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpehi sovaggikaṁ sukhavipākaṁ saggasaṁvattanikan’ti. |
‘With this wealth, my good man, you can support yourself, and support your mother and father, and support your wife and children, and carry on your work, and establish an offering of the highest merit for ascetics and brahmins, conducive to heaven, resulting in happiness, leading to a heavenly rebirth.’ |
‘Evaṁ, devā’ti kho, bhikkhave, so puriso rañño khattiyassa muddhābhisittassa paccassosi. |
‘Yes, your majesty,’ bhikkhus, that man replied to the anointed khattiya king. |
Assosuṁ kho, bhikkhave, manussā: |
People heard, bhikkhus: |
‘ye kira, bho, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyanti, tesaṁ rājā dhanamanuppadetī’ti. |
‘It is said, sirs, that the king gives wealth to those who take what is not given, in the manner of theft.’ |
Sutvāna tesaṁ etadahosi: |
Having heard this, it occurred to them: |
‘yannūna mayampi paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyeyyāmā’ti. |
‘Why don’t we also take what is not given by others, in the manner of theft?’ |
Atha kho, bhikkhave, aññataro puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi. |
Then, bhikkhus, a certain man took what was not given by others, in the manner of theft. |
Tamenaṁ aggahesuṁ. |
They seized him. |
Gahetvā rañño khattiyassa muddhābhisittassa dassesuṁ: |
Having seized him, they showed him to the anointed khattiya king: |
‘ayaṁ, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti. |
‘Your majesty, this man has taken what was not given by others, in the manner of theft.’ |
Evaṁ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṁ purisaṁ etadavoca: |
When this was said, bhikkhus, the anointed khattiya king said this to that man: |
‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti? |
‘Is it true, my good man, that you took what was not given by others, in the manner of theft?’ |
‘Saccaṁ, devā’ti. |
‘It is true, your majesty.’ |
‘Kiṁ kāraṇā’ti? |
‘For what reason?’ |
‘Na hi, deva, jīvāmī’ti. |
‘Because, your majesty, I cannot survive.’ |
Atha kho, bhikkhave, rañño khattiyassa muddhābhisittassa etadahosi: |
Then it occurred to the anointed khattiya king, bhikkhus: |
‘sace kho ahaṁ yo yo paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyissati, tassa tassa dhanamanuppadassāmi, evamidaṁ adinnādānaṁ pavaḍḍhissati. |
‘If I give wealth to anyone who takes what is not given in the manner of theft, this taking of what is not given will only increase. |
Yannūnāhaṁ imaṁ purisaṁ sunisedhaṁ nisedheyyaṁ, mūlaghaccaṁ kareyyaṁ, sīsamassa chindeyyan’ti. |
Why don’t I put a final stop to this man, cut him off at the root, and cut off his head?’ |
Atha kho, bhikkhave, rājā khattiyo muddhābhisitto purise āṇāpesi: |
Then, bhikkhus, the anointed khattiya king commanded his men: |
‘tena hi, bhaṇe, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa sunisedhaṁ nisedhetha, mūlaghaccaṁ karotha, sīsamassa chindathā’ti. |
‘Well then, sirs, bind this man’s arms tightly behind his back with a strong rope, shave his head with a razor, and with a harsh-sounding drum, lead him from street to street and from crossroad to crossroad, and taking him out by the south gate, to the south of the city, put a final stop to him, cut him off at the root, and cut off his head.’ |
‘Evaṁ, devā’ti kho, bhikkhave, te purisā rañño khattiyassa muddhābhisittassa paṭissutvā taṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhamitvā dakkhiṇato nagarassa sunisedhaṁ nisedhesuṁ, mūlaghaccaṁ akaṁsu, sīsamassa chindiṁsu. |
‘Yes, your majesty,’ bhikkhus, those men replied to the anointed khattiya king, and having bound that man’s arms tightly behind his back with a strong rope, shaved his head with a razor, and with a harsh-sounding drum, led him from street to street and from crossroad to crossroad, and taking him out by the south gate, to the south of the city, they put a final stop to him, cut him off at the root, and cut off his head. |
Assosuṁ kho, bhikkhave, manussā: |
People heard, bhikkhus: |
‘ye kira, bho, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyanti, te rājā sunisedhaṁ nisedheti, mūlaghaccaṁ karoti, sīsāni tesaṁ chindatī’ti. |
‘It is said, sirs, that the king puts a final stop to those who take what is not given, in the manner of theft, he cuts them off at the root, he cuts off their heads.’ |
Sutvāna tesaṁ etadahosi: |
Having heard this, it occurred to them: |
‘yannūna mayampi tiṇhāni satthāni kārāpessāma, tiṇhāni satthāni kārāpetvā yesaṁ adinnaṁ theyyasaṅkhātaṁ ādiyissāma, te sunisedhaṁ nisedhessāma, mūlaghaccaṁ karissāma, sīsāni tesaṁ chindissāmā’ti. |
‘Why don’t we too have sharp weapons made? Having had sharp weapons made, for those from whom we take what is not given in the manner of theft, we will put a final stop to them, we will cut them off at the root, we will cut off their heads.’ |
Te tiṇhāni satthāni kārāpesuṁ, tiṇhāni satthāni kārāpetvā gāmaghātampi upakkamiṁsu kātuṁ, nigamaghātampi upakkamiṁsu kātuṁ, nagaraghātampi upakkamiṁsu kātuṁ, panthaduhanampi upakkamiṁsu kātuṁ. |
They had sharp weapons made. Having had sharp weapons made, they set about committing village-plunder, they set about committing town-plunder, they set about committing city-plunder, they set about committing highway robbery. |
Yesaṁ te adinnaṁ theyyasaṅkhātaṁ ādiyanti, te sunisedhaṁ nisedhenti, mūlaghaccaṁ karonti, sīsāni tesaṁ chindanti. |
Those from whom they take what is not given in the manner of theft, they put a final stop to them, they cut them off at the root, they cut off their heads. |
Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi, dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi, adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi, satthe vepullaṁ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṁ gate tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. |
Thus, bhikkhus, with wealth not being given to the poor, poverty became widespread; with poverty becoming widespread, the taking of what is not given became widespread; with the taking of what is not given becoming widespread, weapons became widespread; with weapons becoming widespread, the taking of life became widespread; with the taking of life becoming widespread, the lifespan of those beings declined, their beauty declined. |
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ asītivassasahassāyukānaṁ manussānaṁ cattārīsavassasahassāyukā puttā ahesuṁ. |
As their lifespan declined, as their beauty declined, the sons of humans with a lifespan of eighty thousand years had sons with a lifespan of forty thousand years. |
Cattārīsavassasahassāyukesu, bhikkhave, manussesu aññataro puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi. |
Among humans with a lifespan of forty thousand years, bhikkhus, a certain man took what was not given by others, in the manner of theft. |
Tamenaṁ aggahesuṁ. |
They seized him. |
Gahetvā rañño khattiyassa muddhābhisittassa dassesuṁ: |
Having seized him, they showed him to the anointed khattiya king: |
‘ayaṁ, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti. |
‘Your majesty, this man has taken what was not given by others, in the manner of theft.’ |
Evaṁ vutte, bhikkhave, rājā khattiyo muddhābhisitto taṁ purisaṁ etadavoca: |
When this was said, bhikkhus, the anointed khattiya king said this to that man: |
‘saccaṁ kira tvaṁ, ambho purisa, paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti? |
‘Is it true, my good man, that you took what was not given by others, in the manner of theft?’ |
‘Na hi, devā’ti sampajānamusā abhāsi. |
‘No, your majesty,’ he said, deliberately speaking a falsehood. |
Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. |
Thus, bhikkhus, with wealth not being given to the poor, poverty became widespread. |
Dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi, adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi. |
With poverty becoming widespread, the taking of what is not given became widespread; with the taking of what is not given becoming widespread, weapons became widespread. |
Satthe vepullaṁ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṁ gate musāvādo vepullamagamāsi, musāvāde vepullaṁ gate tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. |
With weapons becoming widespread, the taking of life became widespread; with the taking of life becoming widespread, false speech became widespread; with false speech becoming widespread, the lifespan of those beings declined, their beauty declined. |
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ cattārīsavassasahassāyukānaṁ manussānaṁ vīsativassasahassāyukā puttā ahesuṁ. |
As their lifespan declined, as their beauty declined, the sons of humans with a lifespan of forty thousand years had sons with a lifespan of twenty thousand years. |
Vīsativassasahassāyukesu, bhikkhave, manussesu aññataro puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyi. |
Among humans with a lifespan of twenty thousand years, bhikkhus, a certain man took what was not given by others, in the manner of theft. |
Tamenaṁ aññataro puriso rañño khattiyassa muddhābhisittassa ārocesi: |
Another man reported him to the anointed khattiya king: |
‘itthannāmo, deva, puriso paresaṁ adinnaṁ theyyasaṅkhātaṁ ādiyī’ti pesuññamakāsi. |
‘So-and-so, your majesty, is a man who takes what is not given by others, in the manner of theft,’ thus he spoke slander. |
Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. |
Thus, bhikkhus, with wealth not being given to the poor, poverty became widespread. |
Dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi, adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi, satthe vepullaṁ gate pāṇātipāto vepullamagamāsi, pāṇātipāte vepullaṁ gate musāvādo vepullamagamāsi, musāvāde vepullaṁ gate pisuṇā vācā vepullamagamāsi, pisuṇāya vācāya vepullaṁ gatāya tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. |
With poverty becoming widespread, the taking of what is not given became widespread; with the taking of what is not given becoming widespread, weapons became widespread; with weapons becoming widespread, the taking of life became widespread; with the taking of life becoming widespread, false speech became widespread; with false speech becoming widespread, slanderous speech became widespread; with slanderous speech becoming widespread, the lifespan of those beings declined, their beauty declined. |
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ vīsativassasahassāyukānaṁ manussānaṁ dasavassasahassāyukā puttā ahesuṁ. |
As their lifespan declined, as their beauty declined, the sons of humans with a lifespan of twenty thousand years had sons with a lifespan of ten thousand years. |
Dasavassasahassāyukesu, bhikkhave, manussesu ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. |
Among humans with a lifespan of ten thousand years, bhikkhus, some beings were beautiful, some beings were ugly. |
Tattha ye te sattā dubbaṇṇā, te vaṇṇavante satte abhijjhāyantā paresaṁ dāresu cārittaṁ āpajjiṁsu. |
Therein, those beings who were ugly, coveting the beautiful beings, committed adultery with the wives of others. |
Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. |
Thus, bhikkhus, with wealth not being given to the poor, poverty became widespread. |
Dāliddiye vepullaṁ gate …pe… kāmesumicchācāro vepullamagamāsi, kāmesumicchācāre vepullaṁ gate tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. |
With poverty becoming widespread ...etc... sexual misconduct became widespread; with sexual misconduct becoming widespread, the lifespan of those beings declined, their beauty declined. |
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ dasavassasahassāyukānaṁ manussānaṁ pañcavassasahassāyukā puttā ahesuṁ. |
As their lifespan declined, as their beauty declined, the sons of humans with a lifespan of ten thousand years had sons with a lifespan of five thousand years. |
Pañcavassasahassāyukesu, bhikkhave, manussesu dve dhammā vepullamagamaṁsu—pharusāvācā samphappalāpo ca. |
Among humans with a lifespan of five thousand years, bhikkhus, two things became widespread—harsh speech and frivolous chatter. |
Dvīsu dhammesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. |
With these two things becoming widespread, the lifespan of those beings declined, their beauty declined. |
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ pañcavassasahassāyukānaṁ manussānaṁ appekacce aḍḍhateyyavassasahassāyukā, appekacce dvevassasahassāyukā puttā ahesuṁ. |
As their lifespan declined, as their beauty declined, of humans with a lifespan of five thousand years, some had sons with a lifespan of two and a half thousand years, some had sons with a lifespan of two thousand years. |
Aḍḍhateyyavassasahassāyukesu, bhikkhave, manussesu abhijjhābyāpādā vepullamagamaṁsu. |
Among humans with a lifespan of two and a half thousand years, bhikkhus, covetousness and ill will became widespread. |
Abhijjhābyāpādesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. |
With covetousness and ill will becoming widespread, the lifespan of those beings declined, their beauty declined. |
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ aḍḍhateyyavassasahassāyukānaṁ manussānaṁ vassasahassāyukā puttā ahesuṁ. |
As their lifespan declined, as their beauty declined, the sons of humans with a lifespan of two and a half thousand years had sons with a lifespan of one thousand years. |
Vassasahassāyukesu, bhikkhave, manussesu micchādiṭṭhi vepullamagamāsi. |
Among humans with a lifespan of one thousand years, bhikkhus, wrong view became widespread. |
Micchādiṭṭhiyā vepullaṁ gatāya tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. |
With wrong view becoming widespread, the lifespan of those beings declined, their beauty declined. |
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ vassasahassāyukānaṁ manussānaṁ pañcavassasatāyukā puttā ahesuṁ. |
As their lifespan declined, as their beauty declined, the sons of humans with a lifespan of one thousand years had sons with a lifespan of five hundred years. |
Pañcavassasatāyukesu, bhikkhave, manussesu tayo dhammā vepullamagamaṁsu—adhammarāgo visamalobho micchādhammo. |
Among humans with a lifespan of five hundred years, bhikkhus, three things became widespread—unrighteous lust, immoral greed, and wrong Dhamma. |
Tīsu dhammesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. |
With these three things becoming widespread, the lifespan of those beings declined, their beauty declined. |
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ pañcavassasatāyukānaṁ manussānaṁ appekacce aḍḍhateyyavassasatāyukā, appekacce dvevassasatāyukā puttā ahesuṁ. |
As their lifespan declined, as their beauty declined, of humans with a lifespan of five hundred years, some had sons with a lifespan of two hundred and fifty years, some had sons with a lifespan of two hundred years. |
Aḍḍhateyyavassasatāyukesu, bhikkhave, manussesu ime dhammā vepullamagamaṁsu. |
Among humans with a lifespan of two hundred and fifty years, bhikkhus, these things became widespread: |
Amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā. |
Lack of respect for mother, lack of respect for father, lack of respect for ascetics, lack of respect for brahmins, and no deference to the elders of the family. |
Iti kho, bhikkhave, adhanānaṁ dhane ananuppadiyamāne dāliddiyaṁ vepullamagamāsi. |
Thus, bhikkhus, with wealth not being given to the poor, poverty became widespread. |
Dāliddiye vepullaṁ gate adinnādānaṁ vepullamagamāsi. |
With poverty becoming widespread, the taking of what is not given became widespread. |
Adinnādāne vepullaṁ gate satthaṁ vepullamagamāsi. |
With the taking of what is not given becoming widespread, weapons became widespread. |
Satthe vepullaṁ gate pāṇātipāto vepullamagamāsi. |
With weapons becoming widespread, the taking of life became widespread. |
Pāṇātipāte vepullaṁ gate musāvādo vepullamagamāsi. |
With the taking of life becoming widespread, false speech became widespread. |
Musāvāde vepullaṁ gate pisuṇā vācā vepullamagamāsi. |
With false speech becoming widespread, slanderous speech became widespread. |
Pisuṇāya vācāya vepullaṁ gatāya kāmesumicchācāro vepullamagamāsi. |
With slanderous speech becoming widespread, sexual misconduct became widespread. |
Kāmesumicchācāre vepullaṁ gate dve dhammā vepullamagamaṁsu, pharusā vācā samphappalāpo ca. |
With sexual misconduct becoming widespread, two things became widespread: harsh speech and frivolous chatter. |
Dvīsu dhammesu vepullaṁ gatesu abhijjhābyāpādā vepullamagamaṁsu. |
With these two things becoming widespread, covetousness and ill will became widespread. |
Abhijjhābyāpādesu vepullaṁ gatesu micchādiṭṭhi vepullamagamāsi. |
With covetousness and ill will becoming widespread, wrong view became widespread. |
Micchādiṭṭhiyā vepullaṁ gatāya tayo dhammā vepullamagamaṁsu, adhammarāgo visamalobho micchādhammo. |
With wrong view becoming widespread, three things became widespread: unrighteous lust, immoral greed, and wrong Dhamma. |
Tīsu dhammesu vepullaṁ gatesu ime dhammā vepullamagamaṁsu, amatteyyatā apetteyyatā asāmaññatā abrahmaññatā na kule jeṭṭhāpacāyitā. |
With these three things becoming widespread, these things became widespread: lack of respect for mother, lack of respect for father, lack of respect for ascetics, lack of respect for brahmins, and no deference to the elders of the family. |
Imesu dhammesu vepullaṁ gatesu tesaṁ sattānaṁ āyupi parihāyi, vaṇṇopi parihāyi. |
With these things becoming widespread, the lifespan of those beings declined, their beauty declined. |
Tesaṁ āyunāpi parihāyamānānaṁ vaṇṇenapi parihāyamānānaṁ aḍḍhateyyavassasatāyukānaṁ manussānaṁ vassasatāyukā puttā ahesuṁ. |
As their lifespan declined, as their beauty declined, the sons of humans with a lifespan of two hundred and fifty years had sons with a lifespan of one hundred years. |
5. Dasavassāyukasamaya |
5. The Time of the Ten-Year Lifespan |
Bhavissati, bhikkhave, so samayo, yaṁ imesaṁ manussānaṁ dasavassāyukā puttā bhavissanti. |
There will be a time, bhikkhus, when the sons of these humans will have a lifespan of ten years. |
Dasavassāyukesu, bhikkhave, manussesu pañcavassikā kumārikā alaṁpateyyā bhavissanti. |
Among humans with a lifespan of ten years, bhikkhus, girls of five years will be of marriageable age. |
Dasavassāyukesu, bhikkhave, manussesu imāni rasāni antaradhāyissanti, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ loṇaṁ. |
Among humans with a lifespan of ten years, bhikkhus, these flavors will disappear: ghee, butter, oil, honey, molasses, and salt. |
Dasavassāyukesu, bhikkhave, manussesu kudrūsako aggaṁ bhojanānaṁ bhavissati. |
Among humans with a lifespan of ten years, bhikkhus, kudrūsa grain will be the finest food. |
Seyyathāpi, bhikkhave, etarahi sālimaṁsodano aggaṁ bhojanānaṁ; |
Just as today, bhikkhus, rice with meat is the finest food; |
evameva kho, bhikkhave, dasavassāyukesu manussesu kudrūsako aggaṁ bhojanānaṁ bhavissati. |
in the same way, bhikkhus, among humans with a lifespan of ten years, kudrūsa grain will be the finest food. |
Dasavassāyukesu, bhikkhave, manussesu dasa kusalakammapathā sabbena sabbaṁ antaradhāyissanti, dasa akusalakammapathā atibyādippissanti. |
Among humans with a lifespan of ten years, bhikkhus, the ten wholesome courses of action will completely disappear, and the ten unwholesome courses of action will flourish exceedingly. |
Dasavassāyukesu, bhikkhave, manussesu kusalantipi na bhavissati, kuto pana kusalassa kārako. |
Among humans with a lifespan of ten years, bhikkhus, the word ‘wholesome’ will not exist, let alone a doer of what is wholesome. |
Dasavassāyukesu, bhikkhave, manussesu ye te bhavissanti amatteyyā apetteyyā asāmaññā abrahmaññā na kule jeṭṭhāpacāyino, te pujjā ca bhavissanti pāsaṁsā ca. |
Among humans with a lifespan of ten years, bhikkhus, those who are disrespectful to their mother, disrespectful to their father, disrespectful to ascetics, disrespectful to brahmins, not deferential to the elders of the family, they will be the ones who are honored and praised. |
Seyyathāpi, bhikkhave, etarahi matteyyā petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino pujjā ca pāsaṁsā ca; |
Just as today, bhikkhus, those who are respectful to their mother, respectful to their father, respectful to ascetics, respectful to brahmins, deferential to the elders of the family are honored and praised; |
evameva kho, bhikkhave, dasavassāyukesu manussesu ye te bhavissanti amatteyyā apetteyyā asāmaññā abrahmaññā na kule jeṭṭhāpacāyino, te pujjā ca bhavissanti pāsaṁsā ca. |
in the same way, bhikkhus, among humans with a lifespan of ten years, those who are disrespectful to their mother, disrespectful to their father, disrespectful to ascetics, disrespectful to brahmins, not deferential to the elders of the family, they will be the ones who are honored and praised. |
Dasavassāyukesu, bhikkhave, manussesu na bhavissati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā. |
Among humans with a lifespan of ten years, bhikkhus, there will be no ‘mother,’ or ‘aunt,’ or ‘maternal aunt,’ or ‘teacher’s wife,’ or ‘wives of respected men.’ |
Sambhedaṁ loko gamissati yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā. |
The world will fall into promiscuity, like goats and sheep, chickens and pigs, dogs and jackals. |
Dasavassāyukesu, bhikkhave, manussesu tesaṁ sattānaṁ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ. |
Among humans with a lifespan of ten years, bhikkhus, intense enmity will be established among those beings toward one another, intense ill will, intense malevolence, intense thought of killing. |
Mātupi puttamhi puttassapi mātari; |
A mother for her son, a son for his mother; |
pitupi puttamhi puttassapi pitari; |
a father for his son, a son for his father; |
bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ. |
a brother for his sister, a sister for her brother—intense enmity will be established, intense ill will, intense malevolence, intense thought of killing. |
Seyyathāpi, bhikkhave, māgavikassa migaṁ disvā tibbo āghāto paccupaṭṭhito hoti tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ; |
Just as, bhikkhus, a hunter, upon seeing a deer, has intense enmity established, intense ill will, intense malevolence, intense thought of killing; |
evameva kho, bhikkhave, dasavassāyukesu manussesu tesaṁ sattānaṁ aññamaññamhi tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ. |
in the same way, bhikkhus, among humans with a lifespan of ten years, intense enmity will be established among those beings toward one another, intense ill will, intense malevolence, intense thought of killing. |
Mātupi puttamhi puttassapi mātari; |
A mother for her son, a son for his mother; |
pitupi puttamhi puttassapi pitari; |
a father for his son, a son for his father; |
bhātupi bhaginiyā bhaginiyāpi bhātari tibbo āghāto paccupaṭṭhito bhavissati tibbo byāpādo tibbo manopadoso tibbaṁ vadhakacittaṁ. |
a brother for his sister, a sister for her brother—intense enmity will be established, intense ill will, intense malevolence, intense thought of killing. |
Dasavassāyukesu, bhikkhave, manussesu sattāhaṁ satthantarakappo bhavissati. |
Among humans with a lifespan of ten years, bhikkhus, there will be a seven-day "sword-period." |
Te aññamaññamhi migasaññaṁ paṭilabhissanti. |
They will perceive one another as wild beasts. |
Tesaṁ tiṇhāni satthāni hatthesu pātubhavissanti. |
Sharp weapons will appear in their hands. |
Te tiṇhena satthena ‘esa migo esa migo’ti aññamaññaṁ jīvitā voropessanti. |
With a sharp weapon, thinking ‘this is a wild beast, this is a wild beast,’ they will deprive one another of life. |
Atha kho tesaṁ, bhikkhave, sattānaṁ ekaccānaṁ evaṁ bhavissati: |
Then it will occur to some of those beings, bhikkhus: |
‘mā ca mayaṁ kañci, mā ca amhe koci, yannūna mayaṁ tiṇagahanaṁ vā vanagahanaṁ vā rukkhagahanaṁ vā nadīviduggaṁ vā pabbatavisamaṁ vā pavisitvā vanamūlaphalāhārā yāpeyyāmā’ti. |
‘Let us not kill anyone, and let no one kill us. Why don’t we enter a thicket of grass, or a thicket of woods, or a thicket of trees, or a river-thicket, or a rugged mountain, and subsist on the roots and fruits of the forest?’ |
Te tiṇagahanaṁ vā vanagahanaṁ vā rukkhagahanaṁ vā nadīviduggaṁ vā pabbatavisamaṁ vā pavisitvā sattāhaṁ vanamūlaphalāhārā yāpessanti. |
They will enter a thicket of grass, or a thicket of woods, or a thicket of trees, or a river-thicket, or a rugged mountain, and for seven days they will subsist on the roots and fruits of the forest. |
Te tassa sattāhassa accayena tiṇagahanā vanagahanā rukkhagahanā nadīviduggā pabbatavisamā nikkhamitvā aññamaññaṁ āliṅgitvā sabhāgāyissanti samassāsissanti: |
At the end of those seven days, having come out from the grass-thicket, the wood-thicket, the tree-thicket, the river-thicket, the rugged mountain, they will embrace one another, and in assembly, they will console one another: |
‘diṭṭhā, bho, sattā jīvasi, diṭṭhā, bho, sattā jīvasī’ti. |
‘It is wonderful, friend, that you are alive! It is wonderful, friend, that you are alive!’ |
6. Āyuvaṇṇādivaḍḍhanakathā |
6. The Story of the Increase of Lifespan and Beauty |
Atha kho tesaṁ, bhikkhave, sattānaṁ evaṁ bhavissati: |
Then it will occur to those beings, bhikkhus: |
‘mayaṁ kho akusalānaṁ dhammānaṁ samādānahetu evarūpaṁ āyataṁ ñātikkhayaṁ pattā. |
‘It is because we undertook unwholesome things that we have reached such a great loss of our kin. |
Yannūna mayaṁ kusalaṁ kareyyāma. |
Why don’t we do what is wholesome? |
Kiṁ kusalaṁ kareyyāma? |
What wholesome thing could we do? |
Yannūna mayaṁ pāṇātipātā virameyyāma, idaṁ kusalaṁ dhammaṁ samādāya vatteyyāmā’ti. |
Why don’t we refrain from taking life? Let us undertake this wholesome thing and practice it.’ |
Te pāṇātipātā viramissanti, idaṁ kusalaṁ dhammaṁ samādāya vattissanti. |
They will refrain from taking life; they will undertake this wholesome thing and practice it. |
Te kusalānaṁ dhammānaṁ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti. |
Because they undertook wholesome things, they will increase in lifespan, they will increase in beauty. |
Tesaṁ āyunāpi vaḍḍhamānānaṁ vaṇṇenapi vaḍḍhamānānaṁ dasavassāyukānaṁ manussānaṁ vīsativassāyukā puttā bhavissanti. |
As they increase in lifespan, as they increase in beauty, the sons of humans with a lifespan of ten years will have sons with a lifespan of twenty years. |
Atha kho tesaṁ, bhikkhave, sattānaṁ evaṁ bhavissati: |
Then it will occur to those beings, bhikkhus: |
‘mayaṁ kho kusalānaṁ dhammānaṁ samādānahetu āyunāpi vaḍḍhāma, vaṇṇenapi vaḍḍhāma. |
‘It is because we undertook wholesome things that we are increasing in lifespan, increasing in beauty. |
Yannūna mayaṁ bhiyyoso mattāya kusalaṁ kareyyāma. |
Why don’t we do even more wholesome things? |
Kiṁ kusalaṁ kareyyāma? |
What wholesome thing could we do? |
Yannūna mayaṁ adinnādānā virameyyāma … kāmesumicchācārā virameyyāma … musāvādā virameyyāma … pisuṇāya vācāya virameyyāma … pharusāya vācāya virameyyāma … samphappalāpā virameyyāma … abhijjhaṁ pajaheyyāma … byāpādaṁ pajaheyyāma … micchādiṭṭhiṁ pajaheyyāma … tayo dhamme pajaheyyāma—adhammarāgaṁ visamalobhaṁ micchādhammaṁ … yannūna mayaṁ matteyyā assāma petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṁ kusalaṁ dhammaṁ samādāya vatteyyāmā’ti. |
Why don’t we refrain from taking what is not given ... refrain from sexual misconduct ... refrain from false speech ... refrain from slanderous speech ... refrain from harsh speech ... refrain from frivolous chatter ... abandon covetousness ... abandon ill will ... abandon wrong view ... abandon the three things—unrighteous lust, immoral greed, and wrong Dhamma ... why don’t we be respectful of mother and father, respectful of ascetics and brahmins, and deferential to the elders of the family? Let us undertake this wholesome thing and practice it.’ |
Te matteyyā bhavissanti petteyyā sāmaññā brahmaññā kule jeṭṭhāpacāyino, idaṁ kusalaṁ dhammaṁ samādāya vattissanti. |
They will be respectful of mother and father, respectful of ascetics and brahmins, and deferential to the elders of the family; they will undertake this wholesome thing and practice it. |
Te kusalānaṁ dhammānaṁ samādānahetu āyunāpi vaḍḍhissanti, vaṇṇenapi vaḍḍhissanti. |
Because they undertook wholesome things, they will increase in lifespan, they will increase in beauty. |
Tesaṁ āyunāpi vaḍḍhamānānaṁ vaṇṇenapi vaḍḍhamānānaṁ vīsativassāyukānaṁ manussānaṁ cattārīsavassāyukā puttā bhavissanti … cattārīsavassāyukānaṁ manussānaṁ asītivassāyukā puttā bhavissanti … asītivassāyukānaṁ manussānaṁ saṭṭhivassasatāyukā puttā bhavissanti … saṭṭhivassasatāyukānaṁ manussānaṁ vīsatitivassasatāyukā puttā bhavissanti … vīsatitivassasatāyukānaṁ manussānaṁ cattārīsachabbassasatāyukā puttā bhavissanti. |
As they increase in lifespan, as they increase in beauty, the sons of humans with a lifespan of twenty years will have sons with a lifespan of forty years ... the sons of humans with a lifespan of forty years will have sons with a lifespan of eighty years ... the sons of humans with a lifespan of eighty years will have sons with a lifespan of one hundred and sixty years ... the sons of humans with a lifespan of one hundred and sixty years will have sons with a lifespan of three hundred and twenty years ... the sons of humans with a lifespan of three hundred and twenty years will have sons with a lifespan of six hundred and forty years. |
Cattārīsachabbassasatāyukānaṁ manussānaṁ dvevassasahassāyukā puttā bhavissanti … dvevassasahassāyukānaṁ manussānaṁ cattārivassasahassāyukā puttā bhavissanti … cattārivassasahassāyukānaṁ manussānaṁ aṭṭhavassasahassāyukā puttā bhavissanti … aṭṭhavassasahassāyukānaṁ manussānaṁ vīsativassasahassāyukā puttā bhavissanti … vīsativassasahassāyukānaṁ manussānaṁ cattārīsavassasahassāyukā puttā bhavissanti … cattārīsavassasahassāyukānaṁ manussānaṁ asītivassasahassāyukā puttā bhavissanti … asītivassasahassāyukesu, bhikkhave, manussesu pañcavassasatikā kumārikā alaṁpateyyā bhavissanti. |
The sons of humans with a lifespan of six hundred and forty years will have sons with a lifespan of two thousand years ... the sons of humans with a lifespan of two thousand years will have sons with a lifespan of four thousand years ... the sons of humans with a lifespan of four thousand years will have sons with a lifespan of eight thousand years ... the sons of humans with a lifespan of eight thousand years will have sons with a lifespan of twenty thousand years ... the sons of humans with a lifespan of twenty thousand years will have sons with a lifespan of forty thousand years ... the sons of humans with a lifespan of forty thousand years will have sons with a lifespan of eighty thousand years ... Among humans with a lifespan of eighty thousand years, bhikkhus, girls of five hundred years will be of marriageable age. |
7. Saṅkharājauppatti |
7. The Arising of King Saṅkha |
Asītivassasahassāyukesu, bhikkhave, manussesu tayo ābādhā bhavissanti, icchā, anasanaṁ, jarā. |
Among humans with a lifespan of eighty thousand years, bhikkhus, there will be three afflictions: desire, hunger, and old age. |
Asītivassasahassāyukesu, bhikkhave, manussesu ayaṁ jambudīpo iddho ceva bhavissati phīto ca, kukkuṭasampātikā gāmanigamarājadhāniyo. |
Among humans with a lifespan of eighty thousand years, bhikkhus, this continent of Jambudīpa will be mighty and prosperous, with villages, towns, and capital cities as close as a rooster’s flight. |
Asītivassasahassāyukesu, bhikkhave, manussesu ayaṁ jambudīpo avīci maññe phuṭo bhavissati manussehi, seyyathāpi naḷavanaṁ vā saravanaṁ vā. |
Among humans with a lifespan of eighty thousand years, bhikkhus, this continent of Jambudīpa will be teeming with people, just as a forest of reeds or a forest of rushes is teeming. |
Asītivassasahassāyukesu, bhikkhave, manussesu ayaṁ bārāṇasī ketumatī nāma rājadhānī bhavissati iddhā ceva phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. |
Among humans with a lifespan of eighty thousand years, bhikkhus, this Bārāṇasī will be a capital city named Ketumatī, mighty and prosperous, with many people, crowded with humans, and bountiful. |
Asītivassasahassāyukesu, bhikkhave, manussesu imasmiṁ jambudīpe caturāsītinagarasahassāni bhavissanti ketumatīrājadhānīpamukhāni. |
Among humans with a lifespan of eighty thousand years, bhikkhus, in this continent of Jambudīpa there will be eighty-four thousand cities, with Ketumatī as the capital. |
Asītivassasahassāyukesu, bhikkhave, manussesu ketumatiyā rājadhāniyā saṅkho nāma rājā uppajjissati cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. |
Among humans with a lifespan of eighty thousand years, bhikkhus, in the capital city of Ketumatī, a king named Saṅkha will arise, a wheel-turning monarch, a righteous king of the Dhamma, a conqueror of the four quarters, who has established the security of his country and is possessed of the seven treasures. |
Tassimāni satta ratanāni bhavissanti, seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. |
These will be his seven treasures: the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and seventh, the counselor-treasure. |
Parosahassaṁ kho panassa puttā bhavissanti sūrā vīraṅgarūpā parasenappamaddanā. |
He will have more than a thousand sons who are brave, of heroic stature, crushers of foreign armies. |
So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasissati. |
He will dwell having conquered this sea-girt land without a rod, without a weapon, by the Dhamma. |
8. Metteyyabuddhuppāda |
8. The Arising of the Buddha Metteyya |
Asītivassasahassāyukesu, bhikkhave, manussesu metteyyo nāma bhagavā loke uppajjissati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
Among humans with a lifespan of eighty thousand years, bhikkhus, a Blessed One named Metteyya will arise in the world, an Arahant, a perfectly enlightened one, accomplished in true knowledge and conduct, sublime, a knower of the world, an unsurpassed guide for persons to be tamed, a teacher of gods and humans, a Buddha, a Blessed One. |
Seyyathāpāhametarahi loke uppanno arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
Just as I have now arisen in the world, an Arahant, a perfectly enlightened one, accomplished in true knowledge and conduct, sublime, 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 pavedessati, seyyathāpāhametarahi imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedemi. |
He, having realized it for himself with direct knowledge, will make known this world with its devas, its Māras, and its Brahmās, this generation with its ascetics and brahmins, with its rulers and people, just as I, having realized it for myself with direct knowledge, now make it known. |
So dhammaṁ desessati ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsessati; |
He will teach the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he will reveal the holy life, completely perfect and pure; |
seyyathāpāhametarahi dhammaṁ desemi ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsemi. |
just as I now teach the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; I reveal the holy life, completely perfect and pure. |
So anekasahassaṁ bhikkhusaṅghaṁ pariharissati, seyyathāpāhametarahi anekasataṁ bhikkhusaṅghaṁ pariharāmi. |
He will lead a Saṅgha of many thousands of bhikkhus, just as I now lead a Saṅgha of many hundreds of bhikkhus. |
Atha kho, bhikkhave, saṅkho nāma rājā yo so yūpo raññā mahāpanādena kārāpito. |
Then, bhikkhus, King Saṅkha will have the sacrificial post that was erected by King Mahāpanāda raised up. |
Taṁ yūpaṁ ussāpetvā ajjhāvasitvā taṁ datvā vissajjitvā samaṇabrāhmaṇakapaṇaddhikavaṇibbakayācakānaṁ dānaṁ datvā metteyyassa bhagavato arahato sammāsambuddhassa santike kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajissati. |
Having raised that post, and dwelling there, having given it up and renounced it, having given gifts to ascetics, brahmins, the destitute, wayfarers, merchants, and beggars, in the presence of the Blessed One Metteyya, the Arahant, the perfectly enlightened one, he will shave off his hair and beard, put on the saffron robes, and go forth from the household life into homelessness. |
So evaṁ pabbajito samāno eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati. |
Having gone forth thus, being alone, secluded, diligent, ardent, and resolute, he will, before long—for the sake of which clansmen rightly go forth from the household life into homelessness, that supreme goal of the holy life—realize it for himself with direct knowledge in this very life, and entering into it, he will dwell. |
Attadīpā, bhikkhave, viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. |
Dwell, bhikkhus, as islands unto yourselves, as refuges unto yourselves, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. |
Kathañca, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo? |
And how, bhikkhus, does a bhikkhu dwell as an island unto himself, as a refuge unto himself, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge? |
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, and mindful, having removed covetousness and displeasure in regard to the world. |
Vedanāsu vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
He dwells contemplating feelings in feelings ...etc... he dwells contemplating mind in mind ...etc... he dwells contemplating phenomena in phenomena, ardent, clearly comprehending, and mindful, having removed covetousness and displeasure in regard to the world. |
Evaṁ kho, bhikkhave, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo dhammadīpo dhammasaraṇo anaññasaraṇo. |
It is in this way, bhikkhus, that a bhikkhu dwells as an island unto himself, as a refuge unto himself, with no other refuge; with the Dhamma as an island, with the Dhamma as a refuge, with no other refuge. |
9. Bhikkhunoāyuvaṇṇādivaḍḍhanakathā |
9. The Story of the Bhikkhu's Increase in Lifespan and Beauty |
Gocare, bhikkhave, caratha sake pettike visaye. |
Roam, bhikkhus, in your own proper domain, your ancestral pasture. |
Gocare, bhikkhave, carantā sake pettike visaye āyunāpi vaḍḍhissatha, vaṇṇenapi vaḍḍhissatha, sukhenapi vaḍḍhissatha, bhogenapi vaḍḍhissatha, balenapi vaḍḍhissatha. |
For bhikkhus roaming in their own proper domain, their ancestral pasture, you will increase in lifespan, increase in beauty, increase in happiness, increase in wealth, and increase in power. |
Kiñca, bhikkhave, bhikkhuno āyusmiṁ? |
And what, bhikkhus, is in the lifespan of a bhikkhu? |
Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. |
Here, bhikkhus, a bhikkhu develops the basis for spiritual power that possesses concentration due to desire and volitional formations. He develops the basis for spiritual power that possesses concentration due to energy and volitional formations. He develops the basis for spiritual power that possesses concentration due to mind and volitional formations. He develops the basis for spiritual power that possesses concentration due to investigation and volitional formations. |
So imesaṁ catunnaṁ iddhipādānaṁ bhāvitattā bahulīkatattā ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā. |
Having developed and cultivated these four bases for spiritual power, if he so wishes, he could remain for the eon or for the remainder of the eon. |
Idaṁ kho, bhikkhave, bhikkhuno āyusmiṁ. |
This, bhikkhus, is in the lifespan of a bhikkhu. |
Kiñca, bhikkhave, bhikkhuno vaṇṇasmiṁ? |
And what, bhikkhus, is in the beauty of a bhikkhu? |
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, endowed with good conduct and resort, seeing danger in the slightest faults, and undertaking the training rules, he trains in them. |
Idaṁ kho, bhikkhave, bhikkhuno vaṇṇasmiṁ. |
This, bhikkhus, is in the beauty of a bhikkhu. |
Kiñca, bhikkhave, bhikkhuno sukhasmiṁ? |
And what, bhikkhus, is in the happiness of a bhikkhu? |
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, bhikkhus, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. |
With the stilling of thought and examination ...etc... the second jhāna ... the third jhāna ... he enters and dwells in the fourth jhāna. |
Idaṁ kho, bhikkhave, bhikkhuno, sukhasmiṁ. |
This, bhikkhus, is in the happiness of a bhikkhu. |
Kiñca, bhikkhave, bhikkhuno bhogasmiṁ? |
And what, bhikkhus, is in the wealth of a bhikkhu? |
Idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati tathā dutiyaṁ. |
Here, bhikkhus, a bhikkhu dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second. |
Tathā tatiyaṁ. |
Likewise the third. |
Tathā catutthaṁ. |
Likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
Thus above, below, across, everywhere, and in every way, he dwells pervading the entire world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility and without ill will. |
Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. |
With a mind imbued with compassion ...etc... with a mind imbued with altruistic joy ...etc... he dwells pervading one quarter with a mind imbued with equanimity. |
Tathā dutiyaṁ. |
Likewise the second. |
Tathā tatiyaṁ. |
Likewise the third. |
Tathā catutthaṁ. |
Likewise the fourth. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
Thus above, below, across, everywhere, and in every way, he dwells pervading the entire world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will. |
Idaṁ kho, bhikkhave, bhikkhuno bhogasmiṁ. |
This, bhikkhus, is in the wealth of a bhikkhu. |
Kiñca, bhikkhave, bhikkhuno balasmiṁ? |
And what, bhikkhus, is in the power of a bhikkhu? |
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, 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. |
Idaṁ kho, bhikkhave, bhikkhuno balasmiṁ. |
This, bhikkhus, is in the power of a bhikkhu. |
Nāhaṁ, bhikkhave, aññaṁ ekabalampi samanupassāmi yaṁ evaṁ duppasahaṁ, yathayidaṁ, bhikkhave, mārabalaṁ. |
I do not see, bhikkhus, any other single power that is so difficult to overcome as this, bhikkhus, the power of Māra. |
Kusalānaṁ, bhikkhave, dhammānaṁ samādānahetu evamidaṁ puññaṁ pavaḍḍhatī”ti. |
It is due to undertaking wholesome states, bhikkhus, that merit increases in this way.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Those bhikkhus, gratified, rejoiced in the Blessed One’s words. |
Cakkavattisuttaṁ niṭṭhitaṁ tatiyaṁ. |
The Sutta of the Wheel-Turning Ruler, the third, is finished. |
dn27 |
DN 27 |
Dīgha Nikāya 27 |
The Long Discourses 27 |
Aggaññasutta |
On Knowledge of Beginnings |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde. |
Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthī in the Eastern Park, in the Palace of Migāra's Mother. |
Tena kho pana samayena vāseṭṭhabhāradvājā bhikkhūsu parivasanti bhikkhubhāvaṁ ākaṅkhamānā. |
At that time, Vāseṭṭha and Bhāradvāja were living among the bhikkhus, aspiring to the state of a bhikkhu. |
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamati. |
Then the Blessed One, having emerged from seclusion in the evening, descended from the palace and was walking in the open air in the shade of the palace. |
Addasā kho vāseṭṭho bhagavantaṁ sāyanhasamayaṁ paṭisallānā vuṭṭhitaṁ pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamantaṁ. |
Vāseṭṭha saw the Blessed One, having emerged from seclusion in the evening, descend from the palace and walk in the open air in the shade of the palace. |
Disvāna bhāradvājaṁ āmantesi: |
Having seen him, he addressed Bhāradvāja: |
“ayaṁ, āvuso bhāradvāja, bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito pāsādā orohitvā pāsādapacchāyāyaṁ abbhokāse caṅkamati. |
"Friend Bhāradvāja, the Blessed One has emerged from seclusion in the evening, has descended from the palace and is walking in the open air in the shade of the palace. |
Āyāmāvuso bhāradvāja, yena bhagavā tenupasaṅkamissāma; |
Let us go, friend Bhāradvāja, to where the Blessed One is; |
appeva nāma labheyyāma bhagavato santikā dhammiṁ kathaṁ savanāyā”ti. |
perhaps we might get to hear a talk on the Dhamma from the Blessed One himself." |
“Evamāvuso”ti kho bhāradvājo vāseṭṭhassa paccassosi. |
"Yes, friend," Bhāradvāja replied to Vāseṭṭha. |
Atha kho vāseṭṭhabhāradvājā yena bhagavā tenupasaṅkamiṁsu; |
Then Vāseṭṭha and Bhāradvāja went to where the Blessed One was; |
upasaṅkamitvā bhagavantaṁ abhivādetvā bhagavantaṁ caṅkamantaṁ anucaṅkamiṁsu. |
having approached, they paid homage to the Blessed One and followed the Blessed One as he was walking. |
Atha kho bhagavā vāseṭṭhaṁ āmantesi: |
Then the Blessed One addressed Vāseṭṭha: |
“tumhe khvattha, vāseṭṭha, brāhmaṇajaccā brāhmaṇakulīnā brāhmaṇakulā agārasmā anagāriyaṁ pabbajitā, kacci vo, vāseṭṭha, brāhmaṇā na akkosanti na paribhāsantī”ti? |
You are brahmins by birth, Vāseṭṭha, of brahmin families, having gone forth from a brahmin family from the household life into homelessness. Do the brahmins, Vāseṭṭha, not revile and abuse you? |
“Taggha no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti. |
Indeed, venerable sir, the brahmins do revile and abuse us with their own kind of abuse, fully, not incompletely. |
“Yathā kathaṁ pana vo, vāseṭṭha, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti? |
In what way, Vāseṭṭha, do the brahmins revile and abuse you with their own kind of abuse, fully, not incompletely? |
“Brāhmaṇā, bhante, evamāhaṁsu: |
"The brahmins, venerable sir, say this: |
‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā. |
‘The brahmin is the highest caste, other castes are low. |
Brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā. |
The brahmin is the fair caste, other castes are dark. |
Brāhmaṇāva sujjhanti, no abrāhmaṇā. |
Only brahmins are purified, not non-brahmins. |
Brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā. |
Brahmins are the true sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā. |
Te tumhe seṭṭhaṁ vaṇṇaṁ hitvā hīnamattha vaṇṇaṁ ajjhupagatā, yadidaṁ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce. |
You have abandoned the highest caste and have gone over to the low caste, that is, to these shavelings, ascetics, servants, dark ones, born from the feet of our kinsman. |
Tayidaṁ na sādhu, tayidaṁ nappatirūpaṁ, yaṁ tumhe seṭṭhaṁ vaṇṇaṁ hitvā hīnamattha vaṇṇaṁ ajjhupagatā yadidaṁ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce’ti. |
This is not good, this is not proper, that you have abandoned the highest caste and have gone over to the low caste, that is, to these shavelings, ascetics, servants, dark ones, born from the feet of our kinsman.’ |
Evaṁ kho no, bhante, brāhmaṇā akkosanti paribhāsanti attarūpāya paribhāsāya paripuṇṇāya, no aparipuṇṇāyā”ti. |
In this way, venerable sir, the brahmins revile and abuse us with their own kind of abuse, fully, not incompletely." |
“Taggha vo, vāseṭṭha, brāhmaṇā porāṇaṁ assarantā evamāhaṁsu: |
"Indeed, Vāseṭṭha, the brahmins, not remembering the ancient past, say this: |
‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; |
‘The brahmin is the highest caste, other castes are low; |
brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; |
the brahmin is the fair caste, other castes are dark; |
brāhmaṇāva sujjhanti, no abrāhmaṇā; |
only brahmins are purified, not non-brahmins; |
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. |
brahmins are the true sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ |
Dissanti kho pana, vāseṭṭha, brāhmaṇānaṁ brāhmaṇiyo utuniyopi gabbhiniyopi vijāyamānāpi pāyamānāpi. |
But it can be seen, Vāseṭṭha, that the wives of brahmins have their periods, become pregnant, give birth, and give suck. |
Te ca brāhmaṇā yonijāva samānā evamāhaṁsu: |
And these brahmins, being born from a womb, say this: |
‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; |
‘The brahmin is the highest caste, other castes are low; |
brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; |
the brahmin is the fair caste, other castes are dark; |
brāhmaṇāva sujjhanti, no abrāhmaṇā; |
only brahmins are purified, not non-brahmins; |
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. |
brahmins are the true sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ |
Te brahmānañceva abbhācikkhanti, musā ca bhāsanti, bahuñca apuññaṁ pasavanti. |
They both misrepresent Brahmā and speak falsely, and they generate much demerit. |
1. Catuvaṇṇasuddhi |
1. The Purity of the Four Castes |
Cattārome, vāseṭṭha, vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. |
There are these four castes, Vāseṭṭha—khattiyas, brahmins, vessas, and suddas. |
Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. |
A khattiya here, Vāseṭṭha, may be one who destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks slanderously, speaks harshly, indulges in idle chatter, is covetous, has a mind of ill will, and holds wrong view. |
Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā sāvajjā sāvajjasaṅkhātā asevitabbā asevitabbasaṅkhātā naalamariyā naalamariyasaṅkhātā kaṇhā kaṇhavipākā viññugarahitā, khattiyepi te idhekacce sandissanti. |
Thus, Vāseṭṭha, these things which are unwholesome, reckoned as unwholesome, blameworthy, reckoned as blameworthy, not to be cultivated, reckoned as not to be cultivated, not befitting a noble one, reckoned as not befitting a noble one, dark with dark results, censured by the wise—these are found here in some khattiyas. |
Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha …pe… suddopi kho, vāseṭṭha, idhekacco pāṇātipātī hoti adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhī. |
A brahmin also, Vāseṭṭha ...etc... a vessa also, Vāseṭṭha ...etc... a sudda also, Vāseṭṭha, may be one who destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks slanderously, speaks harshly, indulges in idle chatter, is covetous, has a mind of ill will, and holds wrong view. |
Iti kho, vāseṭṭha, yeme dhammā akusalā akusalasaṅkhātā …pe… kaṇhā kaṇhavipākā viññugarahitā; |
Thus, Vāseṭṭha, these things which are unwholesome, reckoned as unwholesome ...etc... dark with dark results, censured by the wise; |
suddepi te idhekacce sandissanti. |
these are found here in some suddas. |
Khattiyopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, pisuṇāya vācāya paṭivirato, pharusāya vācāya paṭivirato, samphappalāpā paṭivirato, anabhijjhālu abyāpannacitto, sammādiṭṭhī. |
A khattiya here, Vāseṭṭha, may be one who refrains from destroying life, refrains from taking what is not given, refrains from sexual misconduct, refrains from false speech, refrains from slanderous speech, refrains from harsh speech, refrains from idle chatter, is not covetous, has a mind without ill will, and holds right view. |
Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā, khattiyepi te idhekacce sandissanti. |
Thus, Vāseṭṭha, these things which are wholesome, reckoned as wholesome, blameless, reckoned as blameless, to be cultivated, reckoned as to be cultivated, befitting a noble one, reckoned as befitting a noble one, bright with bright results, praised by the wise—these are found here in some khattiyas. |
Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha …pe… suddopi kho, vāseṭṭha, idhekacco pāṇātipātā paṭivirato hoti …pe… anabhijjhālu, abyāpannacitto, sammādiṭṭhī. |
A brahmin also, Vāseṭṭha ...etc... a vessa also, Vāseṭṭha ...etc... a sudda also, Vāseṭṭha, may be one who refrains from destroying life ...etc... is not covetous, has a mind without ill will, and holds right view. |
Iti kho, vāseṭṭha, yeme dhammā kusalā kusalasaṅkhātā anavajjā anavajjasaṅkhātā sevitabbā sevitabbasaṅkhātā alamariyā alamariyasaṅkhātā sukkā sukkavipākā viññuppasatthā; |
Thus, Vāseṭṭha, these things which are wholesome, reckoned as wholesome, blameless, reckoned as blameless, to be cultivated, reckoned as to be cultivated, befitting a noble one, reckoned as befitting a noble one, bright with bright results, praised by the wise; |
suddepi te idhekacce sandissanti. |
these are found here in some suddas. |
Imesu kho, vāseṭṭha, catūsu vaṇṇesu evaṁ ubhayavokiṇṇesu vattamānesu kaṇhasukkesu dhammesu viññugarahitesu ceva viññuppasatthesu ca yadettha brāhmaṇā evamāhaṁsu: |
Since, Vāseṭṭha, among these four castes, there is this mixture of both dark and bright qualities, censured and praised by the wise, that the brahmins say this: |
‘brāhmaṇova seṭṭho vaṇṇo, hīnā aññe vaṇṇā; |
‘The brahmin is the highest caste, other castes are low; |
brāhmaṇova sukko vaṇṇo, kaṇhā aññe vaṇṇā; |
the brahmin is the fair caste, other castes are dark; |
brāhmaṇāva sujjhanti, no abrāhmaṇā; |
only brahmins are purified, not non-brahmins; |
brāhmaṇāva brahmuno puttā orasā mukhato jātā brahmajā brahmanimmitā brahmadāyādā’ti. |
brahmins are the true sons of Brahmā, born from his mouth, born of Brahmā, created by Brahmā, heirs of Brahmā.’ |
Taṁ tesaṁ viññū nānujānanti. |
The wise do not agree with them on that. |
Taṁ kissa hetu? |
For what reason? |
Imesañhi, vāseṭṭha, catunnaṁ vaṇṇānaṁ yo hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so nesaṁ aggamakkhāyati dhammeneva, no adhammena. |
Among these four castes, Vāseṭṭha, whoever is a bhikkhu, 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 destroyed, who is liberated by right knowledge—he is declared the chief among them, by Dhamma, not by non-Dhamma. |
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ, diṭṭhe ceva dhamme abhisamparāyañca. |
For the Dhamma, Vāseṭṭha, is the best among this generation, both in this life and in the life to come. |
Tadamināpetaṁ, vāseṭṭha, pariyāyena veditabbaṁ, yathā dhammova seṭṭho janetasmiṁ, diṭṭhe ceva dhamme abhisamparāyañca. |
This can be known, Vāseṭṭha, by this line of reasoning, how the Dhamma is the best among this generation, both in this life and in the life to come. |
Jānāti kho, vāseṭṭha, rājā pasenadi kosalo: |
King Pasenadi of Kosala knows, Vāseṭṭha: |
‘samaṇo gotamo anantarā sakyakulā pabbajito’ti. |
‘The ascetic Gotama has gone forth from the neighboring Sakyan clan.’ |
Sakyā kho pana, vāseṭṭha, rañño pasenadissa kosalassa anuyuttā bhavanti. |
The Sakyans, Vāseṭṭha, are vassals of King Pasenadi of Kosala. |
Karonti kho, vāseṭṭha, sakyā raññe pasenadimhi kosale nipaccakāraṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ. |
The Sakyans, Vāseṭṭha, show deference to King Pasenadi of Kosala, with salutation, rising, respectful gesture, and proper service. |
Iti kho, vāseṭṭha, yaṁ karonti sakyā raññe pasenadimhi kosale nipaccakāraṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ, karoti taṁ rājā pasenadi kosalo tathāgate nipaccakāraṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ, na naṁ ‘sujāto samaṇo gotamo, dujjātohamasmi. |
Thus, Vāseṭṭha, the deference, salutation, rising, respectful gesture, and proper service that the Sakyans show to King Pasenadi of Kosala, that same deference, salutation, rising, respectful gesture, and proper service King Pasenadi of Kosala shows to the Tathāgata, not thinking, ‘The ascetic Gotama is well-born, I am ill-born. |
Balavā samaṇo gotamo, dubbalohamasmi. |
The ascetic Gotama is powerful, I am weak. |
Pāsādiko samaṇo gotamo, dubbaṇṇohamasmi. |
The ascetic Gotama is handsome, I am ugly. |
Mahesakkho samaṇo gotamo, appesakkhohamasmī’ti. |
The ascetic Gotama is of great authority, I am of little authority.’ |
Atha kho naṁ dhammaṁyeva sakkaronto dhammaṁ garuṁ karonto dhammaṁ mānento dhammaṁ pūjento dhammaṁ apacāyamāno evaṁ rājā pasenadi kosalo tathāgate nipaccakāraṁ karoti, abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ. |
But it is the Dhamma that he honors, the Dhamma that he respects, the Dhamma that he reveres, the Dhamma that he venerates, the Dhamma that he esteems, thus King Pasenadi of Kosala shows deference to the Tathāgata, with salutation, rising, respectful gesture, and proper service. |
Imināpi kho etaṁ, vāseṭṭha, pariyāyena veditabbaṁ, yathā dhammova seṭṭho janetasmiṁ, diṭṭhe ceva dhamme abhisamparāyañca. |
By this line of reasoning too, Vāseṭṭha, this is to be known, how the Dhamma is the best among this generation, both in this life and in the life to come. |
Tumhe khvattha, vāseṭṭha, nānājaccā nānānāmā nānāgottā nānākulā agārasmā anagāriyaṁ pabbajitā. |
You, Vāseṭṭha, are of different births, different names, different clans, different families, having gone forth from the household life into homelessness. |
‘Ke tumhe’ti—puṭṭhā samānā ‘samaṇā sakyaputtiyāmhā’ti—paṭijānātha. |
When asked, ‘Who are you?’ you declare, ‘We are ascetics, followers of the Sakyan son.’ |
Yassa kho panassa, vāseṭṭha, tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, tassetaṁ kallaṁ vacanāya: |
For one, Vāseṭṭha, whose faith in the Tathāgata is settled, rooted, established, firm, unshakeable by any ascetic or brahmin, by any god, by Māra, by Brahmā, or by anyone in the world, it is fitting for him to say: |
‘bhagavatomhi putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo’ti. |
‘I am a true son of the Blessed One, born from his mouth, born of the Dhamma, created by the Dhamma, an heir of the Dhamma.’ |
Taṁ kissa hetu? |
For what reason? |
Tathāgatassa hetaṁ, vāseṭṭha, adhivacanaṁ ‘dhammakāyo’ itipi, ‘brahmakāyo’ itipi, ‘dhammabhūto’ itipi, ‘brahmabhūto’ itipi. |
This, Vāseṭṭha, is a designation for the Tathāgata: ‘Dhamma-body’ it is, and ‘Brahmā-body’ it is, and ‘Dhamma-become’ it is, and ‘Brahmā-become’ it is. |
Hoti kho so, vāseṭṭha, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko saṁvaṭṭati. |
There is a time, Vāseṭṭha, when, after a long period, sooner or later, this world contracts. |
Saṁvaṭṭamāne loke yebhuyyena sattā ābhassarasaṁvattanikā honti. |
When the world is contracting, beings are mostly reborn in the Ābhassara Brahmā-world. |
Te tattha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti. |
There they are mind-made, feeding on rapture, self-luminous, moving through the air, glorious, and they remain for a long, long time. |
Hoti kho so, vāseṭṭha, samayo yaṁ kadāci karahaci dīghassa addhuno accayena ayaṁ loko vivaṭṭati. |
There is a time, Vāseṭṭha, when, after a long period, sooner or later, this world expands. |
Vivaṭṭamāne loke yebhuyyena sattā ābhassarakāyā cavitvā itthattaṁ āgacchanti. |
When the world is expanding, beings mostly pass away from the Ābhassara-body and come to this state. |
Tedha honti manomayā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino ciraṁ dīghamaddhānaṁ tiṭṭhanti. |
And here they are mind-made, feeding on rapture, self-luminous, moving through the air, glorious, and they remain for a long, long time. |
2. Rasapathavipātubhāva |
2. The Appearance of the Earth-Savor |
Ekodakībhūtaṁ kho pana, vāseṭṭha, tena samayena hoti andhakāro andhakāratimisā. |
At that time, Vāseṭṭha, there was just a single mass of water, and it was dark, a dense darkness. |
Na candimasūriyā paññāyanti, na nakkhattāni tārakarūpāni paññāyanti, na rattindivā paññāyanti, na māsaḍḍhamāsā paññāyanti, na utusaṁvaccharā paññāyanti, na itthipumā paññāyanti, sattā sattātveva saṅkhyaṁ gacchanti. |
The moon and sun were not discerned, the constellations and stars were not discerned, night and day were not discerned, the month and half-month were not discerned, the seasons and years were not discerned, female and male were not discerned. Beings were just reckoned as beings. |
Atha kho tesaṁ, vāseṭṭha, sattānaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani; |
Then, Vāseṭṭha, for those beings, after a long period, sooner or later, an earth-savor spread out upon the water; |
seyyathāpi nāma payaso tattassa nibbāyamānassa upari santānakaṁ hoti; |
just as the skin that forms on the surface of hot milk-rice as it cools; |
evameva pāturahosi. |
so it appeared. |
Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi. |
It was endowed with color, endowed with scent, endowed with taste. Just like fine ghee or fine butter, so was its color. |
Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; |
Just like pure, wild honey, so was its sweet taste. |
evamassādā ahosi. |
Then, Vāseṭṭha, a certain being of a greedy nature, said: |
Atha kho, vāseṭṭha, aññataro satto lolajātiko: |
‘Hey, what will this be?’ and tasted the earth-savor with his finger. |
‘ambho, kimevidaṁ bhavissatī’ti rasapathaviṁ aṅguliyā sāyi. |
As he tasted the earth-savor with his finger, it pleased him, and craving arose in him. |
Tassa rasapathaviṁ aṅguliyā sāyato acchādesi, taṇhā cassa okkami. |
Other beings too, Vāseṭṭha, following the example of that being, tasted the earth-savor with their finger. |
Aññepi kho, vāseṭṭha, sattā tassa sattassa diṭṭhānugatiṁ āpajjamānā rasapathaviṁ aṅguliyā sāyiṁsu. |
As they tasted the earth-savor with their finger, it pleased them, and craving arose in them. |
Tesaṁ rasapathaviṁ aṅguliyā sāyataṁ acchādesi, taṇhā ca tesaṁ okkami. |
|
| 3. The Appearance of the Sun and Moon | |
3. Candimasūriyādipātubhāva |
Then, Vāseṭṭha, those beings began to eat the earth-savor, breaking it off in lumps with their hands. |
Atha kho te, vāseṭṭha, sattā rasapathaviṁ hatthehi āluppakārakaṁ upakkamiṁsu paribhuñjituṁ. |
When, Vāseṭṭha, those beings began to eat the earth-savor, breaking it off in lumps with their hands, |
Yato kho te, vāseṭṭha, sattā rasapathaviṁ hatthehi āluppakārakaṁ upakkamiṁsu paribhuñjituṁ. |
then the self-luminosity of those beings disappeared. |
Atha tesaṁ sattānaṁ sayaṁpabhā antaradhāyi. |
With the disappearance of their self-luminosity, the moon and sun appeared. |
Sayaṁpabhāya antarahitāya candimasūriyā pāturahesuṁ. |
With the appearance of the moon and sun, the constellations and stars appeared. |
Candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṁ. |
With the appearance of the constellations and stars, night and day were discerned. |
Nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṁsu. |
With the discerning of night and day, the month and half-month were discerned. |
Rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṁsu. |
With the discerning of the month and half-month, the seasons and years were discerned. |
Māsaḍḍhamāsesu paññāyamānesu utusaṁvaccharā paññāyiṁsu. |
To this extent, Vāseṭṭha, this world was again evolved. |
Ettāvatā kho, vāseṭṭha, ayaṁ loko puna vivaṭṭo hoti. |
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| Then, Vāseṭṭha, those beings, eating the earth-savor, nourished by it, sustained by it, remained for a long, long time. | |
Atha kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu. |
As those beings, Vāseṭṭha, ate the earth-savor, were nourished by it, sustained by it for a long, long time, so a coarseness appeared in their bodies, and a difference in their beauty became apparent. |
Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ rasapathaviṁ paribhuñjantānaṁ kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha. |
Some beings became beautiful, some beings became ugly. |
Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. |
Therein, those beings who were beautiful despised the ugly beings: |
Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: |
‘We are more beautiful than them, they are uglier than us.’ |
‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. |
Because of their pride in their beauty, born of conceit and arrogance, the earth-savor disappeared. |
Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ rasapathavī antaradhāyi. |
When the earth-savor disappeared, they gathered together. |
Rasāya pathaviyā antarahitāya sannipatiṁsu. |
Having gathered together, they lamented: |
Sannipatitvā anutthuniṁsu: |
‘Oh, the savor! Oh, the savor!’ |
‘aho rasaṁ, aho rasan’ti. |
Even today, when people get something delicious, they say: |
Tadetarahipi manussā kañcideva surasaṁ labhitvā evamāhaṁsu: |
‘Oh, the savor! Oh, the savor!’ |
‘aho rasaṁ, aho rasan’ti. |
They are just recalling an ancient, primordial word, but they do not know its meaning. |
Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti. |
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4. Bhūmipappaṭakapātubhāva |
4. The Appearance of the Soil-Crust |
Atha kho tesaṁ, vāseṭṭha, sattānaṁ rasāya pathaviyā antarahitāya bhūmipappaṭako pāturahosi. |
Then, Vāseṭṭha, for those beings, when the earth-savor had disappeared, a soil-crust appeared. |
Seyyathāpi nāma ahicchattako; |
It appeared just like a mushroom. |
evameva pāturahosi. |
It was endowed with color, endowed with scent, endowed with taste. Just like fine ghee or fine butter, so was its color. |
So ahosi vaṇṇasampanno gandhasampanno rasasampanno, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇo ahosi. |
Just like pure, wild honey, so was its sweet taste. |
Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; |
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evamassādo ahosi. |
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Atha kho te, vāseṭṭha, sattā bhūmipappaṭakaṁ upakkamiṁsu paribhuñjituṁ. |
Then, Vāseṭṭha, those beings began to eat the soil-crust. |
Te taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu. |
They, eating it, nourished by it, sustained by it, remained for a long, long time. |
Yathā yathā kho te, vāseṭṭha, sattā bhūmipappaṭakaṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha. |
As those beings, Vāseṭṭha, ate the soil-crust, were nourished by it, sustained by it for a long, long time, so a still greater coarseness appeared in their bodies, and a greater difference in their beauty became apparent. |
Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. |
Some beings became beautiful, some beings became ugly. |
Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: |
Therein, those beings who were beautiful despised the ugly beings: |
‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. |
‘We are more beautiful than them, they are uglier than us.’ |
Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ bhūmipappaṭako antaradhāyi. |
Because of their pride in their beauty, born of conceit and arrogance, the soil-crust disappeared. |
5. Padālatāpātubhāva |
5. The Appearance of the Creeper |
Bhūmipappaṭake antarahite padālatā pāturahosi, seyyathāpi nāma kalambukā; |
When the soil-crust disappeared, a creeper appeared, just like a kalambukā plant. |
evameva pāturahosi. |
It was endowed with color, endowed with scent, endowed with taste. Just like fine ghee or fine butter, so was its color. |
Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi. |
Just like pure, wild honey, so was its sweet taste. |
Seyyathāpi nāma khuddamadhuṁ aneḷakaṁ; |
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evamassādā ahosi. |
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Atha kho te, vāseṭṭha, sattā padālataṁ upakkamiṁsu paribhuñjituṁ. |
Then, Vāseṭṭha, those beings began to eat the creeper. |
Te taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu. |
They, eating it, nourished by it, sustained by it, remained for a long, long time. |
Yathā yathā kho te, vāseṭṭha, sattā padālataṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha. |
As those beings, Vāseṭṭha, ate the creeper, were nourished by it, sustained by it for a long, long time, so a still greater coarseness appeared in their bodies, and a greater difference in their beauty became apparent. |
Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. |
Some beings became beautiful, some beings became ugly. |
Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: |
Therein, those beings who were beautiful despised the ugly beings: |
‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. |
‘We are more beautiful than them, they are uglier than us.’ |
Tesaṁ vaṇṇātimānapaccayā mānātimānajātikānaṁ padālatā antaradhāyi. |
Because of their pride in their beauty, born of conceit and arrogance, the creeper disappeared. |
Padālatāya antarahitāya sannipatiṁsu. |
When the creeper disappeared, they gathered together. |
Sannipatitvā anutthuniṁsu: |
Having gathered together, they lamented: |
‘ahu vata no, ahāyi vata no padālatā’ti. |
‘Alas for us! Alas, the creeper has vanished from us!’ |
Tadetarahipi manussā kenaci dukkhadhammena phuṭṭhā evamāhaṁsu: |
Even today, when people are afflicted by some painful thing, they say: |
‘ahu vata no, ahāyi vata no’ti. |
‘Alas for us! Alas, it has vanished from us!’ |
Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti. |
They are just recalling an ancient, primordial word, but they do not know its meaning. |
6. Akaṭṭhapākasālipātubhāva |
6. The Appearance of Uncultivated Rice |
Atha kho tesaṁ, vāseṭṭha, sattānaṁ padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo. |
Then, Vāseṭṭha, for those beings, when the creeper had disappeared, uncultivated rice appeared, without powder, without husk, pure, fragrant, with rice grains as its fruit. |
Yaṁ taṁ sāyaṁ sāyamāsāya āharanti, pāto taṁ hoti pakkaṁ paṭivirūḷhaṁ. |
What they brought in the evening for the evening meal, in the morning was ripe and grown again. |
Yaṁ taṁ pāto pātarāsāya āharanti, sāyaṁ taṁ hoti pakkaṁ paṭivirūḷhaṁ; |
What they brought in the morning for the morning meal, in the evening was ripe and grown again; |
nāpadānaṁ paññāyati. |
no depletion was apparent. |
Atha kho te, vāseṭṭha, sattā akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu. |
Then, Vāseṭṭha, those beings, eating the uncultivated rice, nourished by it, sustained by it, remained for a long, long time. |
7. Itthipurisaliṅgapātubhāva |
7. The Appearance of Male and Female Genitals |
Yathā yathā kho te, vāseṭṭha, sattā akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha, itthiyā ca itthiliṅgaṁ pāturahosi purisassa ca purisaliṅgaṁ. |
As those beings, Vāseṭṭha, ate the uncultivated rice, were nourished by it, sustained by it for a long, long time, so a still greater coarseness appeared in their bodies, and a greater difference in their beauty became apparent, and the female organ appeared in the female and the male organ in the male. |
Itthī ca purisaṁ ativelaṁ upanijjhāyati puriso ca itthiṁ. |
And the woman gazed excessively at the man, and the man at the woman. |
Tesaṁ ativelaṁ aññamaññaṁ upanijjhāyataṁ sārāgo udapādi, pariḷāho kāyasmiṁ okkami. |
As they gazed excessively at one another, passion arose, and a burning sensation entered their bodies. |
Te pariḷāhapaccayā methunaṁ dhammaṁ paṭiseviṁsu. |
Impelled by that burning, they engaged in sexual intercourse. |
Ye kho pana te, vāseṭṭha, tena samayena sattā passanti methunaṁ dhammaṁ paṭisevante, aññe paṁsuṁ khipanti, aññe seṭṭhiṁ khipanti, aññe gomayaṁ khipanti: |
Those beings who at that time saw them engaging in sexual intercourse, some threw dust, some threw ashes, some threw cow-dung, saying: |
‘nassa asuci, nassa asucī’ti. |
‘Perish, you impure one! Perish, you impure one!’ |
‘Kathañhi nāma satto sattassa evarūpaṁ karissatī’ti. |
‘How can one being do such a thing to another being?’ |
Tadetarahipi manussā ekaccesu janapadesu vadhuyā nibbuyhamānāya aññe paṁsuṁ khipanti, aññe seṭṭhiṁ khipanti, aññe gomayaṁ khipanti. |
Even today, in some districts, when a bride is being led out, some throw dust, some throw ashes, some throw cow-dung. |
Tadeva porāṇaṁ aggaññaṁ akkharaṁ anusaranti, na tvevassa atthaṁ ājānanti. |
They are just recalling an ancient, primordial word, but they do not know its meaning. |
8. Methunadhammasamācāra |
8. Intercourse and Society |
Adhammasammataṁ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi dhammasammataṁ. |
What was considered unrighteous at that time, Vāseṭṭha, is now considered righteous. |
Ye kho pana, vāseṭṭha, tena samayena sattā methunaṁ dhammaṁ paṭisevanti, te māsampi dvemāsampi na labhanti gāmaṁ vā nigamaṁ vā pavisituṁ. |
Those beings who at that time engaged in sexual intercourse were not allowed to enter a village or a town for a month or two months. |
Yato kho te, vāseṭṭha, sattā tasmiṁ asaddhamme ativelaṁ pātabyataṁ āpajjiṁsu. |
When those beings, Vāseṭṭha, fell excessively into that wrong practice, |
Atha agārāni upakkamiṁsu kātuṁ tasseva asaddhammassa paṭicchādanatthaṁ. |
they then began to build houses for the purpose of concealing that very wrong practice. |
Atha kho, vāseṭṭha, aññatarassa sattassa alasajātikassa etadahosi: |
Then, Vāseṭṭha, it occurred to a certain being of a lazy nature: |
‘ambho, kimevāhaṁ vihaññāmi sāliṁ āharanto sāyaṁ sāyamāsāya pāto pātarāsāya. |
‘Hey, why do I trouble myself bringing rice in the evening for the evening meal and in the morning for the morning meal? |
Yannūnāhaṁ sāliṁ āhareyyaṁ sakideva sāyapātarāsāyā’ti. |
Why don’t I bring rice just once for both the evening and morning meals?’ |
Atha kho so, vāseṭṭha, satto sāliṁ āhāsi sakideva sāyapātarāsāya. |
Then, Vāseṭṭha, that being brought rice just once for both the evening and morning meals. |
Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; |
Then, Vāseṭṭha, a certain being went to that being and approached him; |
upasaṅkamitvā taṁ sattaṁ etadavoca: |
having approached, he said to that being: |
‘ehi, bho satta, sālāhāraṁ gamissāmā’ti. |
‘Come, friend being, let us go for rice.’ |
‘Alaṁ, bho satta, āhato me sāli sakideva sāyapātarāsāyā’ti. |
‘Enough, friend being, my rice has been brought just once for both evening and morning.’ |
Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva dvīhāya. |
Then, Vāseṭṭha, that being, following the example of that being, brought rice just once for two days, thinking: |
‘Evampi kira, bho, sādhū’ti. |
‘This, indeed, is good.’ |
Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; |
Then, Vāseṭṭha, a certain being went to that being and approached him; |
upasaṅkamitvā taṁ sattaṁ etadavoca: |
having approached, he said to that being: |
‘ehi, bho satta, sālāhāraṁ gamissāmā’ti. |
‘Come, friend being, let us go for rice.’ |
‘Alaṁ, bho satta, āhato me sāli sakideva dvīhāyā’ti. |
‘Enough, friend being, my rice has been brought just once for two days.’ |
Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva catūhāya, ‘evampi kira, bho, sādhū’ti. |
Then, Vāseṭṭha, that being, following the example of that being, brought rice just once for four days, thinking, ‘This, indeed, is good.’ |
Atha kho, vāseṭṭha, aññataro satto yena so satto tenupasaṅkami; |
Then, Vāseṭṭha, a certain being went to that being and approached him; |
upasaṅkamitvā taṁ sattaṁ etadavoca: |
having approached, he said to that being: |
‘ehi, bho satta, sālāhāraṁ gamissāmā’ti. |
‘Come, friend being, let us go for rice.’ |
‘Alaṁ, bho satta, āhato me sāli sakideva catūhāyā’ti. |
‘Enough, friend being, my rice has been brought just once for four days.’ |
Atha kho so, vāseṭṭha, satto tassa sattassa diṭṭhānugatiṁ āpajjamāno sāliṁ āhāsi sakideva aṭṭhāhāya, ‘evampi kira, bho, sādhū’ti. |
Then, Vāseṭṭha, that being, following the example of that being, brought rice just once for eight days, thinking, ‘This, indeed, is good.’ |
Yato kho te, vāseṭṭha, sattā sannidhikārakaṁ sāliṁ upakkamiṁsu paribhuñjituṁ. |
When those beings, Vāseṭṭha, began to eat rice from a store, |
Atha kaṇopi taṇḍulaṁ pariyonandhi, thusopi taṇḍulaṁ pariyonandhi; |
then powder enveloped the rice grain, and husk enveloped the rice grain; |
lūnampi nappaṭivirūḷhaṁ, apadānaṁ paññāyittha, saṇḍasaṇḍā sālayo aṭṭhaṁsu. |
and what was reaped did not grow back, and depletion was apparent, and the rice stood in separate clusters. |
9. Sālivibhāga |
9. The Division of the Rice |
Atha kho te, vāseṭṭha, sattā sannipatiṁsu, sannipatitvā anutthuniṁsu: |
Then, Vāseṭṭha, those beings gathered together. Having gathered, they lamented: |
‘pāpakā vata, bho, dhammā sattesu pātubhūtā. |
‘Evil things, sirs, have appeared among beings. |
Mayañhi pubbe manomayā ahumhā pītibhakkhā sayaṁpabhā antalikkhacarā subhaṭṭhāyino, ciraṁ dīghamaddhānaṁ aṭṭhamhā. |
We were formerly mind-made, feeding on rapture, self-luminous, moving through the air, glorious, and we remained for a long, long time. |
Tesaṁ no amhākaṁ kadāci karahaci dīghassa addhuno accayena rasapathavī udakasmiṁ samatani. |
For us, after a long period, sooner or later, an earth-savor spread out upon the water. |
Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. |
It was endowed with color, endowed with scent, endowed with taste. |
Te mayaṁ rasapathaviṁ hatthehi āluppakārakaṁ upakkamimha paribhuñjituṁ, tesaṁ no rasapathaviṁ hatthehi āluppakārakaṁ upakkamataṁ paribhuñjituṁ sayaṁpabhā antaradhāyi. |
We began to eat the earth-savor, breaking it off in lumps with our hands. As we began to eat the earth-savor, breaking it off with our hands, our self-luminosity disappeared. |
Sayaṁpabhāya antarahitāya candimasūriyā pāturahesuṁ, candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pāturahesuṁ, nakkhattesu tārakarūpesu pātubhūtesu rattindivā paññāyiṁsu, rattindivesu paññāyamānesu māsaḍḍhamāsā paññāyiṁsu. |
With the disappearance of our self-luminosity, the moon and sun appeared. With the appearance of the moon and sun, the constellations and stars appeared. With the appearance of the constellations and stars, night and day were discerned. With the discerning of night and day, the month and half-month were discerned. |
Māsaḍḍhamāsesu paññāyamānesu utusaṁvaccharā paññāyiṁsu. |
With the discerning of the month and half-month, the seasons and years were discerned. |
Te mayaṁ rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhamhā. |
We, eating the earth-savor, nourished by it, sustained by it, remained for a long, long time. |
Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā rasapathavī antaradhāyi. |
Through the appearance of evil, unwholesome things in us, the earth-savor disappeared. |
Rasapathaviyā antarahitāya bhūmipappaṭako pāturahosi. |
When the earth-savor disappeared, a soil-crust appeared. |
So ahosi vaṇṇasampanno gandhasampanno rasasampanno. |
It was endowed with color, endowed with scent, endowed with taste. |
Te mayaṁ bhūmipappaṭakaṁ upakkamimha paribhuñjituṁ. |
We began to eat the soil-crust. |
Te mayaṁ taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhamhā. |
We, eating it, nourished by it, sustained by it, remained for a long, long time. |
Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā bhūmipappaṭako antaradhāyi. |
Through the appearance of evil, unwholesome things in us, the soil-crust disappeared. |
Bhūmipappaṭake antarahite padālatā pāturahosi. |
When the soil-crust disappeared, a creeper appeared. |
Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. |
It was endowed with color, endowed with scent, endowed with taste. |
Te mayaṁ padālataṁ upakkamimha paribhuñjituṁ. |
We began to eat the creeper. |
Te mayaṁ taṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhamhā. |
We, eating it, nourished by it, sustained by it, remained for a long, long time. |
Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā padālatā antaradhāyi. |
Through the appearance of evil, unwholesome things in us, the creeper disappeared. |
Padālatāya antarahitāya akaṭṭhapāko sāli pāturahosi akaṇo athuso suddho sugandho taṇḍulapphalo. |
When the creeper disappeared, uncultivated rice appeared, without powder, without husk, pure, fragrant, with rice grains as its fruit. |
Yaṁ taṁ sāyaṁ sāyamāsāya āharāma, pāto taṁ hoti pakkaṁ paṭivirūḷhaṁ. |
What we brought in the evening for the evening meal, in the morning was ripe and grown again. |
Yaṁ taṁ pāto pātarāsāya āharāma, sāyaṁ taṁ hoti pakkaṁ paṭivirūḷhaṁ. |
What we brought in the morning for the morning meal, in the evening was ripe and grown again. |
Nāpadānaṁ paññāyittha. |
No depletion was apparent. |
Te mayaṁ akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhamhā. |
We, eating the uncultivated rice, nourished by it, sustained by it, remained for a long, long time. |
Tesaṁ no pāpakānaṁyeva akusalānaṁ dhammānaṁ pātubhāvā kaṇopi taṇḍulaṁ pariyonandhi, thusopi taṇḍulaṁ pariyonandhi, lūnampi nappaṭivirūḷhaṁ, apadānaṁ paññāyittha, saṇḍasaṇḍā sālayo ṭhitā. |
Through the appearance of evil, unwholesome things in us, powder enveloped the rice grain, and husk enveloped the rice grain, and what was reaped did not grow back, and depletion was apparent, and the rice stood in separate clusters. |
Yannūna mayaṁ sāliṁ vibhajeyyāma, mariyādaṁ ṭhapeyyāmā’ti. |
Why don’t we divide the rice and set up boundaries?’ |
Atha kho te, vāseṭṭha, sattā sāliṁ vibhajiṁsu, mariyādaṁ ṭhapesuṁ. |
Then, Vāseṭṭha, those beings divided the rice and set up boundaries. |
Atha kho, vāseṭṭha, aññataro satto lolajātiko sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñji. |
Then, Vāseṭṭha, a certain being of a greedy nature, while protecting his own share, took another’s share that was not given and consumed it. |
Tamenaṁ aggahesuṁ, gahetvā etadavocuṁ: |
They seized him, and having seized him, they said: |
‘pāpakaṁ vata, bho satta, karosi, yatra hi nāma sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñjasi. |
‘You have done an evil thing, friend being, in that while protecting your own share, you took another’s share that was not given and consumed it. |
Māssu, bho satta, punapi evarūpamakāsī’ti. |
Do not, friend being, do such a thing again.’ |
‘Evaṁ, bho’ti kho, vāseṭṭha, so satto tesaṁ sattānaṁ paccassosi. |
‘Yes, sirs,’ Vāseṭṭha, that being replied to those beings. |
Dutiyampi kho, vāseṭṭha, so satto …pe… tatiyampi kho, vāseṭṭha, so satto sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñji. |
A second time, Vāseṭṭha, that being ...etc... a third time, Vāseṭṭha, that being, while protecting his own share, took another’s share that was not given and consumed it. |
Tamenaṁ aggahesuṁ, gahetvā etadavocuṁ: |
They seized him, and having seized him, they said: |
‘pāpakaṁ vata, bho satta, karosi, yatra hi nāma sakaṁ bhāgaṁ parirakkhanto aññataraṁ bhāgaṁ adinnaṁ ādiyitvā paribhuñjasi. |
‘You have done an evil thing, friend being, in that while protecting your own share, you took another’s share that was not given and consumed it. |
Māssu, bho satta, punapi evarūpamakāsī’ti. |
Do not, friend being, do such a thing again.’ |
Aññe pāṇinā pahariṁsu, aññe leḍḍunā pahariṁsu, aññe daṇḍena pahariṁsu. |
Some struck him with their hand, some struck him with a clod, some struck him with a stick. |
Tadagge kho, vāseṭṭha, adinnādānaṁ paññāyati, garahā paññāyati, musāvādo paññāyati, daṇḍādānaṁ paññāyati. |
From that time onward, Vāseṭṭha, taking what is not given was recognized, censure was recognized, falsehood was recognized, and the taking up of the rod was recognized. |
10. Mahāsammatarājā |
10. The Great Elect King |
Atha kho te, vāseṭṭha, sattā sannipatiṁsu, sannipatitvā anutthuniṁsu: |
Then, Vāseṭṭha, those beings gathered together. Having gathered, they lamented: |
‘pāpakā vata bho dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṁ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṁ paññāyissati. |
‘Evil things, sirs, have appeared among beings, in that taking what is not given will be recognized, censure will be recognized, falsehood will be recognized, and the taking up of the rod will be recognized. |
Yannūna mayaṁ ekaṁ sattaṁ sammanneyyāma, yo no sammā khīyitabbaṁ khīyeyya, sammā garahitabbaṁ garaheyya, sammā pabbājetabbaṁ pabbājeyya. |
Why don’t we appoint one being, who would rightly be indignant at what deserves indignation, who would rightly censure what deserves censure, who would rightly banish what deserves banishment. |
Mayaṁ panassa sālīnaṁ bhāgaṁ anuppadassāmā’ti. |
And we will give him a share of the rice.’ |
Atha kho te, vāseṭṭha, sattā yo nesaṁ satto abhirūpataro ca dassanīyataro ca pāsādikataro ca mahesakkhataro ca taṁ sattaṁ upasaṅkamitvā etadavocuṁ: |
Then, Vāseṭṭha, those beings went to that being among them who was the most handsome, the most good-looking, the most pleasant, and the most powerful, and having approached him, they said this: |
‘ehi, bho satta, sammā khīyitabbaṁ khīya, sammā garahitabbaṁ garaha, sammā pabbājetabbaṁ pabbājehi. |
‘Come, friend being, rightly be indignant at what deserves indignation, rightly censure what deserves censure, rightly banish what deserves banishment. |
Mayaṁ pana te sālīnaṁ bhāgaṁ anuppadassāmā’ti. |
We will give you a share of the rice.’ |
‘Evaṁ, bho’ti kho, vāseṭṭha, so satto tesaṁ sattānaṁ paṭissuṇitvā sammā khīyitabbaṁ khīyi, sammā garahitabbaṁ garahi, sammā pabbājetabbaṁ pabbājesi. |
‘Yes, sirs,’ Vāseṭṭha, that being replied to those beings, and he was rightly indignant at what deserved indignation, rightly censured what deserved censure, and rightly banished what deserved banishment. |
Te panassa sālīnaṁ bhāgaṁ anuppadaṁsu. |
And they gave him a share of the rice. |
Mahājanasammatoti kho, vāseṭṭha, ‘mahāsammato, mahāsammato’ tveva paṭhamaṁ akkharaṁ upanibbattaṁ. |
‘Chosen by the great people’ is why, Vāseṭṭha, ‘the Great Elect, the Great Elect’ was the first designation to arise. |
Khettānaṁ adhipatīti kho, vāseṭṭha, ‘khattiyo, khattiyo’ tveva dutiyaṁ akkharaṁ upanibbattaṁ. |
‘Lord of the fields’ is why, Vāseṭṭha, ‘khattiya, khattiya’ was the second designation to arise. |
Dhammena pare rañjetīti kho, vāseṭṭha, ‘rājā, rājā’ tveva tatiyaṁ akkharaṁ upanibbattaṁ. |
‘He delights others with the Dhamma’ is why, Vāseṭṭha, ‘king, king’ was the third designation to arise. |
Iti kho, vāseṭṭha, evametassa khattiyamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṁyeva sattānaṁ, anaññesaṁ. |
Thus, Vāseṭṭha, was the origin of this khattiya circle by this ancient, primordial designation, from those very beings, and no others. |
Sadisānaṁyeva, no asadisānaṁ. |
From those like themselves, not from those unlike themselves. |
Dhammeneva, no adhammena. |
By Dhamma, not by non-Dhamma. |
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca. |
For the Dhamma, Vāseṭṭha, is the best among this generation, both in this life and in the life to come. |
11. Brāhmaṇamaṇḍala |
11. The Brahmin Circle |
Atha kho tesaṁ, vāseṭṭha, sattānaṁyeva ekaccānaṁ etadahosi: |
Then, Vāseṭṭha, it occurred to some of those very beings: |
‘pāpakā vata, bho, dhammā sattesu pātubhūtā, yatra hi nāma adinnādānaṁ paññāyissati, garahā paññāyissati, musāvādo paññāyissati, daṇḍādānaṁ paññāyissati, pabbājanaṁ paññāyissati. |
‘Evil things, sirs, have appeared among beings, in that taking what is not given will be recognized, censure will be recognized, falsehood will be recognized, the taking up of the rod will be recognized, and banishment will be recognized. |
Yannūna mayaṁ pāpake akusale dhamme vāheyyāmā’ti. |
Why don’t we ward off evil, unwholesome things?’ |
Te pāpake akusale dhamme vāhesuṁ. |
They warded off evil, unwholesome things. |
Pāpake akusale dhamme vāhentīti kho, vāseṭṭha, ‘brāhmaṇā, brāhmaṇā’ tveva paṭhamaṁ akkharaṁ upanibbattaṁ. |
‘They ward off evil, unwholesome things’ is why, Vāseṭṭha, ‘brahmins, brahmins’ was the first designation to arise. |
Te araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti vītaṅgārā vītadhūmā pannamusalā sāyaṁ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā. |
They made leaf-huts in a forest retreat and meditated in those leaf-huts, with the embers extinguished, the smoke subsided, the pestle laid down, gathering alms in the evening for the evening meal and in the morning for the morning meal, they would go down to the village, town, and capital city seeking food. |
Te ghāsaṁ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyanti. |
Having obtained food, they would again meditate in the leaf-huts in the forest retreat. |
Tamenaṁ manussā disvā evamāhaṁsu: |
People, seeing this, said: |
‘ime kho, bho, sattā araññāyatane paṇṇakuṭiyo karitvā paṇṇakuṭīsu jhāyanti, vītaṅgārā vītadhūmā pannamusalā sāyaṁ sāyamāsāya pāto pātarāsāya gāmanigamarājadhāniyo osaranti ghāsamesamānā. |
‘These beings, sirs, having made leaf-huts in a forest retreat, meditate in those leaf-huts, with the embers extinguished, the smoke subsided, the pestle laid down, gathering alms in the evening for the evening meal and in the morning for the morning meal, they would go down to the village, town, and capital city seeking food. |
Te ghāsaṁ paṭilabhitvā punadeva araññāyatane paṇṇakuṭīsu jhāyantī’ti, |
Having obtained food, they again meditate in the leaf-huts in the forest retreat.’ |
jhāyantīti kho, vāseṭṭha, ‘jhāyakā, jhāyakā’ tveva dutiyaṁ akkharaṁ upanibbattaṁ. |
‘They meditate’ is why, Vāseṭṭha, ‘meditators, meditators’ was the second designation to arise. |
Tesaṁyeva kho, vāseṭṭha, sattānaṁ ekacce sattā araññāyatane paṇṇakuṭīsu taṁ jhānaṁ anabhisambhuṇamānā gāmasāmantaṁ nigamasāmantaṁ osaritvā ganthe karontā acchanti. |
Among those very beings, Vāseṭṭha, some beings, being unable to accomplish that meditation in leaf-huts in a forest retreat, went down to the vicinity of a village or the vicinity of a town and dwelt there making books. |
Tamenaṁ manussā disvā evamāhaṁsu: |
People, seeing this, said: |
‘ime kho, bho, sattā araññāyatane paṇṇakuṭīsu taṁ jhānaṁ anabhisambhuṇamānā gāmasāmantaṁ nigamasāmantaṁ osaritvā ganthe karontā acchanti, na dānime jhāyantī’ti. |
‘These beings, sirs, being unable to accomplish that meditation in leaf-huts in a forest retreat, have gone down to the vicinity of a village or the vicinity of a town and dwell there making books. Now they do not meditate.’ |
Na dānime jhāyantīti kho, vāseṭṭha, ‘ajjhāyakā, ajjhāyakā’ tveva tatiyaṁ akkharaṁ upanibbattaṁ. |
‘Now they do not meditate’ is why, Vāseṭṭha, ‘reciters, reciters’ was the third designation to arise. |
Hīnasammataṁ kho pana, vāseṭṭha, tena samayena hoti, tadetarahi seṭṭhasammataṁ. |
What was considered inferior at that time, Vāseṭṭha, is now considered superior. |
Iti kho, vāseṭṭha, evametassa brāhmaṇamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṁyeva sattānaṁ, anaññesaṁ sadisānaṁyeva no asadisānaṁ dhammeneva, no adhammena. |
Thus, Vāseṭṭha, was the origin of this brahmin circle by this ancient, primordial designation, from those very beings, and no others, from those like themselves, not from those unlike themselves, by Dhamma, not by non-Dhamma. |
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca. |
For the Dhamma, Vāseṭṭha, is the best among this generation, both in this life and in the life to come. |
12. Vessamaṇḍala |
12. The Vessa Circle |
Tesaṁyeva kho, vāseṭṭha, sattānaṁ ekacce sattā methunaṁ dhammaṁ samādāya visukammante payojesuṁ. |
Among those very beings, Vāseṭṭha, some beings, having adopted sexual intercourse, applied themselves to various trades. |
Methunaṁ dhammaṁ samādāya visukammante payojentīti kho, vāseṭṭha, ‘vessā, vessā’ tveva akkharaṁ upanibbattaṁ. |
‘Having adopted sexual intercourse, they apply themselves to various trades’ is why, Vāseṭṭha, ‘vessas, vessas’ was the designation that arose. |
Iti kho, vāseṭṭha, evametassa vessamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaññeva sattānaṁ anaññesaṁ sadisānaṁyeva, no asadisānaṁ, dhammeneva no adhammena. |
Thus, Vāseṭṭha, was the origin of this vessa circle by this ancient, primordial designation, from those very beings, and no others, from those like themselves, not from those unlike themselves, by Dhamma, not by non-Dhamma. |
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca. |
For the Dhamma, Vāseṭṭha, is the best among this generation, both in this life and in the life to come. |
13. Suddamaṇḍala |
13. The Sudda Circle |
Tesaññeva kho, vāseṭṭha, sattānaṁ ye te sattā avasesā te luddācārā khuddācārā ahesuṁ. |
Among those very beings, Vāseṭṭha, those beings that remained, they were of cruel conduct, of base conduct. |
Luddācārā khuddācārāti kho, vāseṭṭha, ‘suddā, suddā’ tveva akkharaṁ upanibbattaṁ. |
‘Of cruel conduct, of base conduct’ is why, Vāseṭṭha, ‘suddas, suddas’ was the designation that arose. |
Iti kho, vāseṭṭha, evametassa suddamaṇḍalassa porāṇena aggaññena akkharena abhinibbatti ahosi tesaṁyeva sattānaṁ anaññesaṁ, sadisānaṁyeva no asadisānaṁ, dhammeneva, no adhammena. |
Thus, Vāseṭṭha, was the origin of this sudda circle by this ancient, primordial designation, from those very beings, and no others, from those like themselves, not from those unlike themselves, by Dhamma, not by non-Dhamma. |
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca. |
For the Dhamma, Vāseṭṭha, is the best among this generation, both in this life and in the life to come. |
Ahu kho so, vāseṭṭha, samayo, yaṁ khattiyopi sakaṁ dhammaṁ garahamāno agārasmā anagāriyaṁ pabbajati: |
There was a time, Vāseṭṭha, when a khattiya, despising his own Dhamma, went forth from the household life into homelessness, thinking: |
‘samaṇo bhavissāmī’ti. |
‘I will become an ascetic.’ |
Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha …pe… suddopi kho, vāseṭṭha, sakaṁ dhammaṁ garahamāno agārasmā anagāriyaṁ pabbajati: |
A brahmin also, Vāseṭṭha ...etc... a vessa also, Vāseṭṭha ...etc... a sudda also, Vāseṭṭha, despising his own Dhamma, went forth from the household life into homelessness, thinking: |
‘samaṇo bhavissāmī’ti. |
‘I will become an ascetic.’ |
Imehi kho, vāseṭṭha, catūhi maṇḍalehi samaṇamaṇḍalassa abhinibbatti ahosi, tesaṁyeva sattānaṁ anaññesaṁ, sadisānaṁyeva no asadisānaṁ, dhammeneva no adhammena. |
From these four circles, Vāseṭṭha, the ascetic circle came into being, from those very beings, and no others, from those like themselves, not from those unlike themselves, by Dhamma, not by non-Dhamma. |
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca. |
For the Dhamma, Vāseṭṭha, is the best among this generation, both in this life and in the life to come. |
14. Duccaritādikathā |
14. On Misconduct and So On |
Khattiyopi kho, vāseṭṭha, kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
A khattiya, Vāseṭṭha, having engaged in misconduct by body, misconduct by speech, and misconduct by mind, being of wrong view, holding to the karma of wrong view, on account of holding to the karma of wrong view, with the breakup of the body, after death, is reborn in a state of deprivation, a bad destination, a lower world, in hell. |
Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena duccaritaṁ caritvā vācāya duccaritaṁ caritvā manasā duccaritaṁ caritvā micchādiṭṭhiko micchādiṭṭhikammasamādāno micchādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. |
A brahmin also, Vāseṭṭha ...etc... a vessa also, Vāseṭṭha ... a sudda also, Vāseṭṭha ... an ascetic also, Vāseṭṭha, having engaged in misconduct by body, misconduct by speech, and misconduct by mind, being of wrong view, holding to the karma of wrong view, on account of holding to the karma of wrong view, with the breakup of the body, after death, is reborn in a state of deprivation, a bad destination, a lower world, in hell. |
Khattiyopi kho, vāseṭṭha, kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. |
A khattiya, Vāseṭṭha, having engaged in good conduct by body, good conduct by speech, and good conduct by mind, being of right view, holding to the karma of right view, on account of holding to the karma of right view, with the breakup of the body, after death, is reborn in a good destination, a heavenly world. |
Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena sucaritaṁ caritvā vācāya sucaritaṁ caritvā manasā sucaritaṁ caritvā sammādiṭṭhiko sammādiṭṭhikammasamādāno sammādiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. |
A brahmin also, Vāseṭṭha ...etc... a vessa also, Vāseṭṭha ... a sudda also, Vāseṭṭha ... an ascetic also, Vāseṭṭha, having engaged in good conduct by body, good conduct by speech, and good conduct by mind, being of right view, holding to the karma of right view, on account of holding to the karma of right view, with the breakup of the body, after death, is reborn in a good destination, a heavenly world. |
Khattiyopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sukhadukkhappaṭisaṁvedī hoti. |
A khattiya, Vāseṭṭha, who acts in both ways with his body, acts in both ways with his speech, acts in both ways with his mind, being of mixed view, holding to the karma of mixed view, on account of holding to the karma of mixed view, with the breakup of the body, after death, experiences both pleasure and pain. |
Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena dvayakārī, vācāya dvayakārī, manasā dvayakārī, vimissadiṭṭhiko vimissadiṭṭhikammasamādāno vimissadiṭṭhikammasamādānahetu kāyassa bhedā paraṁ maraṇā sukhadukkhappaṭisaṁvedī hoti. |
A brahmin also, Vāseṭṭha ...etc... a vessa also, Vāseṭṭha ... a sudda also, Vāseṭṭha ... an ascetic also, Vāseṭṭha, who acts in both ways with his body, acts in both ways with his speech, acts in both ways with his mind, being of mixed view, holding to the karma of mixed view, on account of holding to the karma of mixed view, with the breakup of the body, after death, experiences both pleasure and pain. |
15. Bodhipakkhiyabhāvanā |
15. Cultivation of the Factors of Enlightenment |
Khattiyopi kho, vāseṭṭha, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanamanvāya diṭṭheva dhamme parinibbāyati. |
A khattiya, Vāseṭṭha, being restrained in body, restrained in speech, restrained in mind, by cultivating the seven factors of enlightenment, attains final Nibbāna in this very life. |
Brāhmaṇopi kho, vāseṭṭha …pe… vessopi kho, vāseṭṭha … suddopi kho, vāseṭṭha … samaṇopi kho, vāseṭṭha, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanamanvāya diṭṭheva dhamme parinibbāyati. |
A brahmin also, Vāseṭṭha ...etc... a vessa also, Vāseṭṭha ... a sudda also, Vāseṭṭha ... an ascetic also, Vāseṭṭha, being restrained in body, restrained in speech, restrained in mind, by cultivating the seven factors of enlightenment, attains final Nibbāna in this very life. |
Imesañhi, vāseṭṭha, catunnaṁ vaṇṇānaṁ yo hoti bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so nesaṁ aggamakkhāyati dhammeneva, no adhammena. |
Among these four castes, Vāseṭṭha, whoever is a bhikkhu, 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 destroyed, who is liberated by right knowledge—he is declared the chief among them, by Dhamma, not by non-Dhamma. |
Dhammo hi, vāseṭṭha, seṭṭho janetasmiṁ diṭṭhe ceva dhamme abhisamparāyañca. |
For the Dhamma, Vāseṭṭha, is the best among this generation, both in this life and in the life to come. |
Brahmunā pesā, vāseṭṭha, sanaṅkumārena gāthā bhāsitā: |
By Brahmā Sanankumāra, Vāseṭṭha, this verse was spoken: |
‘Khattiyo seṭṭho janetasmiṁ, |
‘The khattiya is the best among this folk, |
ye gottapaṭisārino; |
who trust in lineage. |
Vijjācaraṇasampanno, |
But one accomplished in knowledge and conduct, |
so seṭṭho devamānuse’ti. |
is best among gods and humans.’ |
Sā kho panesā, vāseṭṭha, brahmunā sanaṅkumārena gāthā sugītā, no duggītā. |
That verse, Vāseṭṭha, spoken by Brahmā Sanankumāra is well-sung, not ill-sung. |
Subhāsitā, no dubbhāsitā. |
Well-spoken, not ill-spoken. |
Atthasaṁhitā, no anatthasaṁhitā. |
Connected with benefit, not unconnected with benefit. |
Anumatā mayā. |
It is approved by me. |
Ahampi, vāseṭṭha, evaṁ vadāmi— |
I too, Vāseṭṭha, say this— |
Khattiyo seṭṭho janetasmiṁ, |
The khattiya is the best among this folk, |
ye gottapaṭisārino; |
who trust in lineage. |
Vijjācaraṇasampanno, |
But one accomplished in knowledge and conduct, |
so seṭṭho devamānuse”ti. |
is best among gods and humans.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamanā vāseṭṭhabhāradvājā bhagavato bhāsitaṁ abhinandunti. |
Gratified, Vāseṭṭha and Bhāradvāja rejoiced in the Blessed One’s words. |
Aggaññasuttaṁ niṭṭhitaṁ catutthaṁ. |
The Sutta on Knowledge of Beginnings, the fourth, is finished. |
dn28 |
DN 28 |
Dīgha Nikāya 28 |
The Long Discourses 28 |
Sampasādanīyasutta |
The Sutta on Serene Confidence |
1. Sāriputtasīhanāda |
1. Sāriputta's Lion's Roar |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane. |
Thus have I heard. On one occasion the Blessed One was dwelling at Nāḷandā in the Pāvārika Mango Grove. |
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; |
Then the Venerable Sāriputta went to the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: |
Seated to one side, the Venerable Sāriputta said this to the Blessed One: |
“evaṁpasanno ahaṁ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan”ti. |
I have such serene confidence, venerable sir, in the Blessed One, that there has not been, nor will there be, nor is there now any other ascetic or brahmin more greatly enlightened than the Blessed One, that is, in regard to supreme enlightenment. |
“Uḷārā kho te ayaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: |
"Grand, Sāriputta, is this bull-like utterance you have spoken, a definitive assertion, a lion's roar proclaimed: |
‘evaṁpasanno ahaṁ, bhante, bhagavati; |
‘I have such serene confidence, venerable sir, in the Blessed One; |
na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’ti. |
that there has not been, nor will there be, nor is there now any other ascetic or brahmin more greatly enlightened than the Blessed One, that is, in regard to supreme enlightenment.’ |
Kiṁ te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: |
What, Sāriputta, have all those Blessed Ones who were Arahants, Perfectly Enlightened Ones in the past, been known by you by encompassing their minds with your own mind, thinking: |
‘evaṁsīlā te bhagavanto ahesuṁ itipi, evaṁdhammā te bhagavanto ahesuṁ itipi, evaṁpaññā te bhagavanto ahesuṁ itipi, evaṁvihārī te bhagavanto ahesuṁ itipi, evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti? |
‘Such was the virtue of those Blessed Ones, and such was their Dhamma, and such was their wisdom, and such was their abiding, and such was their liberation’?” |
“No hetaṁ, bhante”. |
No, venerable sir. |
“Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: |
"What then, Sāriputta, have all those Blessed Ones who will be Arahants, Perfectly Enlightened Ones in the future, been known by you by encompassing their minds with your own mind, thinking: |
‘evaṁsīlā te bhagavanto bhavissanti itipi, evaṁdhammā … evaṁpaññā … evaṁvihārī … evaṁvimuttā te bhagavanto bhavissanti itipī’”ti? |
‘Such will be the virtue of those Blessed Ones, and such their Dhamma… such their wisdom… such their abiding… such will be their liberation’?” |
“No hetaṁ, bhante”. |
No, venerable sir. |
“Kiṁ pana te, sāriputta, ahaṁ etarahi arahaṁ sammāsambuddho cetasā ceto paricca vidito: |
"What then, Sāriputta, am I, the present Arahant, the Perfectly Enlightened One, known by you by encompassing my mind with your own mind, thinking: |
‘evaṁsīlo bhagavā itipi, evaṁdhammo … evaṁpañño … evaṁvihārī … evaṁvimutto bhagavā itipī’”ti? |
‘Such is the Blessed One’s virtue, and such his Dhamma… such his wisdom… such his abiding… such is the Blessed One’s liberation’?” |
“No hetaṁ, bhante”. |
No, venerable sir. |
“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi. |
"So, Sāriputta, you have no knowledge by encompassing the mind regarding the Arahants, the Perfectly Enlightened Ones of the past, future, and present. |
Atha kiṁ carahi te ayaṁ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: |
Then why, Sāriputta, have you spoken this grand, bull-like utterance, made this definitive assertion, proclaimed this lion's roar: |
‘evaṁpasanno ahaṁ, bhante, bhagavati, na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’”ti? |
‘I have such serene confidence, venerable sir, in the Blessed One, that there has not been, nor will there be, nor is there now any other ascetic or brahmin more greatly enlightened than the Blessed One, that is, in regard to supreme enlightenment’?” |
“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi. |
"It is not, venerable sir, that I have knowledge by encompassing the mind regarding the Arahants, the Perfectly Enlightened Ones of the past, future, and present. |
Api ca me dhammanvayo vidito. |
But I have known this by inference from the Dhamma. |
Seyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ. |
It is like, venerable sir, a king's border city, with strong foundations, strong walls and gates, and a single gate. |
Tatrassa dovāriko paṇḍito byatto medhāvī aññātānaṁ nivāretā, ñātānaṁ pavesetā. |
There would be a gatekeeper—wise, competent, and intelligent—who keeps out the unknown and lets in the known. |
So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā antamaso biḷāranikkhamanamattampi. |
Walking along the path that encircles that city, he would not see a joint or a fissure in the wall, not even one a cat could slip through. |
Tassa evamassa: |
It would occur to him: |
‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti. |
‘Whatever grosser beings enter or leave this city, all of them enter or leave by this very gate.’ |
Evameva kho me, bhante, dhammanvayo vidito. |
In the very same way, venerable sir, I have known this by inference from the Dhamma. |
Ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu. |
Those who, venerable sir, were Arahants, Perfectly Enlightened Ones in the past, all those Blessed Ones abandoned the five hindrances, the defilements of the mind that weaken wisdom, with their minds well-established in the four foundations of mindfulness, having developed the seven factors of enlightenment as they really are, they awakened to the unsurpassed perfect enlightenment. |
Yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacittā, satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhissanti. |
Those too, venerable sir, who will be Arahants, Perfectly Enlightened Ones in the future, all those Blessed Ones will abandon the five hindrances, the defilements of the mind that weaken wisdom, with their minds well-established in the four foundations of mindfulness, having developed the seven factors of enlightenment as they really are, they will awaken to the unsurpassed perfect enlightenment. |
Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu suppatiṭṭhitacitto satta sambojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambuddho. |
The Blessed One too, venerable sir, the present Arahant, the Perfectly Enlightened One, having abandoned the five hindrances, the defilements of the mind that weaken wisdom, with his mind well-established in the four foundations of mindfulness, having developed the seven factors of enlightenment as they really are, is awakened to the unsurpassed perfect enlightenment. |
Idhāhaṁ, bhante, yena bhagavā tenupasaṅkamiṁ dhammassavanāya. |
Here, venerable sir, I approached the Blessed One to hear the Dhamma. |
Tassa me, bhante, bhagavā dhammaṁ deseti uttaruttaraṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ. |
The Blessed One, venerable sir, teaches me the Dhamma, higher and higher, more and more excellent, with its counterpart of darkness and light. |
Yathā yathā me, bhante, bhagavā dhammaṁ desesi uttaruttaraṁ paṇītapaṇītaṁ kaṇhasukkasappaṭibhāgaṁ tathā tathāhaṁ tasmiṁ dhamme abhiññā idhekaccaṁ dhammaṁ dhammesu niṭṭhamagamaṁ; |
As the Blessed One, venerable sir, taught me the Dhamma, higher and higher, more and more excellent, with its counterpart of darkness and light, so I, by direct knowledge, came to a conclusion about a certain state in the Dhamma; |
satthari pasīdiṁ: |
and I gained confidence in the Teacher: |
‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno sāvakasaṅgho’ti. |
‘The Blessed One is perfectly enlightened, the Dhamma is well-expounded by the Blessed One, the Saṅgha of disciples is practicing the good way.’ |
1.1. Kusaladhammadesanā |
1.1. The Teaching of Wholesome States |
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti kusalesu dhammesu. |
Furthermore, venerable sir, this is an unsurpassed quality, how the Blessed One teaches the Dhamma concerning wholesome states. |
Tatrime kusalā dhammā seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. |
These are the wholesome states: namely, the four foundations of mindfulness, the four right strivings, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path. |
Idha, bhante, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
Here, venerable sir, a bhikkhu, through 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. |
Etadānuttariyaṁ, bhante, kusalesu dhammesu. |
This is an unsurpassed quality, venerable sir, in wholesome states. |
Taṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa, yadidaṁ kusalesu dhammesu. |
The Blessed One knows this completely. With the Blessed One knowing this completely, there is nothing further to be known, by knowing which another ascetic or brahmin might be more greatly enlightened than the Blessed One, that is, in regard to wholesome states. |
1.2. Āyatanapaṇṇattidesanā |
1.2. The Teaching on the Designation of the Sense-Bases |
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti āyatanapaṇṇattīsu. |
Furthermore, venerable sir, this is an unsurpassed quality, how the Blessed One teaches the Dhamma in the designation of the sense-bases. |
Chayimāni, bhante, ajjhattikabāhirāni āyatanāni. |
These six, venerable sir, are the internal and external sense-bases. |
Cakkhuñceva rūpā ca, sotañceva saddā ca, ghānañceva gandhā ca, jivhā ceva rasā ca, kāyo ceva phoṭṭhabbā ca, mano ceva dhammā ca. |
The eye and forms, the ear and sounds, the nose and odors, the tongue and tastes, the body and tangibles, the mind and mental phenomena. |
Etadānuttariyaṁ, bhante, āyatanapaṇṇattīsu. |
This is an unsurpassed quality, venerable sir, in the designation of the sense-bases. |
Taṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṁ āyatanapaṇṇattīsu. |
The Blessed One knows this completely. With the Blessed One knowing this completely, there is nothing further to be known, by knowing which another ascetic or brahmin might be more greatly enlightened than the Blessed One, that is, in regard to the designation of the sense-bases. |
1.3. Gabbhāvakkantidesanā |
1.3. The Teaching on Entry into the Womb |
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti gabbhāvakkantīsu. |
Furthermore, venerable sir, this is an unsurpassed quality, how the Blessed One teaches the Dhamma on entries into the womb. |
Catasso imā, bhante, gabbhāvakkantiyo. |
There are these four, venerable sir, entries into the womb. |
Idha, bhante, ekacco asampajāno mātukucchiṁ okkamati; |
Here, venerable sir, one enters the mother’s womb without clear comprehension; |
asampajāno mātukucchismiṁ ṭhāti; |
remains in the mother’s womb without clear comprehension; |
asampajāno mātukucchimhā nikkhamati. |
and exits from the mother’s womb without clear comprehension. |
Ayaṁ paṭhamā gabbhāvakkanti. |
This is the first entry into the womb. |
Puna caparaṁ, bhante, idhekacco sampajāno mātukucchiṁ okkamati; |
Again, venerable sir, one enters the mother’s womb with clear comprehension; |
asampajāno mātukucchismiṁ ṭhāti; |
remains in the mother’s womb without clear comprehension; |
asampajāno mātukucchimhā nikkhamati. |
and exits from the mother’s womb without clear comprehension. |
Ayaṁ dutiyā gabbhāvakkanti. |
This is the second entry into the womb. |
Puna caparaṁ, bhante, idhekacco sampajāno mātukucchiṁ okkamati; |
Again, venerable sir, one enters the mother’s womb with clear comprehension; |
sampajāno mātukucchismiṁ ṭhāti; |
remains in the mother’s womb with clear comprehension; |
asampajāno mātukucchimhā nikkhamati. |
and exits from the mother’s womb without clear comprehension. |
Ayaṁ tatiyā gabbhāvakkanti. |
This is the third entry into the womb. |
Puna caparaṁ, bhante, idhekacco sampajāno mātukucchiṁ okkamati; |
Again, venerable sir, one enters the mother’s womb with clear comprehension; |
sampajāno mātukucchismiṁ ṭhāti; |
remains in the mother’s womb with clear comprehension; |
sampajāno mātukucchimhā nikkhamati. |
and exits from the mother’s womb with clear comprehension. |
Ayaṁ catutthā gabbhāvakkanti. |
This is the fourth entry into the womb. |
Etadānuttariyaṁ, bhante, gabbhāvakkantīsu. |
This is an unsurpassed quality, venerable sir, in entries into the womb. |
1.4. Ādesanavidhādesanā |
1.4. The Teaching on Methods of Penetration |
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti ādesanavidhāsu. |
Furthermore, venerable sir, this is an unsurpassed quality, how the Blessed One teaches the Dhamma on the methods of penetration. |
Catasso imā, bhante, ādesanavidhā. |
There are these four, venerable sir, methods of penetration. |
Idha, bhante, ekacco nimittena ādisati: |
Here, venerable sir, someone penetrates by means of a sign: |
‘evampi te mano, itthampi te mano, itipi te cittan’ti. |
‘Such is your mind, so is your mind, thus is your thought.’ |
So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā. |
And however much he penetrates, it is just so and not otherwise. |
Ayaṁ paṭhamā ādesanavidhā. |
This is the first method of penetration. |
Puna caparaṁ, bhante, idhekacco na heva kho nimittena ādisati. |
Again, venerable sir, someone does not penetrate by means of a sign. |
Api ca kho manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati: |
But having heard the sound of humans or non-humans or deities, he penetrates: |
‘evampi te mano, itthampi te mano, itipi te cittan’ti. |
‘Such is your mind, so is your mind, thus is your thought.’ |
So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā. |
And however much he penetrates, it is just so and not otherwise. |
Ayaṁ dutiyā ādesanavidhā. |
This is the second method of penetration. |
Puna caparaṁ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati. |
Again, venerable sir, someone does not penetrate by means of a sign, nor by hearing the sound of humans or non-humans or deities. |
Api ca kho vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati: |
But having heard the sound of the vibration of thoughts and examination of one who is thinking and examining, he penetrates: |
‘evampi te mano, itthampi te mano, itipi te cittan’ti. |
‘Such is your mind, so is your mind, thus is your thought.’ |
So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā. |
And however much he penetrates, it is just so and not otherwise. |
Ayaṁ tatiyā ādesanavidhā. |
This is the third method of penetration. |
Puna caparaṁ, bhante, idhekacco na heva kho nimittena ādisati, nāpi manussānaṁ vā amanussānaṁ vā devatānaṁ vā saddaṁ sutvā ādisati, nāpi vitakkayato vicārayato vitakkavipphārasaddaṁ sutvā ādisati. |
Again, venerable sir, someone does not penetrate by means of a sign, nor by hearing the sound of humans or non-humans or deities, nor by hearing the sound of the vibration of thoughts and examination of one who is thinking and examining. |
Api ca kho avitakkaṁ avicāraṁ samādhiṁ samāpannassa cetasā ceto paricca pajānāti: |
But having attained a state of concentration without thought and examination, he knows by encompassing the mind with his own mind: |
‘yathā imassa bhoto manosaṅkhārā paṇihitā. |
‘According as the mental formations of this good person are directed, |
Tathā imassa cittassa anantarā imaṁ nāma vitakkaṁ vitakkessatī’ti. |
so his mind will next think such-and-such a thought.’ |
So bahuñcepi ādisati, tatheva taṁ hoti, no aññathā. |
And however much he penetrates, it is just so and not otherwise. |
Ayaṁ catutthā ādesanavidhā. |
This is the fourth method of penetration. |
Etadānuttariyaṁ, bhante, ādesanavidhāsu. |
This is an unsurpassed quality, venerable sir, in the methods of penetration. |
1.5. Dassanasamāpattidesanā |
1.5. The Teaching on the Attainment of Vision |
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti dassanasamāpattīsu. |
Furthermore, venerable sir, this is an unsurpassed quality, how the Blessed One teaches the Dhamma on the attainments of vision. |
Catasso imā, bhante, dassanasamāpattiyo. |
There are these four, venerable sir, attainments of vision. |
Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya padhānamanvāya anuyogamanvāya appamādamanvāya sammāmanasikāramanvāya tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: |
Here, venerable sir, some ascetic or brahmin, by means of ardency, striving, application, diligence, and right attention, touches such a state of mental concentration that in the concentrated mind he reviews this very body, up from the soles of the feet, down from the top of the hair, enclosed in skin, as full of many kinds of impurities: |
‘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 siṅghānikā lasikā muttan’ti. |
‘There are in this body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, intestines, mesentery, stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’ |
Ayaṁ paṭhamā dassanasamāpatti. |
This is the first attainment of vision. |
Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: |
Again, venerable sir, some ascetic or brahmin, by means of ardency ...etc... touches such a state of mental concentration that in the concentrated mind he reviews this very body, up from the soles of the feet, down from the top of the hair, enclosed in skin, as full of many kinds of impurities: |
‘atthi imasmiṁ kāye kesā lomā …pe… lasikā muttan’ti. |
‘There are in this body: hair of the head, hair of the body ...etc... synovial fluid, urine.’ |
Atikkamma ca purisassa chavimaṁsalohitaṁ aṭṭhiṁ paccavekkhati. |
And going beyond the skin, flesh, and blood of the person, he reviews the bones. |
Ayaṁ dutiyā dassanasamāpatti. |
This is the second attainment of vision. |
Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: |
Again, venerable sir, some ascetic or brahmin, by means of ardency ...etc... touches such a state of mental concentration that in the concentrated mind he reviews this very body, up from the soles of the feet, down from the top of the hair, enclosed in skin, as full of many kinds of impurities: |
‘atthi imasmiṁ kāye kesā lomā …pe… lasikā muttan’ti. |
‘There are in this body: hair of the head, hair of the body ...etc... synovial fluid, urine.’ |
Atikkamma ca purisassa chavimaṁsalohitaṁ aṭṭhiṁ paccavekkhati. |
And going beyond the skin, flesh, and blood of the person, he reviews the bones. |
Purisassa ca viññāṇasotaṁ pajānāti, ubhayato abbocchinnaṁ idha loke patiṭṭhitañca paraloke patiṭṭhitañca. |
And he understands the person's stream of consciousness as unbroken in both ways, established in this world and established in the next world. |
Ayaṁ tatiyā dassanasamāpatti. |
This is the third attainment of vision. |
Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati: |
Again, venerable sir, some ascetic or brahmin, by means of ardency ...etc... touches such a state of mental concentration that in the concentrated mind he reviews this very body, up from the soles of the feet, down from the top of the hair, enclosed in skin, as full of many kinds of impurities: |
‘atthi imasmiṁ kāye kesā lomā …pe… lasikā muttan’ti. |
‘There are in this body: hair of the head, hair of the body ...etc... synovial fluid, urine.’ |
Atikkamma ca purisassa chavimaṁsalohitaṁ aṭṭhiṁ paccavekkhati. |
And going beyond the skin, flesh, and blood of the person, he reviews the bones. |
Purisassa ca viññāṇasotaṁ pajānāti, ubhayato abbocchinnaṁ idha loke appatiṭṭhitañca paraloke appatiṭṭhitañca. |
And he understands the person's stream of consciousness as unbroken in both ways, not established in this world and not established in the next world. |
Ayaṁ catutthā dassanasamāpatti. |
This is the fourth attainment of vision. |
Etadānuttariyaṁ, bhante, dassanasamāpattīsu. |
This is an unsurpassed quality, venerable sir, in the attainments of vision. |
1.6. Puggalapaṇṇattidesanā |
1.6. The Teaching on the Designation of Persons |
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti puggalapaṇṇattīsu. |
Furthermore, venerable sir, this is an unsurpassed quality, how the Blessed One teaches the Dhamma in the designation of persons. |
Sattime, bhante, puggalā. |
These seven, venerable sir, are the persons. |
Ubhatobhāgavimutto paññāvimutto kāyasakkhi diṭṭhippatto saddhāvimutto dhammānusārī saddhānusārī. |
One liberated in both ways, one liberated by wisdom, a body-witness, one who has attained to view, one liberated by faith, a Dhamma-follower, a faith-follower. |
Etadānuttariyaṁ, bhante, puggalapaṇṇattīsu. |
This is an unsurpassed quality, venerable sir, in the designation of persons. |
1.7. Padhānadesanā |
1.7. The Teaching on Striving |
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti padhānesu. |
Furthermore, venerable sir, this is an unsurpassed quality, how the Blessed One teaches the Dhamma on striving. |
Sattime, bhante, sambojjhaṅgā satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo. |
These seven, venerable sir, are the factors of enlightenment: the enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquility, the enlightenment factor of concentration, the enlightenment factor of equanimity. |
Etadānuttariyaṁ, bhante, padhānesu. |
This is an unsurpassed quality, venerable sir, in striving. |
1.8. Paṭipadādesanā |
1.8. The Teaching on Modes of Practice |
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti paṭipadāsu. |
Furthermore, venerable sir, this is an unsurpassed quality, how the Blessed One teaches the Dhamma on modes of practice. |
Catasso imā, bhante, paṭipadā dukkhā paṭipadā dandhābhiññā, |
There are these four, venerable sir, modes of practice: painful practice with slow direct knowledge, |
dukkhā paṭipadā khippābhiññā, |
painful practice with quick direct knowledge, |
sukhā paṭipadā dandhābhiññā, |
pleasant practice with slow direct knowledge, |
sukhā paṭipadā khippābhiññāti. |
and pleasant practice with quick direct knowledge. |
Tatra, bhante, yāyaṁ paṭipadā dukkhā dandhābhiññā, ayaṁ, bhante, paṭipadā ubhayeneva hīnā akkhāyati dukkhattā ca dandhattā ca. |
There, venerable sir, that mode of practice which is painful and with slow direct knowledge, this mode of practice, venerable sir, is declared to be inferior in both respects, due to its painfulness and its slowness. |
Tatra, bhante, yāyaṁ paṭipadā dukkhā khippābhiññā, ayaṁ pana, bhante, paṭipadā dukkhattā hīnā akkhāyati. |
There, venerable sir, that mode of practice which is painful with quick direct knowledge, this mode of practice, venerable sir, is declared to be inferior due to its painfulness. |
Tatra, bhante, yāyaṁ paṭipadā sukhā dandhābhiññā, ayaṁ pana, bhante, paṭipadā dandhattā hīnā akkhāyati. |
There, venerable sir, that mode of practice which is pleasant with slow direct knowledge, this mode of practice, venerable sir, is declared to be inferior due to its slowness. |
Tatra, bhante, yāyaṁ paṭipadā sukhā khippābhiññā, ayaṁ pana, bhante, paṭipadā ubhayeneva paṇītā akkhāyati sukhattā ca khippattā ca. |
There, venerable sir, that mode of practice which is pleasant with quick direct knowledge, this mode of practice, venerable sir, is declared to be superior in both respects, due to its pleasantness and its quickness. |
Etadānuttariyaṁ, bhante, paṭipadāsu. |
This is an unsurpassed quality, venerable sir, in modes of practice. |
1.9. Bhassasamācārādidesanā |
1.9. The Teaching on Conduct in Speech, etc. |
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti bhassasamācāre. |
Furthermore, venerable sir, this is an unsurpassed quality, how the Blessed One teaches the Dhamma on conduct in speech. |
Idha, bhante, ekacco na ceva musāvādupasañhitaṁ vācaṁ bhāsati na ca vebhūtiyaṁ na ca pesuṇiyaṁ na ca sārambhajaṁ jayāpekkho; |
Here, venerable sir, someone does not speak speech connected with falsehood, nor with malice, nor with slander, nor with contentiousness out of a desire for victory; |
mantā mantā ca vācaṁ bhāsati nidhānavatiṁ kālena. |
thoughtfully and carefully he speaks speech that is a treasure, at the proper time. |
Etadānuttariyaṁ, bhante, bhassasamācāre. |
This is an unsurpassed quality, venerable sir, in conduct in speech. |
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti purisasīlasamācāre. |
Furthermore, venerable sir, this is an unsurpassed quality, how the Blessed One teaches the Dhamma on the virtuous conduct of a person. |
Idha, bhante, ekacco sacco cassa saddho ca, na ca kuhako, na ca lapako, na ca nemittiko, na ca nippesiko, na ca lābhena lābhaṁ nijigīsanako, indriyesu guttadvāro, bhojane mattaññū, samakārī, jāgariyānuyogamanuyutto, atandito, āraddhavīriyo, jhāyī, satimā, kalyāṇapaṭibhāno, gatimā, dhitimā, matimā, na ca kāmesu giddho, sato ca nipako ca. |
Here, venerable sir, one is truthful and faithful, not a deceiver, not a babbler, not a sign-maker, not a flatterer, not one who seeks gain with gain, with guarded doors in the sense faculties, moderate in eating, a doer of what is balanced, devoted to wakefulness, not idle, with aroused energy, a meditator, mindful, with fine intelligence, with good memory, with firmness, with deliberation, not greedy for sensual pleasures, and being mindful and astute. |
Etadānuttariyaṁ, bhante, purisasīlasamācāre. |
This is an unsurpassed quality, venerable sir, in the virtuous conduct of a person. |
1.10. Anusāsanavidhādesanā |
1.10. The Teaching on Methods of Instruction |
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti anusāsanavidhāsu. |
Furthermore, venerable sir, this is an unsurpassed quality, how the Blessed One teaches the Dhamma on the methods of instruction. |
Catasso imā, bhante, anusāsanavidhā— |
These are the four, venerable sir, methods of instruction— |
jānāti, bhante, bhagavā aparaṁ puggalaṁ paccattaṁ yonisomanasikārā ‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti. |
The Blessed One knows, venerable sir, of another person through personal attention and wise reflection: ‘This person, practicing as instructed, through the destruction of the three fetters, will become a stream-enterer, not subject to destruction, certain, destined for enlightenment.’ |
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: |
The Blessed One knows, venerable sir, of another person through personal attention and wise reflection: |
‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī bhavissati, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. |
‘This person, practicing as instructed, through the destruction of the three fetters and the attenuation of lust, hate, and delusion, will become a once-returner, returning to this world only once to make an end of suffering.’ |
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: |
The Blessed One knows, venerable sir, of another person through personal attention and wise reflection: |
‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti. |
‘This person, practicing as instructed, through the destruction of the five lower fetters, will be one of spontaneous birth, there attaining final Nibbāna, not liable to return from that world.’ |
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: |
The Blessed One knows, venerable sir, of another person through personal attention and wise reflection: |
‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti. |
‘This person, practicing as instructed, through the destruction of the taints, will realize for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he will dwell.’ |
Etadānuttariyaṁ, bhante, anusāsanavidhāsu. |
This is an unsurpassed quality, venerable sir, in the methods of instruction. |
1.11. Parapuggalavimuttiñāṇadesanā |
1.11. The Teaching on Knowledge of the Liberation of Other Persons |
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti parapuggalavimuttiñāṇe. |
Furthermore, venerable sir, this is an unsurpassed quality, how the Blessed One teaches the Dhamma on the knowledge of the liberation of other persons. |
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: |
The Blessed One knows, venerable sir, of another person through personal attention and wise reflection: |
‘ayaṁ puggalo tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno bhavissati avinipātadhammo niyato sambodhiparāyaṇo’ti. |
‘This person, through the destruction of the three fetters, will become a stream-enterer, not subject to destruction, certain, destined for enlightenment.’ |
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: |
The Blessed One knows, venerable sir, of another person through personal attention and wise reflection: |
‘ayaṁ puggalo tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī bhavissati, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. |
‘This person, through the destruction of the three fetters and the attenuation of lust, hate, and delusion, will become a once-returner, returning to this world only once to make an end of suffering.’ |
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: |
The Blessed One knows, venerable sir, of another person through personal attention and wise reflection: |
‘ayaṁ puggalo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko bhavissati tattha parinibbāyī anāvattidhammo tasmā lokā’ti. |
‘This person, through the destruction of the five lower fetters, will be one of spontaneous birth, there attaining final Nibbāna, not liable to return from that world.’ |
Jānāti, bhante, bhagavā paraṁ puggalaṁ paccattaṁ yonisomanasikārā: |
The Blessed One knows, venerable sir, of another person through personal attention and wise reflection: |
‘ayaṁ puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti. |
‘This person, through the destruction of the taints, will realize for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he will dwell.’ |
Etadānuttariyaṁ, bhante, parapuggalavimuttiñāṇe. |
This is an unsurpassed quality, venerable sir, in the knowledge of the liberation of other persons. |
1.12. Sassatavādadesanā |
1.12. The Teaching on Doctrines of Eternalism |
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti sassatavādesu. |
Furthermore, venerable sir, this is an unsurpassed quality, how the Blessed One teaches the Dhamma on the doctrines of eternalism. |
Tayome, bhante, sassatavādā. |
These are the three, venerable sir, doctrines of eternalism. |
Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. |
Here, venerable sir, some ascetic or brahmin, by means of ardency… etc… touches such a state of mental concentration that in the concentrated mind he recollects his manifold past lives. |
Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; |
That is to say—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 hundreds of births, many thousands of births, many hundreds of thousands of births, thinking: ‘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 the end of my life-span; passing away from there, I was reborn elsewhere; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. |
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 the end of my life-span; passing away from there, I was reborn here.’ |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Thus he recollects his manifold past lives in their modes and their details. |
So evamāha: |
He says thus: |
‘atītampāhaṁ addhānaṁ jānāmi—saṁvaṭṭi vā loko vivaṭṭi vāti. |
‘I know the past eon—whether the world contracted or expanded. |
Anāgataṁpāhaṁ addhānaṁ jānāmi—saṁvaṭṭissati vā loko vivaṭṭissati vāti. |
I know the future eon—whether the world will contract or expand. |
Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. |
The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar. |
Te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti. |
And those beings transmigrate, wander on, pass away and are reborn, but it exists forever like eternity itself.’ |
Ayaṁ paṭhamo sassatavādo. |
This is the first doctrine of eternalism. |
Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. |
Again, venerable sir, some ascetic or brahmin, by means of ardency… etc… touches such a state of mental concentration that in the concentrated mind he recollects his manifold past lives. |
Seyyathidaṁ—ekampi saṁvaṭṭavivaṭṭaṁ dvepi saṁvaṭṭavivaṭṭāni tīṇipi saṁvaṭṭavivaṭṭāni cattāripi saṁvaṭṭavivaṭṭāni pañcapi saṁvaṭṭavivaṭṭāni dasapi saṁvaṭṭavivaṭṭāni, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; |
That is to say—one eon of contraction-expansion, two eons of contraction-expansion, three eons of contraction-expansion, four eons of contraction-expansion, five eons of contraction-expansion, ten eons of contraction-expansion, thinking: ‘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 the end of my life-span; passing away from there, I was reborn elsewhere; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. |
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 the end of my life-span; passing away from there, I was reborn here.’ |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Thus he recollects his manifold past lives in their modes and their details. |
So evamāha: |
He says thus: |
‘atītampāhaṁ addhānaṁ jānāmi saṁvaṭṭi vā loko vivaṭṭi vāti. |
‘I know the past eon—whether the world contracted or expanded. |
Anāgataṁpāhaṁ addhānaṁ jānāmi saṁvaṭṭissati vā loko vivaṭṭissati vāti. |
I know the future eon—whether the world will contract or expand. |
Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. |
The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar. |
Te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti. |
And those beings transmigrate, wander on, pass away and are reborn, but it exists forever like eternity itself.’ |
Ayaṁ dutiyo sassatavādo. |
This is the second doctrine of eternalism. |
Puna caparaṁ, bhante, idhekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. |
Again, venerable sir, some ascetic or brahmin, by means of ardency… etc… touches such a state of mental concentration that in the concentrated mind he recollects his manifold past lives. |
Seyyathidaṁ—dasapi saṁvaṭṭavivaṭṭāni vīsampi saṁvaṭṭavivaṭṭāni tiṁsampi saṁvaṭṭavivaṭṭāni cattālīsampi saṁvaṭṭavivaṭṭāni, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; |
That is to say—ten eons of contraction-expansion, twenty eons of contraction-expansion, thirty eons of contraction-expansion, forty eons of contraction-expansion, thinking: ‘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 the end of my life-span; passing away from there, I was reborn elsewhere; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. |
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 the end of my life-span; passing away from there, I was reborn here.’ |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Thus he recollects his manifold past lives in their modes and their details. |
So evamāha: |
He says thus: |
‘atītampāhaṁ addhānaṁ jānāmi saṁvaṭṭipi loko vivaṭṭipīti; |
‘I know the past eon—the world also contracted, the world also expanded; |
anāgataṁpāhaṁ addhānaṁ jānāmi saṁvaṭṭissatipi loko vivaṭṭissatipīti. |
I know the future eon—the world will also contract, the world will also expand. |
Sassato attā ca loko ca vañjho kūṭaṭṭho esikaṭṭhāyiṭṭhito. |
The self and the world are eternal, barren, steadfast as a mountain peak, standing firm like a pillar. |
Te ca sattā sandhāvanti saṁsaranti cavanti upapajjanti, atthi tveva sassatisaman’ti. |
And those beings transmigrate, wander on, pass away and are reborn, but it exists forever like eternity itself.’ |
Ayaṁ tatiyo sassatavādo, |
This is the third doctrine of eternalism, |
etadānuttariyaṁ, bhante, sassatavādesu. |
this is an unsurpassed quality, venerable sir, in the doctrines of eternalism. |
1.13. Pubbenivāsānussatiñāṇadesanā |
1.13. The Teaching on Knowledge of Recollection of Past Lives |
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti pubbenivāsānussatiñāṇe. |
Furthermore, venerable sir, this is an unsurpassed quality, how the Blessed One teaches the Dhamma on the knowledge of recollection of past lives. |
Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ pubbenivāsaṁ anussarati. |
Here, venerable sir, some ascetic or brahmin, by means of ardency… etc… touches such a state of mental concentration that in the concentrated mind he recollects his manifold past lives. |
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; |
That is to say—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-expansion, thinking: ‘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 the end of my life-span; passing away from there, I was reborn elsewhere; |
tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. |
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 the end of my life-span; passing away from there, I was reborn here.’ |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Thus he recollects his manifold past lives in their modes and their details. |
Santi, bhante, devā, yesaṁ na sakkā gaṇanāya vā saṅkhānena vā āyu saṅkhātuṁ. |
There are, venerable sir, gods whose lifespan cannot be counted by calculation or enumeration. |
Api ca yasmiṁ yasmiṁ attabhāve abhinivuṭṭhapubbo hoti yadi vā rūpīsu yadi vā arūpīsu yadi vā saññīsu yadi vā asaññīsu yadi vā nevasaññīnāsaññīsu. |
But in whatever state of existence he has previously dwelt, whether among the form-possessing or the formless, whether among the percipient or the non-percipient, or the neither-percipient-nor-non-percipient, |
Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
thus he recollects his manifold past lives in their modes and their details. |
Etadānuttariyaṁ, bhante, pubbenivāsānussatiñāṇe. |
This is an unsurpassed quality, venerable sir, in the knowledge of recollection of past lives. |
1.14. Cutūpapātañāṇadesanā |
1.14. The Teaching on Knowledge of the Passing Away and Rebirth of Beings |
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti sattānaṁ cutūpapātañāṇe. |
Furthermore, venerable sir, this is an unsurpassed quality, how the Blessed One teaches the Dhamma on the knowledge of the passing away and rebirth of beings. |
Idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: |
Here, venerable sir, some ascetic or brahmin, by means of ardency… etc… touches such a state of mental concentration that in the concentrated mind, 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: |
‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. |
‘These good beings, endowed with misconduct of body, misconduct of speech, and misconduct of mind, who were revilers of the noble ones, held wrong view, and undertook action based on wrong view, |
Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
with the breakup of the body, after death, have been reborn in a state of deprivation, a bad destination, a lower world, in hell. |
Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. |
But these good beings, endowed with good conduct of body, good conduct of speech, and good conduct of mind, who were not revilers of the noble ones, held right view, and undertook action based on right view, |
Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. |
with the breakup of the body, after death, have been reborn in a good destination, a heavenly world.’ |
Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. |
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. |
Etadānuttariyaṁ, bhante, sattānaṁ cutūpapātañāṇe. |
This is an unsurpassed quality, venerable sir, in the knowledge of the passing away and rebirth of beings. |
1.15. Iddhividhadesanā |
1.15. The Teaching on Kinds of Spiritual Power |
Aparaṁ pana, bhante, etadānuttariyaṁ, yathā bhagavā dhammaṁ deseti iddhividhāsu. |
Furthermore, venerable sir, this is an unsurpassed quality, how the Blessed One teaches the Dhamma on the kinds of spiritual power. |
Dvemā, bhante, iddhividhāyo—atthi, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati. |
There are two, venerable sir, kinds of spiritual power—there is, venerable sir, a spiritual power that is with taints and with acquisitions, which is called ‘not noble.’ |
Atthi, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati. |
There is, venerable sir, a spiritual power that is without taints and without acquisitions, which is called ‘noble.’ |
Katamā ca, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati? |
And what, venerable sir, is the spiritual power that is with taints and with acquisitions, which is called ‘not noble’? |
idha, bhante, ekacco samaṇo vā brāhmaṇo vā ātappamanvāya …pe… tathārūpaṁ cetosamādhiṁ phusati, yathāsamāhite citte anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; |
Here, venerable sir, some ascetic or brahmin, by means of ardency… etc… touches such a state of mental concentration that in the concentrated mind he experiences the various kinds of spiritual power—having been one, he becomes many; having been many, he becomes one; |
āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; |
he appears and vanishes; he goes unhindered through a wall, a rampart, a mountain, as if through space; |
pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; |
he dives in and out of the earth as if it were water; |
udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; |
he walks on water without breaking it as if on earth; |
ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; |
he travels cross-legged through the sky like a winged bird; |
imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; |
he touches and strokes with his hand these moon and sun, so mighty and powerful; |
yāva brahmalokāpi kāyena vasaṁ vatteti. |
he exercises mastery with his body even as far as the Brahmā world. |
Ayaṁ, bhante, iddhi sāsavā saupadhikā, ‘no ariyā’ti vuccati. |
This, venerable sir, is the spiritual power that is with taints and with acquisitions, which is called ‘not noble.’ |
Katamā pana, bhante, iddhi anāsavā anupadhikā, ‘ariyā’ti vuccati? |
And what, venerable sir, is the spiritual power that is without taints and without acquisitions, which is called ‘noble’? |
Idha, bhante, bhikkhu sace ākaṅkhati: |
Here, venerable sir, if a bhikkhu so wishes: |
‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. |
‘May I dwell percipient of the repulsive in the unrepulsive,’ he dwells there percipient of the unrepulsive. |
Sace ākaṅkhati: |
If he so wishes: |
‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. |
‘May I dwell percipient of the unrepulsive in the repulsive,’ he dwells there percipient of the repulsive. |
Sace ākaṅkhati: |
If he so wishes: |
‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. |
‘May I dwell percipient of the unrepulsive in the repulsive and the unrepulsive,’ he dwells there percipient of the unrepulsive. |
Sace ākaṅkhati: |
If he so wishes: |
‘paṭikūle ca appaṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. |
‘May I dwell percipient of the repulsive in the repulsive and the unrepulsive,’ he dwells there percipient of the repulsive. |
Sace ākaṅkhati: |
If he so wishes: |
‘paṭikūlañca appaṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. |
‘Having avoided both the repulsive and the unrepulsive, may I dwell in equanimity, mindful and clearly comprehending,’ he dwells there in equanimity, mindful and clearly comprehending. |
Ayaṁ, bhante, iddhi anāsavā anupadhikā ‘ariyā’ti vuccati. |
This, venerable sir, is the spiritual power that is without taints and without acquisitions, which is called ‘noble.’ |
Etadānuttariyaṁ, bhante, iddhividhāsu. |
This is an unsurpassed quality, venerable sir, in the kinds of spiritual power. |
Taṁ bhagavā asesamabhijānāti, taṁ bhagavato asesamabhijānato uttari abhiññeyyaṁ natthi, yadabhijānaṁ añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro assa yadidaṁ iddhividhāsu. |
The Blessed One knows this completely. With the Blessed One knowing this completely, there is nothing further to be known, by knowing which another ascetic or brahmin might be more greatly enlightened than the Blessed One, that is, in regard to the kinds of spiritual power. |
1.16. Aññathāsatthuguṇadassana |
1.16. Seeing the Teacher's Qualities Differently |
Yaṁ taṁ, bhante, saddhena kulaputtena pattabbaṁ āraddhavīriyena thāmavatā purisathāmena purisavīriyena purisaparakkamena purisadhorayhena, anuppattaṁ taṁ bhagavatā. |
Whatever, venerable sir, is to be attained by a faithful clansman who is energetic, possessed of strength, manly strength, manly vigor, manly prowess, manly endurance, that has been attained by the Blessed One. |
Na ca, bhante, bhagavā kāmesu kāmasukhallikānuyogamanuyutto hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyutto dukkhaṁ anariyaṁ anatthasaṁhitaṁ. |
And the Blessed One, venerable sir, is not given to the practice of indulgence in sensual pleasures, which is low, vulgar, worldly, ignoble, and unbeneficial, nor is he given to the practice of self-mortification, which is painful, ignoble, and unbeneficial. |
Catunnañca bhagavā jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī. |
And the Blessed One is an obtainer at will, an obtainer without difficulty, an obtainer without trouble, of the four jhānas which are of the higher mind and are pleasant abidings in this very life. |
1.17. Anuyogadānappakāra |
1.17. Manner of Responding |
Sace maṁ, bhante, evaṁ puccheyya: |
If, venerable sir, they were to ask me thus: |
‘kiṁ nu kho, āvuso sāriputta, ahesuṁ atītamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. |
‘But were there, friend Sāriputta, any other ascetics or brahmins in the past more greatly enlightened than the Blessed One in regard to enlightenment?’ thus asked, venerable sir, I would say ‘No.’ |
‘Kiṁ panāvuso sāriputta, bhavissanti anāgatamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. |
‘But will there be, friend Sāriputta, any other ascetics or brahmins in the future more greatly enlightened than the Blessed One in regard to enlightenment?’ thus asked, venerable sir, I would say ‘No.’ |
‘Kiṁ panāvuso sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. |
‘But is there now, friend Sāriputta, any other ascetic or brahmin more greatly enlightened than the Blessed One in regard to enlightenment?’ thus asked, venerable sir, I would say ‘No.’ |
Sace pana maṁ, bhante, evaṁ puccheyya: |
But if, venerable sir, they were to ask me thus: |
‘kiṁ nu kho, āvuso sāriputta, ahesuṁ atītamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘evan’ti vadeyyaṁ. |
‘But were there, friend Sāriputta, any other ascetics or brahmins in the past equal to the Blessed One in regard to enlightenment?’ thus asked, venerable sir, I would say ‘Yes.’ |
‘Kiṁ panāvuso sāriputta, bhavissanti anāgatamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘evan’ti vadeyyaṁ. |
‘But will there be, friend Sāriputta, any other ascetics or brahmins in the future equal to the Blessed One in regard to enlightenment?’ thus asked, venerable sir, I would say ‘Yes.’ |
‘Kiṁ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. |
‘But is there now, friend Sāriputta, any other ascetic or brahmin equal to the Blessed One in regard to enlightenment?’ thus asked, venerable sir, I would say ‘No.’ |
Sace pana maṁ, bhante, evaṁ puccheyya: |
But if, venerable sir, they were to ask me thus: |
‘kiṁ panāyasmā sāriputto ekaccaṁ abbhanujānāti, ekaccaṁ na abbhanujānātī’ti, evaṁ puṭṭho ahaṁ, bhante, evaṁ byākareyyaṁ: |
‘But why does the Venerable Sāriputta approve of one part and not approve of another part?’ thus asked, venerable sir, I would explain thus: |
‘sammukhā metaṁ, āvuso, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: |
‘Face to face with the Blessed One, friends, I have heard this, face to face I have received it: |
“ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti. |
“There were in the past Arahants, Perfectly Enlightened Ones equal to me in regard to enlightenment.” |
Sammukhā metaṁ, āvuso, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: |
Face to face with the Blessed One, friends, I have heard this, face to face I have received it: |
“bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā mayā samasamā sambodhiyan”ti. |
“There will be in the future Arahants, Perfectly Enlightened Ones equal to me in regard to enlightenment.” |
Sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ: |
Face to face with the Blessed One, friends, I have heard this, face to face I have received it: |
“aṭṭhānametaṁ anavakāso yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjatī”’ti. |
“It is impossible, it cannot be, that in one world system two Arahants, Perfectly Enlightened Ones should arise, not before and not after. This is not possible.”’ |
Kaccāhaṁ, bhante, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṁ abhūtena abbhācikkhāmi, dhammassa cānudhammaṁ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? |
In so explaining when asked thus, venerable sir, would I be one who speaks in accordance with the Blessed One, and not misrepresent the Blessed One with what is untrue, and would I explain in accordance with the Dhamma, and would no reasonable ground for criticism arise from any of my fellow Dhamma-followers?” |
“Taggha tvaṁ, sāriputta, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti. |
Indeed, Sāriputta, in so explaining when asked thus, you would be one who speaks in accordance with me, and you would not misrepresent me with what is untrue, and you would explain in accordance with the Dhamma, and no reasonable ground for criticism would arise from any of your fellow Dhamma-followers. |
2. Acchariyaabbhuta |
2. Wonderful and Marvelous |
Evaṁ vutte, āyasmā udāyī bhagavantaṁ etadavoca: |
When this was said, the Venerable Udāyī said this to the Blessed One: |
“acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā. |
"It is wonderful, venerable sir, it is marvelous, venerable sir, the Tathāgata's modesty, contentment, and austerity. |
Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissati. |
For although the Tathāgata is so mighty, so powerful, yet he will not make himself known. |
Ekamekañcepi ito, bhante, dhammaṁ aññatitthiyā paribbājakā attani samanupasseyyuṁ, te tāvatakeneva paṭākaṁ parihareyyuṁ. |
If wanderers of other sects were to see even one of these qualities in themselves, venerable sir, they would carry a banner around on account of it alone. |
Acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa appicchatā santuṭṭhitā sallekhatā. |
It is wonderful, venerable sir, it is marvelous, venerable sir, the Tathāgata's modesty, contentment, and austerity. |
Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo. |
For although the Tathāgata is so mighty, so powerful, |
Atha ca pana nevattānaṁ pātukarissatī”ti. |
yet he will not make himself known." |
“Passa kho tvaṁ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā. |
"You see, Udāyī, ‘the Tathāgata's modesty, contentment, and austerity. |
Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissati’. |
For although the Tathāgata is so mighty, so powerful, yet he will not make himself known.’ |
Ekamekañcepi ito, udāyi, dhammaṁ aññatitthiyā paribbājakā attani samanupasseyyuṁ, te tāvatakeneva paṭākaṁ parihareyyuṁ. |
If wanderers of other sects, Udāyī, were to see even one of these qualities in themselves, they would carry a banner around on account of it alone. |
Passa kho tvaṁ, udāyi, ‘tathāgatassa appicchatā santuṭṭhitā sallekhatā. |
You see, Udāyī, ‘the Tathāgata's modesty, contentment, and austerity. |
Yatra hi nāma tathāgato evaṁmahiddhiko evaṁmahānubhāvo, atha ca pana nevattānaṁ pātukarissatī’”ti. |
For although the Tathāgata is so mighty, so powerful, yet he will not make himself known.’” |
Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: |
Then the Blessed One addressed the Venerable Sāriputta: |
“Tasmātiha tvaṁ, sāriputta, imaṁ dhammapariyāyaṁ abhikkhaṇaṁ bhāseyyāsi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. |
"Therefore, Sāriputta, you should speak this discourse on the Dhamma frequently to the bhikkhus, bhikkhunīs, male lay followers, and female lay followers. |
Yesampi hi, sāriputta, moghapurisānaṁ bhavissati tathāgate kaṅkhā vā vimati vā, tesamimaṁ dhammapariyāyaṁ sutvā tathāgate kaṅkhā vā vimati vā, sā pahīyissatī”ti. |
For if any of these foolish people have any doubt or perplexity about the Tathāgata, having heard this discourse on the Dhamma, that doubt or perplexity they have about the Tathāgata will be abandoned." |
Iti hidaṁ āyasmā sāriputto bhagavato sammukhā sampasādaṁ pavedesi. |
Thus the Venerable Sāriputta declared his serene confidence in the presence of the Blessed One. |
Tasmā imassa veyyākaraṇassa sampasādanīyantveva adhivacananti. |
Therefore, the name of this exposition is indeed ‘The Sutta on Serene Confidence.’ |
Sampasādanīyasuttaṁ niṭṭhitaṁ pañcamaṁ. |
The Sutta on Serene Confidence, the fifth, is finished. |
dn29 |
DN 29 |
Dīgha Nikāya 29 |
The Long Discourses 29 |
Pāsādikasutta |
The Delightful Sutta |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṁ ambavane pāsāde. |
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyans. There was a Sakyan town named Vedhaññā, in their mango grove, in a delightful place. |
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti. |
At that time, the Nigaṇṭha Nāṭaputta had recently passed away in Pāvā. |
Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: |
Upon his passing, the Nigaṇṭhas were split, divided into two factions, engaged in quarrels, brawls, and disputes, and they lived wounding each other with verbal daggers: |
“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? |
“You do not know this Dhamma and discipline, I know this Dhamma and discipline. What, you will know this Dhamma and discipline? |
Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. |
You are practicing wrongly, I am practicing rightly. |
Sahitaṁ me, asahitaṁ te. |
Mine is coherent, yours is incoherent. |
Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. |
What should have been said first, you said last; what should have been said last, you said first. |
Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. |
Your long-held view has been overturned; your assertion has been refuted. You are defeated. Go, seek to escape from your doctrine, or disentangle yourself if you can.” |
Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati. |
It seemed as if only slaughter was prevailing among the Nigaṇṭhas, the followers of Nāṭaputta. |
Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe. |
And even the lay disciples of Nigaṇṭha Nāṭaputta, dressed in white, were disgusted, repelled, and turned away from the Nigaṇṭhas, followers of Nāṭaputta, as is the case in a badly expounded Dhamma and discipline, badly taught, not leading out, not conducive to peace, not taught by a perfectly enlightened one, with a broken stupa, without a refuge. |
Atha kho cundo samaṇuddeso pāvāyaṁ vassaṁvuṭṭho yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; |
Then Cunda the novice, having spent the rains in Pāvā, went to Sāmagāma, to the Venerable Ānanda, and approached him; |
upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. |
having approached, he paid homage to the Venerable Ānanda and sat down to one side. |
Ekamantaṁ nisinno kho cundo samaṇuddeso āyasmantaṁ ānandaṁ etadavoca: |
Seated to one side, Cunda the novice said this to the Venerable Ānanda: |
“nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato. |
"The Nigaṇṭha Nāṭaputta, venerable sir, has recently passed away in Pāvā. |
Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe”ti. |
Upon his passing, the Nigaṇṭhas are split, divided into two factions ...etc... with a broken stupa, without a refuge." |
Evaṁ vutte, āyasmā ānando cundaṁ samaṇuddesaṁ etadavoca: |
When this was said, the Venerable Ānanda said this to Cunda the novice: |
“atthi kho idaṁ, āvuso cunda, kathāpābhataṁ bhagavantaṁ dassanāya. |
"There is here, friend Cunda, a topic of conversation to bring for an audience with the Blessed One. |
Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; |
Let us go, friend Cunda, to where the Blessed One is; |
upasaṅkamitvā etamatthaṁ bhagavato ārocessāmā”ti. |
having approached, we will report this matter to the Blessed One." |
“Evaṁ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi. |
"Yes, venerable sir," Cunda the novice replied to the Venerable Ānanda. |
Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṁsu; |
Then the Venerable Ānanda and Cunda the novice went to where the Blessed One was; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
having approached, they paid homage to the Blessed One and sat down to one side. |
Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: |
Seated to one side, the Venerable Ānanda said this to the Blessed One: |
“ayaṁ, bhante, cundo samaṇuddeso evamāha, ‘nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā …pe… bhinnathūpe appaṭisaraṇe’”ti. |
"This Cunda the novice, venerable sir, says this, ‘The Nigaṇṭha Nāṭaputta, venerable sir, has recently passed away in Pāvā, and upon his passing, the Nigaṇṭhas are split ...etc... with a broken stupa, without a refuge.’” |
1. Asammāsambuddhappaveditadhammavinaya |
1. A Dhamma and Discipline Taught by One Not Perfectly Enlightened |
“Evaṁ hetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite. |
"So it is, Cunda, in a badly expounded Dhamma and discipline, badly taught, not leading out, not conducive to peace, taught by one who is not perfectly enlightened. |
Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito, sāvako ca tasmiṁ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati. |
Here, Cunda, the teacher is not perfectly enlightened, and the Dhamma is badly expounded, badly taught, not leading out, not conducive to peace, taught by one not perfectly enlightened, and a disciple dwells in that Dhamma not practicing in accordance with the Dhamma, not practicing correctly, not acting in line with the Dhamma, and he has deviated from that Dhamma. |
So evamassa vacanīyo: |
He should be spoken to thus: |
‘tassa te, āvuso, lābhā, tassa te suladdhaṁ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito. |
‘It is a gain for you, friend, it is well-gained by you, that your teacher is not perfectly enlightened, and the Dhamma is badly expounded, badly taught, not leading out, not conducive to peace, taught by one not perfectly enlightened. |
Tvañca tasmiṁ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. |
And you dwell in that Dhamma not practicing in accordance with the Dhamma, not practicing correctly, not acting in line with the Dhamma, and you have deviated from that Dhamma.’ |
Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvako ca tattha evaṁ pāsaṁso. |
Thus, Cunda, the teacher there is blameworthy, the Dhamma there is blameworthy, and the disciple in that case is praiseworthy. |
Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya: |
Whoever, Cunda, would say to such a disciple: |
‘etāyasmā tathā paṭipajjatu, yathā te satthārā dhammo desito paññatto’ti. |
‘Let the venerable one practice in such a way as the Dhamma was taught and proclaimed by your teacher.’ |
Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. |
The one who encourages, the one who is encouraged, and the one who, being encouraged, practices accordingly, |
Sabbe te bahuṁ apuññaṁ pasavanti. |
all of them generate much demerit. |
Taṁ kissa hetu? |
For what reason? |
Evaṁ hetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite. |
So it is, Cunda, in a badly expounded Dhamma and discipline, badly taught, not leading out, not conducive to peace, taught by one not perfectly enlightened. |
Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito, sāvako ca tasmiṁ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattati. |
But here, Cunda, the teacher is not perfectly enlightened, and the Dhamma is badly expounded, badly taught, not leading out, not conducive to peace, taught by one not perfectly enlightened, and a disciple dwells in that Dhamma practicing in accordance with the Dhamma, practicing correctly, acting in line with the Dhamma, having undertaken that Dhamma. |
So evamassa vacanīyo: |
He should be spoken to thus: |
‘tassa te, āvuso, alābhā, tassa te dulladdhaṁ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito. |
‘It is a loss for you, friend, it is badly gained by you, that your teacher is not perfectly enlightened, and the Dhamma is badly expounded, badly taught, not leading out, not conducive to peace, taught by one not perfectly enlightened. |
Tvañca tasmiṁ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattasī’ti. |
And you dwell in that Dhamma practicing in accordance with the Dhamma, practicing correctly, acting in line with the Dhamma, having undertaken that Dhamma.’ |
Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvakopi tattha evaṁ gārayho. |
Thus, Cunda, the teacher there is blameworthy, the Dhamma there is blameworthy, and the disciple there is also blameworthy. |
Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya: |
Whoever, Cunda, would say to such a disciple: |
‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. |
‘Surely the venerable one, practicing the way, will attain the way.’ |
Yo ca pasaṁsati, yañca pasaṁsati, yo ca pasaṁsito bhiyyoso mattāya vīriyaṁ ārabhati. |
The one who praises, the one who is praised, and the one who, being praised, strives with even more energy, |
Sabbe te bahuṁ apuññaṁ pasavanti. |
all of them generate much demerit. |
Taṁ kissa hetu? |
For what reason? |
Evañhetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite. |
So it is, Cunda, in a badly expounded Dhamma and discipline, badly taught, not leading out, not conducive to peace, taught by one not perfectly enlightened. |
2. Sammāsambuddhappaveditadhammavinaya |
2. A Dhamma and Discipline Taught by a Perfectly Enlightened One |
Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito, sāvako ca tasmiṁ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati. |
But here, Cunda, the teacher is perfectly enlightened, and the Dhamma is well-expounded, well-taught, leading out, conducive to peace, taught by a perfectly enlightened one, and a disciple dwells in that Dhamma not practicing in accordance with the Dhamma, not practicing correctly, not acting in line with the Dhamma, and he has deviated from that Dhamma. |
So evamassa vacanīyo: |
He should be spoken to thus: |
‘tassa te, āvuso, alābhā, tassa te dulladdhaṁ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. |
‘It is a loss for you, friend, it is badly gained by you, that your teacher is perfectly enlightened, and the Dhamma is well-expounded, well-taught, leading out, conducive to peace, taught by a perfectly enlightened one. |
Tvañca tasmiṁ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti. |
And you dwell in that Dhamma not practicing in accordance with the Dhamma, not practicing correctly, not acting in line with the Dhamma, and you have deviated from that Dhamma.’ |
Iti kho, cunda, satthāpi tattha pāsaṁso, dhammopi tattha pāsaṁso, sāvako ca tattha evaṁ gārayho. |
Thus, Cunda, the teacher there is praiseworthy, the Dhamma there is praiseworthy, and the disciple in that case is blameworthy. |
Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya: |
Whoever, Cunda, would say to such a disciple: |
‘etāyasmā tathā paṭipajjatu yathā te satthārā dhammo desito paññatto’ti. |
‘Let the venerable one practice in such a way as the Dhamma was taught and proclaimed by your teacher.’ |
Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. |
The one who encourages, the one who is encouraged, and the one who, being encouraged, practices accordingly, |
Sabbe te bahuṁ puññaṁ pasavanti. |
all of them generate much merit. |
Taṁ kissa hetu? |
For what reason? |
Evañhetaṁ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite. |
So it is, Cunda, in a well-expounded Dhamma and discipline, well-taught, leading out, conducive to peace, taught by a perfectly enlightened one. |
Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito, sāvako ca tasmiṁ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattati. |
But here, Cunda, the teacher is perfectly enlightened, and the Dhamma is well-expounded, well-taught, leading out, conducive to peace, taught by a perfectly enlightened one, and a disciple dwells in that Dhamma practicing in accordance with the Dhamma, practicing correctly, acting in line with the Dhamma, having undertaken that Dhamma. |
So evamassa vacanīyo: |
He should be spoken to thus: |
‘tassa te, āvuso, lābhā, tassa te suladdhaṁ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. |
‘It is a gain for you, friend, it is well-gained by you, that your teacher is perfectly enlightened, and the Dhamma is well-expounded, well-taught, leading out, conducive to peace, taught by a perfectly enlightened one. |
Tvañca tasmiṁ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattasī’ti. |
And you dwell in that Dhamma practicing in accordance with the Dhamma, practicing correctly, acting in line with the Dhamma, having undertaken that Dhamma.’ |
Iti kho, cunda, satthāpi tattha pāsaṁso, dhammopi tattha pāsaṁso, sāvakopi tattha evaṁ pāsaṁso. |
Thus, Cunda, the teacher there is praiseworthy, the Dhamma there is praiseworthy, and the disciple there is also praiseworthy. |
Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya: |
Whoever, Cunda, would say to such a disciple: |
‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti. |
‘Surely the venerable one, practicing the way, will attain the way.’ |
Yo ca pasaṁsati, yañca pasaṁsati, yo ca pasaṁsito bhiyyoso mattāya vīriyaṁ ārabhati. |
The one who praises, the one who is praised, and the one who, being praised, strives with even more energy, |
Sabbe te bahuṁ puññaṁ pasavanti. |
all of them generate much merit. |
Taṁ kissa hetu? |
For what reason? |
Evañhetaṁ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite. |
So it is, Cunda, in a well-expounded Dhamma and discipline, well-taught, leading out, conducive to peace, taught by a perfectly enlightened one. |
3. Sāvakānutappasatthu |
3. A Teacher who causes regret for his disciples |
Idha pana, cunda, satthā ca loke udapādi arahaṁ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito, aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṁ kevalaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ. |
But here, Cunda, a teacher arises in the world, an Arahant, a perfectly enlightened one, and the Dhamma is well-expounded, well-taught, leading out, conducive to peace, taught by a perfectly enlightened one, but his disciples are not yet proficient in the true Dhamma, and their holy life is not yet completely made manifest, made plain, comprehensively set forth, made miraculous, and well-proclaimed among gods and humans. |
Atha nesaṁ satthuno antaradhānaṁ hoti. |
Then their teacher passes away. |
Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato anutappo hoti. |
Such a teacher, Cunda, when he passes away, is a cause of regret for his disciples. |
Taṁ kissa hetu? |
For what reason? |
‘Satthā ca no loke udapādi arahaṁ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ. |
‘A teacher arose for us in the world, an Arahant, a perfectly enlightened one, and the Dhamma was well-expounded, well-taught, leading out, conducive to peace, taught by a perfectly enlightened one, but we were not yet proficient in the true Dhamma, and our holy life was not yet completely made manifest, made plain, comprehensively set forth, made miraculous, and well-proclaimed among gods and humans. |
Atha no satthuno antaradhānaṁ hotī’ti. |
And then our teacher passed away.’ |
Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato anutappo hoti. |
Such a teacher, Cunda, when he passes away, is a cause of regret for his disciples. |
4. Sāvakānanutappasatthu |
4. A Teacher who does not cause regret for his disciples |
Idha pana, cunda, satthā ca loke udapādi arahaṁ sammāsambuddho. |
But here, Cunda, a teacher arises in the world, an Arahant, a perfectly enlightened one. |
Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. |
And the Dhamma is well-expounded, well-taught, leading out, conducive to peace, taught by a perfectly enlightened one. |
Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ. |
And his disciples are proficient in the true Dhamma, and their holy life is completely made manifest, made plain, comprehensively set forth, made miraculous, and well-proclaimed among gods and humans. |
Atha nesaṁ satthuno antaradhānaṁ hoti. |
Then their teacher passes away. |
Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato ananutappo hoti. |
Such a teacher, Cunda, when he passes away, is not a cause of regret for his disciples. |
Taṁ kissa hetu? |
For what reason? |
‘Satthā ca no loke udapādi arahaṁ sammāsambuddho. |
‘A teacher arose for us in the world, an Arahant, a perfectly enlightened one. |
Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. |
And the Dhamma was well-expounded, well-taught, leading out, conducive to peace, taught by a perfectly enlightened one. |
Viññāpitatthā camha saddhamme, kevalañca no paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ. |
We are proficient in the true Dhamma, and our holy life is completely made manifest, made plain, comprehensively set forth, made miraculous, and well-proclaimed among gods and humans. |
Atha no satthuno antaradhānaṁ hotī’ti. |
And then our teacher passed away.’ |
Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato ananutappo hoti. |
Such a teacher, Cunda, when he passes away, is not a cause of regret for his disciples. |
5. Brahmacariyaaparipūrādikathā |
5. The Incomplete Holy Life and so on |
Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. |
Even if, Cunda, the holy life is endowed with these factors, but the teacher is not a senior monk, long-ordained, of long standing, who has reached old age, |
Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena. |
in that respect the holy life is incomplete. |
Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto. |
But when, Cunda, the holy life is endowed with these factors, and the teacher is a senior monk, long-ordained, of long standing, who has reached old age, |
Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena. |
in that respect the holy life is complete. |
Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. |
Even if, Cunda, the holy life is endowed with these factors, and the teacher is a senior monk, long-ordained, of long standing, who has reached old age, but he does not have senior bhikkhu disciples who are accomplished, trained, confident, who have reached the security from bondage, |
Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ. |
competent to expound the true Dhamma, competent, when a rival doctrine has arisen, to refute it well by the Dhamma and teach the Dhamma with its marvels, |
Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena. |
in that respect the holy life is incomplete. |
Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. |
But when, Cunda, the holy life is endowed with these factors, and the teacher is a senior monk, long-ordained, of long standing, who has reached old age, and he has senior bhikkhu disciples who are accomplished, trained, confident, who have reached the security from bondage, |
Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ. |
competent to expound the true Dhamma, competent, when a rival doctrine has arisen, to refute it well by the Dhamma and teach the Dhamma with its marvels, |
Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena. |
in that respect the holy life is complete. |
Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. |
Even if, Cunda, the holy life is endowed with these factors, and the teacher is a senior monk... and he has senior bhikkhu disciples... |
Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ. |
but he does not have middle-aged bhikkhu disciples... ...etc... and he has middle-aged bhikkhu disciples, but he does not have junior bhikkhu disciples... ...etc... and he has junior bhikkhu disciples, but he does not have senior bhikkhunī disciples... ...etc... and he has senior bhikkhunī disciples, but he does not have middle-aged bhikkhunī disciples... ...etc... and he has middle-aged bhikkhunī disciples, but he does not have junior bhikkhunī disciples... ...etc... and he has junior bhikkhunī disciples, but he does not have laymen disciples, householders dressed in white, who are celibate... ...etc... and he has laymen disciples, householders dressed in white, who are celibate, but he does not have laymen disciples, householders dressed in white, who enjoy sensual pleasures... ...etc... and he has laymen disciples, householders dressed in white, who enjoy sensual pleasures, but he does not have laywomen disciples, housewives dressed in white, who are celibate... ...etc... and he has laywomen disciples, housewives dressed in white, who are celibate, but he does not have laywomen disciples, housewives dressed in white, who enjoy sensual pleasures... ...etc... and he has laywomen disciples, housewives dressed in white, who enjoy sensual pleasures, but his holy life is not mighty and prosperous, widespread, widely known, extensive, well-proclaimed among gods and humans... ...etc... and his holy life is mighty and prosperous, widespread, widely known, extensive, well-proclaimed among gods and humans, but it has not reached the pinnacle of gain and fame. |
No ca khvassa majjhimā bhikkhū sāvakā honti …pe… majjhimā cassa bhikkhū sāvakā honti, no ca khvassa navā bhikkhū sāvakā honti …pe… navā cassa bhikkhū sāvakā honti, no ca khvassa therā bhikkhuniyo sāvikā honti …pe… therā cassa bhikkhuniyo sāvikā honti, no ca khvassa majjhimā bhikkhuniyo sāvikā honti …pe… majjhimā cassa bhikkhuniyo sāvikā honti, no ca khvassa navā bhikkhuniyo sāvikā honti …pe… navā cassa bhikkhuniyo sāvikā honti, no ca khvassa upāsakā sāvakā honti gihī odātavasanā brahmacārino …pe… upāsakā cassa sāvakā honti gihī odātavasanā brahmacārino, no ca khvassa upāsakā sāvakā honti gihī odātavasanā kāmabhogino …pe… upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā brahmacāriniyo …pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo …pe… upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṁ hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ …pe… brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ, no ca kho lābhaggayasaggappattaṁ. |
In that respect the holy life is incomplete. |
Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena. |
|
| But when, Cunda, the holy life is endowed with these factors, and the teacher is a senior monk, long-ordained, of long standing, who has reached old age, and he has senior bhikkhu disciples who are accomplished, trained, confident, who have reached the security from bondage, | |
Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. |
competent to expound the true Dhamma, competent, when a rival doctrine has arisen, to refute it well by the Dhamma and teach the Dhamma with its marvels, |
Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ. |
and he has middle-aged bhikkhu disciples… and he has junior bhikkhu disciples… and he has senior bhikkhunī disciples… and he has middle-aged bhikkhunī disciples… and he has junior bhikkhunī disciples… and he has laymen disciples… householders dressed in white, who are celibate, |
Majjhimā cassa bhikkhū sāvakā honti … navā cassa bhikkhū sāvakā honti … therā cassa bhikkhuniyo sāvikā honti … majjhimā cassa bhikkhuniyo sāvikā honti … navā cassa bhikkhuniyo sāvikā honti … upāsakā cassa sāvakā honti … gihī odātavasanā brahmacārino. |
and he has laymen disciples, householders dressed in white, who enjoy sensual pleasures… and he has laywomen disciples, housewives dressed in white, who are celibate… and he has laywomen disciples, housewives dressed in white, who enjoy sensual pleasures… and his holy life is mighty and prosperous, widespread, widely known, extensive, well-proclaimed among gods and humans, and it has reached the pinnacle of gain and the pinnacle of fame, |
Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino … upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo … upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo … brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ, lābhaggappattañca yasaggappattañca. |
in that respect the holy life is complete. |
Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena. |
|
| I, Cunda, am now a teacher who has arisen in the world, an Arahant, a perfectly enlightened one. | |
Ahaṁ kho pana, cunda, etarahi satthā loke uppanno arahaṁ sammāsambuddho. |
And the Dhamma is well-expounded, well-taught, leading out, conducive to peace, taught by a perfectly enlightened one. |
Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. |
And my disciples are proficient in the true Dhamma, and their holy life is completely made manifest, made plain, comprehensively set forth, made miraculous, and well-proclaimed among gods and humans. |
Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṁ paripūraṁ brahmacariyaṁ āvikataṁ uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ. |
I, Cunda, am now a teacher who is a senior monk, long-ordained, of long standing, who has reached old age. |
Ahaṁ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayoanuppatto. |
|
| And now, Cunda, I have senior bhikkhu disciples who are accomplished, trained, confident, who have reached the security from bondage, | |
Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā. |
competent to expound the true Dhamma, competent, when a rival doctrine has arisen, to refute it well by the Dhamma and teach the Dhamma with its marvels. |
Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ. |
And now, Cunda, I have middle-aged bhikkhu disciples… and now, Cunda, I have junior bhikkhu disciples… and now, Cunda, I have senior bhikkhunī disciples… and now, Cunda, I have middle-aged bhikkhunī disciples… and now, Cunda, I have junior bhikkhunī disciples… and now, Cunda, I have laymen disciples, householders dressed in white, who are celibate… and now, Cunda, I have laymen disciples, householders dressed in white, who enjoy sensual pleasures… and now, Cunda, I have laywomen disciples, housewives dressed in white, who are celibate… and now, Cunda, I have laywomen disciples, housewives dressed in white, who enjoy sensual pleasures… and now, Cunda, my holy life is mighty and prosperous, widespread, widely known, extensive, well-proclaimed among gods and humans. |
Santi kho pana me, cunda, etarahi majjhimā bhikkhū sāvakā … santi kho pana me, cunda, etarahi navā bhikkhū sāvakā … santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā … santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā … santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā … santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino … santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino … santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā brahmacāriniyo … santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā kāmabhoginiyo … etarahi kho pana me, cunda, brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ. |
|
| As far as there are now teachers arisen in the world, Cunda, I do not see any other single teacher who has reached such a pinnacle of gain and fame as I have. | |
Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṁ, cunda, aññaṁ ekasatthārampi samanupassāmi evaṁlābhaggayasaggappattaṁ yatharivāhaṁ. |
As far as there is now a saṅgha or a community arisen in the world, |
Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno; |
I do not see, Cunda, any other single saṅgha that has reached such a pinnacle of gain and fame as has this bhikkhu-saṅgha, Cunda. |
nāhaṁ, cunda, aññaṁ ekasaṅghampi samanupassāmi evaṁlābhaggayasaggappattaṁ yatharivāyaṁ, cunda, bhikkhusaṅgho. |
Of which, Cunda, one speaking rightly would say: |
Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya: |
‘It is complete in all aspects, perfect in all aspects, neither deficient nor excessive, a well-expounded, completely perfect holy life, well-proclaimed.’ |
‘sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitan’ti. |
It is of this very thing that one speaking rightly would say: |
Idameva taṁ sammā vadamāno vadeyya: |
‘It is complete in all aspects… etc… well-proclaimed.’ |
‘sabbākārasampannaṁ …pe… suppakāsitan’ti. |
|
| Udaka Rāmaputta, Cunda, used to say this: | |
Udako sudaṁ, cunda, rāmaputto evaṁ vācaṁ bhāsati: |
‘Seeing, one does not see.’ |
‘passaṁ na passatī’ti. |
And what is it that, seeing, one does not see? |
Kiñca passaṁ na passatīti? |
One sees the blade of a well-sharpened razor, but one does not see its edge. |
Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati. |
This is called: |
Idaṁ vuccati: |
‘Seeing, one does not see.’ |
‘passaṁ na passatī’ti. |
But this, Cunda, which was spoken by Udaka Rāmaputta, is low, vulgar, worldly, ignoble, unbeneficial, and refers only to a razor. |
Yaṁ kho panetaṁ, cunda, udakena rāmaputtena bhāsitaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ khurameva sandhāya. |
But that of which, Cunda, one speaking rightly would say: |
Yañca taṁ, cunda, sammā vadamāno vadeyya: |
‘Seeing, one does not see,’ it is of this very thing that one speaking rightly would say: |
‘passaṁ na passatī’ti, idameva taṁ sammā vadamāno vadeyya: |
‘Seeing, one does not see.’ |
‘passaṁ na passatī’ti. |
And what is it that, seeing, one does not see? |
Kiñca passaṁ na passatīti? |
‘That this holy life is so complete in all aspects, so perfect in all aspects, neither deficient nor excessive, so well-expounded, completely perfect, and well-proclaimed,’ this one sees. |
Evaṁ sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitanti, iti hetaṁ passati. |
‘One could subtract this from it, and thus it would be purer,’ this one does not see. |
Idamettha apakaḍḍheyya, evaṁ taṁ parisuddhataraṁ assāti, iti hetaṁ na passati. |
‘One could add this to it, and thus it would be more perfect,’ this one does not see. |
Idamettha upakaḍḍheyya, evaṁ taṁ paripūraṁ assāti, iti hetaṁ na passati. |
This is called, Cunda: |
Idaṁ vuccati, cunda: |
‘Seeing, one does not see.’ |
‘passaṁ na passatī’ti. |
Of which, Cunda, one speaking rightly would say: |
Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya: |
‘It is complete in all aspects… etc… a holy life well-proclaimed.’ |
‘sabbākārasampannaṁ …pe… brahmacariyaṁ suppakāsitan’ti. |
It is of this very thing that one speaking rightly would say: |
Idameva taṁ sammā vadamāno vadeyya: |
‘It is complete in all aspects, perfect in all aspects, neither deficient nor excessive, a well-expounded, completely perfect holy life, well-proclaimed.’ |
‘sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitan’ti. |
|
| 6. The Dhamma to be Chanted in Unison | |
6. Saṅgāyitabbadhamma |
Therefore, Cunda, the Dhammas that I have taught you having realized them with direct knowledge, you should all come together and chant them in unison, matching meaning with meaning, and phrasing with phrasing, and you should not dispute, so that this holy life may last long and be enduring, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans. |
Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
And what, Cunda, are those Dhammas taught by me with direct knowledge, where you should all come together and chant them in unison, matching meaning with meaning, and phrasing with phrasing, and you should not dispute, so that this holy life may last long and be enduring, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans? |
Katame ca te, cunda, dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ? |
They are as follows—the four foundations of mindfulness, the four right strivings, the four bases for spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path. |
Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo. |
These, Cunda, are the Dhammas taught by me with direct knowledge. |
Ime kho te, cunda, dhammā mayā abhiññā desitā. |
Where you should all come together and chant them in unison, matching meaning with meaning, and phrasing with phrasing, and you should not dispute, so that this holy life may last long and be enduring, for the welfare of the many, for the happiness of the many, out of compassion for the world, for the good, welfare, and happiness of gods and humans. |
Yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
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7. Saññāpetabbavidhi |
7. Method of Making things Understood |
Tesañca vo, cunda, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññataro sabrahmacārī saṅghe dhammaṁ bhāseyya. |
And while you, Cunda, are practicing in harmony, with mutual appreciation, without disputes, another of your fellows in the holy life might speak on the Dhamma in the Saṅgha. |
Tatra ce tumhākaṁ evamassa: |
If it should occur to you: |
‘ayaṁ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī’ti. |
‘This venerable one has grasped the meaning wrongly and is applying the phrasing wrongly,’ |
Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo: |
he should neither be applauded nor scorned. Without applauding and without scorning, he should be spoken to thus: |
‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti? |
‘Friend, for this meaning, which of these phrases or those phrases are more suitable? And for these phrases, which of this meaning or that meaning is more suitable?’ |
So ce evaṁ vadeyya: |
If he should say: |
‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva etāni; |
‘For this meaning, friends, these phrases are more suitable, just as they are; |
imesañca byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti. |
and for these phrases, this meaning is more suitable, just as it is.’ |
So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tassa ca atthassa tesañca byañjanānaṁ nisantiyā. |
He should neither be praised nor blamed. Without praising and without blaming, he should be carefully instructed in that meaning and in those phrases with due care. |
Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. |
And if another of your fellows in the holy life, Cunda, should speak on the Dhamma in the Saṅgha. |
Tatra ce tumhākaṁ evamassa: |
If it should occur to you: |
‘ayaṁ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti. |
‘This venerable one has indeed grasped the meaning wrongly but is applying the phrasing correctly.’ |
Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo: |
He should neither be applauded nor scorned. Without applauding and without scorning, he should be spoken to thus: |
‘imesaṁ nu kho, āvuso, byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti? |
‘Friend, for these phrases, which of this meaning or that meaning is more suitable?’ |
So ce evaṁ vadeyya: |
If he should say: |
‘imesaṁ kho, āvuso, byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti. |
‘For these phrases, friends, this meaning is more suitable, just as it is.’ |
So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tasseva atthassa nisantiyā. |
He should neither be praised nor blamed. Without praising and without blaming, he should be carefully instructed in that very meaning with due care. |
Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. |
And if another of your fellows in the holy life, Cunda, should speak on the Dhamma in the Saṅgha. |
Tatra ce tumhākaṁ evamassa: |
If it should occur to you: |
‘ayaṁ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti. |
‘This venerable one has indeed grasped the meaning correctly but is applying the phrasing wrongly.’ |
Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ; |
He should neither be applauded nor scorned; |
anabhinanditvā appaṭikkositvā so evamassa vacanīyo: |
without applauding and without scorning, he should be spoken to thus: |
‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī’ti? |
‘Friend, for this meaning, which of these phrases or those phrases are more suitable?’ |
So ce evaṁ vadeyya: |
If he should say: |
‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yā ceva etānī’ti. |
‘For this meaning, friends, these phrases are more suitable, just as they are.’ |
So neva ussādetabbo na apasādetabbo; |
He should neither be praised nor blamed; |
anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tesaññeva byañjanānaṁ nisantiyā. |
without praising and without blaming, he should be carefully instructed in those very phrases with due care. |
Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya. |
And if another of your fellows in the holy life, Cunda, should speak on the Dhamma in the Saṅgha. |
Tatra ce tumhākaṁ evamassa: |
If it should occur to you: |
‘ayaṁ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti. |
‘This venerable one has grasped both the meaning correctly and is applying the phrasing correctly.’ |
Tassa ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ; |
His words should be applauded with ‘Sādhu’ and approved of. |
tassa ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā so evamassa vacanīyo: |
Having applauded his words with ‘Sādhu’ and approved, he should be spoken to thus: |
‘lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma evaṁ atthupetaṁ byañjanupetan’ti. |
‘It is a gain for us, friend, a great gain for us, friend, that we see such a fellow in the holy life, so endowed with meaning and phrasing.’ |
8. Paccayānuññātakāraṇa |
8. The Reason for Allowing Requisites |
Na vo ahaṁ, cunda, diṭṭhadhammikānaṁyeva āsavānaṁ saṁvarāya dhammaṁ desemi. |
I do not, Cunda, teach the Dhamma merely for the restraint of the taints of this present life. |
Na panāhaṁ, cunda, samparāyikānaṁyeva āsavānaṁ paṭighātāya dhammaṁ desemi. |
Nor do I, Cunda, teach the Dhamma merely for the warding off of the taints of a future life. |
Diṭṭhadhammikānaṁ cevāhaṁ, cunda, āsavānaṁ saṁvarāya dhammaṁ desemi; |
I teach the Dhamma, Cunda, both for the restraint of the taints of this present life, |
samparāyikānañca āsavānaṁ paṭighātāya. |
and for the warding off of the taints of a future life. |
Tasmātiha, cunda, yaṁ vo mayā cīvaraṁ anuññātaṁ, alaṁ vo taṁ yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ. |
Therefore, Cunda, the robe that I have allowed you is sufficient for you only for warding off cold, for warding off heat, for warding off the touch of gadflies, mosquitoes, wind, sun, and creeping things, only for the purpose of covering your private parts. |
Yo vo mayā piṇḍapāto anuññāto, alaṁ vo so yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca. |
The almsfood that I have allowed you is sufficient for you only for the maintenance and continuance of this body, for ending its afflictions, for assisting the holy life, thinking, ‘Thus I will end old feelings and not give rise to new feelings, and I will be healthy and blameless and live in comfort.’ |
Yaṁ vo mayā senāsanaṁ anuññātaṁ, alaṁ vo taṁ yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ. |
The lodging that I have allowed you is sufficient for you only for warding off cold, for warding off heat, for warding off the touch of gadflies, mosquitoes, wind, sun, and creeping things, only for the purpose of dispelling the dangers of the seasons and for delighting in seclusion. |
Yo vo mayā gilānapaccayabhesajjaparikkhāro anuññāto, alaṁ vo so yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya abyāpajjaparamatāya. |
The medicinal requisites for the sick that I have allowed you are sufficient for you only for warding off arisen painful feelings of illness and for the sake of being free from affliction at most. |
9. Sukhallikānuyoga |
9. Indulgence in Comfort |
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
It is possible, Cunda, that wanderers of other sects might say this: |
‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī’ti. |
‘The ascetics who are followers of the Sakyan son live devoted to the practice of indulgence in comfort.’ |
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: |
Wanderers of other sects who say this, Cunda, should be spoken to thus: |
‘katamo so, āvuso, sukhallikānuyogo? |
‘What, friends, is that practice of indulgence in comfort? |
Sukhallikānuyogā hi bahū anekavihitā nānappakārakā’ti. |
For practices of indulgence in comfort are many, of various kinds, and of different sorts.’ |
Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti. |
These four, Cunda, are practices of indulgence in comfort which are low, vulgar, worldly, ignoble, unbeneficial, and do not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Katame cattāro? |
Which four? |
Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṁ sukheti pīṇeti. |
Here, Cunda, a certain fool, having killed living beings, makes himself happy and gratified by killing. |
Ayaṁ paṭhamo sukhallikānuyogo. |
This is the first practice of indulgence in comfort. |
Puna caparaṁ, cunda, idhekacco adinnaṁ ādiyitvā ādiyitvā attānaṁ sukheti pīṇeti. |
Again, Cunda, one here, having taken what is not given, makes himself happy and gratified by taking it. |
Ayaṁ dutiyo sukhallikānuyogo. |
This is the second practice of indulgence in comfort. |
Puna caparaṁ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṁ sukheti pīṇeti. |
Again, Cunda, one here, having spoken falsehood, makes himself happy and gratified by speaking it. |
Ayaṁ tatiyo sukhallikānuyogo. |
This is the third practice of indulgence in comfort. |
Puna caparaṁ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti. |
Again, Cunda, one here, supplied and endowed with the five strands of sensual pleasure, indulges in them. |
Ayaṁ catuttho sukhallikānuyogo. |
This is the fourth practice of indulgence in comfort. |
Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti. |
These, Cunda, are the four practices of indulgence in comfort which are low, vulgar, worldly, ignoble, unbeneficial, and do not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
It is possible, Cunda, that wanderers of other sects might say this: |
‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. |
‘The ascetics who are followers of the Sakyan son live devoted to these four practices of indulgence in comfort.’ |
Te vo ‘mā hevaṁ’ tissu vacanīyā. |
They should be told, ‘Not so.’ |
Na te vo sammā vadamānā vadeyyuṁ, abbhācikkheyyuṁ asatā abhūtena. |
They would not be speaking rightly of you; they would be misrepresenting you with what is untrue and unreal. |
Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. |
These four, Cunda, are practices of indulgence in comfort which lead exclusively to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna. |
Katame cattāro? |
Which four? |
Idha, cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, Cunda, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and abides in the first jhāna, which is accompanied by thought and examination, with rapture and happiness born of seclusion. |
Ayaṁ paṭhamo sukhallikānuyogo. |
This is the first practice of indulgence in comfort. |
Puna caparaṁ, cunda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. |
Again, Cunda, a bhikkhu, with the stilling of thought and examination... etc... enters and abides in the second jhāna. |
Ayaṁ dutiyo sukhallikānuyogo. |
This is the second practice of indulgence in comfort. |
Puna caparaṁ, cunda, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. |
Again, Cunda, a bhikkhu, with the fading away of rapture... etc... enters and abides in the third jhāna. |
Ayaṁ tatiyo sukhallikānuyogo. |
This is the third practice of indulgence in comfort. |
Puna caparaṁ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. |
Again, Cunda, a bhikkhu, with the abandoning of pleasure and pain... etc... enters and abides in the fourth jhāna. |
Ayaṁ catuttho sukhallikānuyogo. |
This is the fourth practice of indulgence in comfort. |
Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti. |
These, Cunda, are the four practices of indulgence in comfort which lead exclusively to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna. |
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
It is possible, Cunda, that wanderers of other sects might say this: |
‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti. |
‘The ascetics who are followers of the Sakyan son live devoted to these four practices of indulgence in comfort.’ |
Te vo ‘evaṁ’ tissu vacanīyā. |
They should be told, ‘Yes.’ |
Sammā te vo vadamānā vadeyyuṁ, na te vo abbhācikkheyyuṁ asatā abhūtena. |
They would be speaking rightly of you; they would not be misrepresenting you with what is untrue and unreal. |
10. Sukhallikānuyogānisaṁsa |
10. The Fruits of Indulgence in Comfort |
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
It is possible, Cunda, that wanderers of other sects might say this: |
‘ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ kati phalāni katānisaṁsā pāṭikaṅkhā’ti? |
‘But friends, for those living devoted to these four practices of indulgence in comfort, what fruits, what benefits are to be expected?’ |
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: |
Wanderers of other sects who say this, Cunda, should be spoken to thus: |
‘ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ cattāri phalāni cattāro ānisaṁsā pāṭikaṅkhā. |
‘Friends, for those living devoted to these four practices of indulgence in comfort, four fruits, four benefits are to be expected. |
Katame cattāro? |
Which four? |
Idhāvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. |
Here, friends, a bhikkhu, through the destruction of the three fetters, is a stream-enterer, not subject to destruction, certain, destined for enlightenment. |
Idaṁ paṭhamaṁ phalaṁ, paṭhamo ānisaṁso. |
This is the first fruit, the first benefit. |
Puna caparaṁ, āvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. |
Again, friends, a bhikkhu, through the destruction of the three fetters and the attenuation of lust, hate, and delusion, is a once-returner; returning to this world only once, he makes an end of suffering. |
Idaṁ dutiyaṁ phalaṁ, dutiyo ānisaṁso. |
This is the second fruit, the second benefit. |
Puna caparaṁ, āvuso, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā. |
Again, friends, a bhikkhu, through the destruction of the five lower fetters, is one of spontaneous birth; there he attains final Nibbāna, not liable to return from that world. |
Idaṁ tatiyaṁ phalaṁ, tatiyo ānisaṁso. |
This is the third fruit, the third benefit. |
Puna caparaṁ, āvuso, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
Again, friends, a bhikkhu, through 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. |
Idaṁ catutthaṁ phalaṁ catuttho ānisaṁso. |
This is the fourth fruit, the fourth benefit. |
Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ imāni cattāri phalāni, cattāro ānisaṁsā pāṭikaṅkhā’ti. |
These, friends, are the four fruits, the four benefits to be expected for those living devoted to these four practices of indulgence in comfort.’ |
11. Khīṇāsavaabhabbaṭhāna |
11. Impossible Actions for an Arahant |
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
It is possible, Cunda, that wanderers of other sects might say this: |
‘aṭṭhitadhammā samaṇā sakyaputtiyā viharantī’ti. |
‘The ascetics who are followers of the Sakyan son live without a fixed principle.’ |
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: |
Wanderers of other sects who say this, Cunda, should be spoken to thus: |
‘atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṁ dhammā desitā paññattā yāvajīvaṁ anatikkamanīyā. |
‘There are, friends, Dhammas taught and proclaimed by that Blessed One who knows and sees, the Arahant, the perfectly enlightened one, for his disciples, which are not to be transgressed as long as life lasts. |
Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī; |
Just as, friends, a city-pillar or an iron pillar, with a deep foundation, well-dug-in, is immovable and unshakable; |
evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṁ dhammā desitā paññattā yāvajīvaṁ anatikkamanīyā. |
in the same way, friends, are the Dhammas taught and proclaimed by that Blessed One who knows and sees, the Arahant, the perfectly enlightened one, for his disciples, which are not to be transgressed as long as life lasts. |
Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṁ. |
That bhikkhu, friends, who is an Arahant, with taints 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 destroyed, who is liberated by right knowledge—he is incapable of committing nine acts. |
Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ; |
An Arahant bhikkhu, friends, is incapable of intentionally taking the life of a living being; |
abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ; |
an Arahant bhikkhu is incapable of taking what is not given, in the manner of theft; |
abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ; |
an Arahant bhikkhu is incapable of engaging in sexual intercourse; |
abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ; |
an Arahant bhikkhu is incapable of knowingly speaking falsehood; |
abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto; |
an Arahant bhikkhu is incapable of enjoying sensual pleasures by storing them up, as he did before when he was a householder; |
abhabbo khīṇāsavo bhikkhu chandāgatiṁ gantuṁ; |
an Arahant bhikkhu is incapable of going astray through desire; |
abhabbo khīṇāsavo bhikkhu dosāgatiṁ gantuṁ; |
an Arahant bhikkhu is incapable of going astray through aversion; |
abhabbo khīṇāsavo bhikkhu mohāgatiṁ gantuṁ; |
an Arahant bhikkhu is incapable of going astray through delusion; |
abhabbo khīṇāsavo bhikkhu bhayāgatiṁ gantuṁ. |
an Arahant bhikkhu is incapable of going astray through fear. |
Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’ti. |
That bhikkhu, friends, who is an Arahant, with taints 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 destroyed, who is liberated by right knowledge, is incapable of committing these nine acts.’ |
12. Pañhābyākaraṇa |
12. Answering Questions |
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
It is possible, Cunda, that wanderers of other sects might say this: |
‘atītaṁ kho addhānaṁ ārabbha samaṇo gotamo atīrakaṁ ñāṇadassanaṁ paññapeti, no ca kho anāgataṁ addhānaṁ ārabbha atīrakaṁ ñāṇadassanaṁ paññapeti, tayidaṁ kiṁsu tayidaṁ kathaṁsū’ti? |
‘The ascetic Gotama declares a surpassing knowledge and vision regarding the past eon, but he does not declare a surpassing knowledge and vision regarding the future eon. What is this, how is this?’ |
Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṁ ñāṇadassanaṁ paññapetabbaṁ maññanti yathariva bālā abyattā. |
Those wanderers of other sects think that a surpassing knowledge and vision should be declared with a different kind of knowledge and vision, just as fools and incompetents do. |
Atītaṁ kho, cunda, addhānaṁ ārabbha tathāgatassa satānusāriñāṇaṁ hoti; |
Regarding the past eon, Cunda, the Tathāgata has knowledge that follows his memory; |
so yāvatakaṁ ākaṅkhati tāvatakaṁ anussarati. |
he recollects as much as he wishes. |
Anāgatañca kho addhānaṁ ārabbha tathāgatassa bodhijaṁ ñāṇaṁ uppajjati: |
And regarding the future eon, the Tathāgata’s knowledge born of enlightenment arises: |
‘ayamantimā jāti, natthi dāni punabbhavo’ti. |
‘This is the last birth, there is now no more renewed existence.’ |
Atītañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti. |
If, Cunda, something in the past was unreal, untrue, unbeneficial, the Tathāgata does not declare it. |
Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti. |
If, Cunda, something in the past was real, true, but unbeneficial, that too the Tathāgata does not declare. |
Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. |
If, Cunda, something in the past was real, true, and beneficial, there the Tathāgata is a knower of the right time for answering that question. |
Anāgatañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti …pe… tassa pañhassa veyyākaraṇāya. |
If, Cunda, something in the future will be unreal, untrue, unbeneficial, the Tathāgata does not declare it… etc… for answering that question. |
Paccuppannañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti. |
If, Cunda, something in the present is unreal, untrue, unbeneficial, the Tathāgata does not declare it. |
Paccuppannañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti. |
If, Cunda, something in the present is real, true, but unbeneficial, that too the Tathāgata does not declare. |
Paccuppannañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya. |
If, Cunda, something in the present is real, true, and beneficial, there the Tathāgata is a knower of the right time for answering that question. |
Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, tasmā ‘tathāgato’ti vuccati. |
Thus, Cunda, in regard to things past, future, and present, the Tathāgata is a speaker at the right time, a speaker of what is factual, a speaker of what is beneficial, a speaker on the Dhamma, a speaker on the discipline; therefore he is called the ‘Tathāgata.’ |
Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, sabbaṁ tathāgatena abhisambuddhaṁ, tasmā ‘tathāgato’ti vuccati. |
And whatever, Cunda, in the world with its gods, its Māras, and its Brahmās, in this generation with its ascetics and brahmins, with its gods and humans, is seen, heard, sensed, cognized, attained, sought after, pondered by the mind—all that is fully understood by the Tathāgata; therefore he is called the ‘Tathāgata.’ |
Yañca, cunda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati. |
And, Cunda, on the night the Tathāgata awakens to the unsurpassed perfect enlightenment, and on the night he attains final Nibbāna in the Nibbāna-element with no residue remaining—whatever in between he speaks, utters, and points out, |
Sabbaṁ taṁ tatheva hoti no aññathā, tasmā ‘tathāgato’ti vuccati. |
all of that is just so and not otherwise; therefore he is called the ‘Tathāgata.’ |
Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī. |
As he speaks, Cunda, so the Tathāgata does; as he does, so he speaks. |
Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā ‘tathāgato’ti vuccati. |
Thus, as he speaks, so he does; as he does, so he speaks; therefore he is called the ‘Tāthagata.’ |
Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati. |
In the world with its gods, Cunda, with its Māras and its Brahmās, in this generation with its ascetics and brahmins, with its gods and humans, the Tathāgata is the conqueror, unconquered, the all-seeing, the wielder of power; therefore he is called the ‘Tathāgata.’ |
13. Abyākataṭṭhāna |
13. The Undeclared Points |
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
It is possible, Cunda, that wanderers of other sects might say this: |
‘kiṁ nu kho, āvuso, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti? |
‘But what, friends, does the Tathāgata exist after death? This alone is true, anything else is foolish.’ |
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: |
Wanderers of other sects who say this, Cunda, should be spoken to thus: |
‘abyākataṁ kho etaṁ, āvuso, bhagavatā: |
‘This, friends, has been left undeclared by the Blessed One: |
“hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti. |
“The Tathāgata exists after death; this alone is true, anything else is foolish.”’ |
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
It is possible, Cunda, that wanderers of other sects might say this: |
‘kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti? |
‘But then, friends, does the Tathāgata not exist after death? This alone is true, anything else is foolish.’ |
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: |
Wanderers of other sects who say this, Cunda, should be spoken to thus: |
‘etampi kho, āvuso, bhagavatā abyākataṁ: |
‘This too, friends, has been left undeclared by the Blessed One: |
“na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti. |
“The Tathāgata does not exist after death; this alone is true, anything else is foolish.”’ |
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
It is possible, Cunda, that wanderers of other sects might say this: |
‘kiṁ panāvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti? |
‘But then, friends, does the Tathāgata both exist and not exist after death? This alone is true, anything else is foolish.’ |
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: |
Wanderers of other sects who say this, Cunda, should be spoken to thus: |
‘abyākataṁ kho etaṁ, āvuso, bhagavatā: |
‘This, friends, has been left undeclared by the Blessed One: |
“hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti. |
“The Tathāgata both exists and not exist after death; this alone is true, anything else is foolish.”’ |
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
It is possible, Cunda, that wanderers of other sects might say this: |
‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti? |
‘But then, friends, does the Tathāgata neither exist nor not exist after death? This alone is true, anything else is foolish.’ |
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: |
Wanderers of other sects who say this, Cunda, should be spoken to thus: |
‘etampi kho, āvuso, bhagavatā abyākataṁ: |
‘This too, friends, has been left undeclared by the Blessed One: |
“neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti. |
“The Tathāgata neither exists nor not exist after death; this alone is true, anything else is foolish.”’ |
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
It is possible, Cunda, that wanderers of other sects might say this: |
‘kasmā panetaṁ, āvuso, samaṇena gotamena abyākatan’ti? |
‘But why has this been left undeclared by the ascetic Gotama?’ |
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: |
Wanderers of other sects who say this, Cunda, should be spoken to thus: |
‘na hetaṁ, āvuso, atthasaṁhitaṁ na dhammasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, tasmā taṁ bhagavatā abyākatan’ti. |
‘Because, friends, this is not connected with the goal, not connected with the Dhamma, not fundamental to the holy life; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore it has been left undeclared by the Blessed One.’ |
14. Byākataṭṭhāna |
14. The Declared Points |
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
It is possible, Cunda, that wanderers of other sects might say this: |
‘kiṁ panāvuso, samaṇena gotamena byākatan’ti? |
‘But what, friends, has been declared by the ascetic Gotama?’ |
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: |
Wanderers of other sects who say this, Cunda, should be spoken to thus: |
‘idaṁ dukkhanti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhasamudayoti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhanirodhoti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākatan’ti. |
‘“This is suffering,” friends, has been declared by the Blessed One. “This is the origin of suffering,” friends, has been declared by the Blessed One. “This is the cessation of suffering,” friends, has been declared by the Blessed One. “This is the path leading to the cessation of suffering,” friends, has been declared by the Blessed One.’ |
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: |
It is possible, Cunda, that wanderers of other sects might say this: |
‘kasmā panetaṁ, āvuso, samaṇena gotamena byākatan’ti? |
‘But why has this been declared by the ascetic Gotama?’ |
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā: |
Wanderers of other sects who say this, Cunda, should be spoken to thus: |
‘etañhi, āvuso, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. |
‘Because, friends, this is connected with the goal, this is connected with the Dhamma, this is fundamental to the holy life; it leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. |
Tasmā taṁ bhagavatā byākatan’ti. |
Therefore it has been declared by the Blessed One.’ |
15. Pubbantasahagatadiṭṭhinissaya |
15. Dependence on Views Concerning the Beginning |
Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. |
Those bases of views, Cunda, connected with the beginning, have been declared by me to you, as they should be declared. |
Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? |
And as they should not be declared, why would I declare them to you in that way? |
Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā. |
Those bases of views, Cunda, connected with the end, have been declared by me to you, as they should be declared. |
Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? |
And as they should not be declared, why would I declare them to you in that way? |
Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. |
What, Cunda, are the views about the past that I have declared to you, just as they are to be declared? |
Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? |
And just as they are not to be declared, why should I declare them to you as such? |
Santi kho, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, Cunda, some recluses and brahmins who hold such a doctrine, who hold such a view: |
‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti. |
‘The self and the world are eternal: this alone is true, anything else is foolish.’ |
Santi pana, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
But there are, Cunda, some recluses and brahmins who hold such a doctrine, who hold such a view: |
‘asassato attā ca loko ca …pe… sassato ca asassato ca attā ca loko ca … neva sassato nāsassato attā ca loko ca … sayaṅkato attā ca loko ca … paraṅkato attā ca loko ca … sayaṅkato ca paraṅkato ca attā ca loko ca … asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan’ti. |
‘The self and the world are non-eternal …etc… The self and the world are both eternal and non-eternal … The self and the world are neither eternal nor non-eternal … The self and the world are self-made … The self and the world are made by others … The self and the world are both self-made and made by others … The self and the world are neither self-made nor made by others, but have arisen fortuitously: this alone is true, anything else is foolish.’ |
‘Sassataṁ sukhadukkhaṁ … asassataṁ sukhadukkhaṁ … sassatañca asassatañca sukhadukkhaṁ … nevasassataṁ nāsassataṁ sukhadukkhaṁ … sayaṅkataṁ sukhadukkhaṁ … paraṅkataṁ sukhadukkhaṁ … sayaṅkatañca paraṅkatañca sukhadukkhaṁ … asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti. |
‘Suffering and happiness are eternal … Suffering and happiness are non-eternal … Suffering and happiness are both eternal and non-eternal … Suffering and happiness are neither eternal nor non-eternal … Suffering and happiness are self-made … Suffering and happiness are made by others … Suffering and happiness are both self-made and made by others … Suffering and happiness are neither self-made nor made by others, but have arisen fortuitously: this alone is true, anything else is foolish.’ |
Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Now, Cunda, as to those recluses and brahmins who hold such a doctrine, who hold such a view: |
‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti. |
‘The self and the world are eternal: this alone is true, anything else is foolish.’ |
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
I approach them and say: |
‘atthi nu kho idaṁ, āvuso, vuccati: |
‘Is this what is being said, friends: |
“sassato attā ca loko cā”’ti? |
“The self and the world are eternal”?’ |
Yañca kho te evamāhaṁsu: |
And what they say: |
‘idameva saccaṁ moghamaññan’ti. |
‘This alone is true, anything else is foolish,’ |
Taṁ tesaṁ nānujānāmi. |
that I do not approve of in them. |
Taṁ kissa hetu? |
What is the reason for that? |
Aññathāsaññinopi hettha, cunda, santeke sattā. |
Here, Cunda, there are some beings who perceive otherwise. |
Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo. |
And by this designation, Cunda, I do not see myself as equal, how much less as superior. |
Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti. |
But rather, I am superior in this, that is, in understanding. |
Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Now, Cunda, as to those recluses and brahmins who hold such a doctrine, who hold such a view: |
‘asassato attā ca loko ca … sassato ca asassato ca attā ca loko ca … nevasassato nāsassato attā ca loko ca … sayaṅkato attā ca loko ca … paraṅkato attā ca loko ca … sayaṅkato ca paraṅkato ca attā ca loko ca … asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca … sassataṁ sukhadukkhaṁ … asassataṁ sukhadukkhaṁ … sassatañca asassatañca sukhadukkhaṁ … nevasassataṁ nāsassataṁ sukhadukkhaṁ … sayaṅkataṁ sukhadukkhaṁ … paraṅkataṁ sukhadukkhaṁ … sayaṅkatañca paraṅkatañca sukhadukkhaṁ … asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti. |
‘The self and the world are non-eternal … The self and the world are both eternal and non-eternal … The self and the world are neither eternal nor non-eternal … The self and the world are self-made … The self and the world are made by others … The self and the world are both self-made and made by others … The self and the world are neither self-made nor made by others, but have arisen fortuitously … Suffering and happiness are eternal … Suffering and happiness are non-eternal … Suffering and happiness are both eternal and non-eternal … Suffering and happiness are neither eternal nor non-eternal … Suffering and happiness are self-made … Suffering and happiness are made by others … Suffering and happiness are both self-made and made by others … Suffering and happiness are neither self-made nor made by others, but have arisen fortuitously: this alone is true, anything else is foolish.’ |
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
I approach them and say: |
‘atthi nu kho idaṁ, āvuso, vuccati: |
‘Is this what is being said, friends: |
“asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhan”’ti? |
“Suffering and happiness are neither self-made nor made by others, but have arisen fortuitously”?’ |
Yañca kho te evamāhaṁsu: |
And what they say: |
‘idameva saccaṁ moghamaññan’ti. |
‘This alone is true, anything else is foolish,’ |
Taṁ tesaṁ nānujānāmi. |
that I do not approve of in them. |
Taṁ kissa hetu? |
What is the reason for that? |
Aññathāsaññinopi hettha, cunda, santeke sattā. |
Here, Cunda, there are some beings who perceive otherwise. |
Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo. |
And by this designation, Cunda, I do not see myself as equal, how much less as superior. |
Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti. |
But rather, I am superior in this, that is, in understanding. |
Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. |
These, Cunda, are the views about the past that I have declared to you, just as they are to be declared. |
Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? |
And just as they are not to be declared, why should I declare them to you as such? |
16. Aparantasahagatadiṭṭhinissaya |
16. Views about the Future |
Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. |
What, Cunda, are the views about the future that I have declared to you, just as they are to be declared? |
Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? |
And just as they are not to be declared, why should I declare them to you as such? |
Santi, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
There are, Cunda, some recluses and brahmins who hold such a doctrine, who hold such a view: |
‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti. |
‘The self is material and healthy after death: this alone is true, anything else is foolish.’ |
Santi pana, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
But there are, Cunda, some recluses and brahmins who hold such a doctrine, who hold such a view: |
‘arūpī attā hoti … rūpī ca arūpī ca attā hoti … nevarūpī nārūpī attā hoti … saññī attā hoti … asaññī attā hoti … nevasaññīnāsaññī attā hoti … attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti. |
‘The self is immaterial after death … The self is both material and immaterial after death … The self is neither material nor immaterial after death … The self is percipient after death … The self is non-percipient after death … The self is neither percipient nor non-percipient after death … The self is annihilated and perishes and does not exist after death: this alone is true, anything else is foolish.’ |
Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Now, Cunda, as to those recluses and brahmins who hold such a doctrine, who hold such a view: |
‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti. |
‘The self is material and healthy after death: this alone is true, anything else is foolish.’ |
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
I approach them and say: |
‘atthi nu kho idaṁ, āvuso, vuccati: |
‘Is this what is being said, friends: |
“rūpī attā hoti arogo paraṁ maraṇā”’ti? |
“The self is material and healthy after death”?’ |
Yañca kho te evamāhaṁsu: |
And what they say: |
‘idameva saccaṁ moghamaññan’ti. |
‘This alone is true, anything else is foolish,’ |
Taṁ tesaṁ nānujānāmi. |
that I do not approve of in them. |
Taṁ kissa hetu? |
What is the reason for that? |
Aññathāsaññinopi hettha, cunda, santeke sattā. |
Here, Cunda, there are some beings who perceive otherwise. |
Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo. |
And by this designation, Cunda, I do not see myself as equal, how much less as superior. |
Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti. |
But rather, I am superior in this, that is, in understanding. |
Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: |
Now, Cunda, as to those recluses and brahmins who hold such a doctrine, who hold such a view: |
‘arūpī attā hoti … rūpī ca arūpī ca attā hoti … nevarūpīnārūpī attā hoti … saññī attā hoti … asaññī attā hoti … nevasaññīnāsaññī attā hoti … attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti. |
‘The self is immaterial after death … The self is both material and immaterial after death … The self is neither material nor immaterial after death … The self is percipient after death … The self is non-percipient after death … The self is neither percipient nor non-percipient after death … The self is annihilated and perishes and does not exist after death: this alone is true, anything else is foolish.’ |
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: |
I approach them and say: |
‘atthi nu kho idaṁ, āvuso, vuccati: |
‘Is this what is being said, Cunda: |
“attā ucchijjati vinassati na hoti paraṁ maraṇā”’ti? |
“The self is annihilated and perishes and does not exist after death”?’ |
Yañca kho te, cunda, evamāhaṁsu: |
And what they say, Cunda: |
‘idameva saccaṁ moghamaññan’ti. |
‘This alone is true, anything else is foolish,’ |
Taṁ tesaṁ nānujānāmi. |
that I do not approve of in them. |
Taṁ kissa hetu? |
What is the reason for that? |
Aññathāsaññinopi hettha, cunda, santeke sattā. |
Here, Cunda, there are some beings who perceive otherwise. |
Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi, kuto bhiyyo. |
And by this designation, Cunda, I do not see myself as equal, how much less as superior. |
Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti. |
But rather, I am superior in this, that is, in understanding. |
Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā. |
These, Cunda, are the views about the future that I have declared to you, just as they are to be declared. |
Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi? |
And just as they are not to be declared, why should I declare them to you as such? |
Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya evaṁ mayā cattāro satipaṭṭhānā desitā paññattā. |
For the abandoning and transcending of these views about the past, Cunda, and these views about the future, these four establishments of mindfulness have been taught and established by me. |
Katame cattāro? |
What are the four? |
Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
Here, Cunda, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, putting away covetousness and distress in the world. |
Vedanāsu vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. |
...etc... contemplates feelings in feelings …etc… contemplates the mind in the mind …etc… contemplates mental phenomena in mental phenomena, ardent, clearly comprehending, and mindful, putting away covetousness and distress in the world. |
Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya. |
For the abandoning and transcending of these views about the past, Cunda, and these views about the future. |
Evaṁ mayā ime cattāro satipaṭṭhānā desitā paññattā”ti. |
Thus have these four establishments of mindfulness been taught and established by me.” |
Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno. |
Now on that occasion, Venerable Upavāṇa was standing behind the Blessed One, fanning the Blessed One. |
Atha kho āyasmā upavāṇo bhagavantaṁ etadavoca: |
Then Venerable Upavāṇa said to the Blessed One: |
“acchariyaṁ, bhante, abbhutaṁ, bhante. |
“It is wonderful, Bhante, it is astonishing, Bhante! |
Pāsādiko vatāyaṁ, bhante, dhammapariyāyo; |
This discourse on the Dhamma is truly pleasing, Bhante; |
supāsādiko vatāyaṁ, bhante, dhammapariyāyo, ko nāmāyaṁ, bhante, dhammapariyāyo”ti? |
this discourse on the Dhamma is truly very pleasing, Bhante! What is the name of this discourse on the Dhamma, Bhante?” |
“Tasmātiha tvaṁ, upavāṇa, imaṁ dhammapariyāyaṁ ‘pāsādiko’ tveva naṁ dhārehī”ti. |
“Therefore, Upavāṇa, you should remember this discourse on the Dhamma as ‘The Pleasing’.” |
Idamavoca bhagavā. |
This is what the Blessed One said. |
Attamano āyasmā upavāṇo bhagavato bhāsitaṁ abhinandīti. |
Satisfied, Venerable Upavāṇa delighted in the Blessed One’s words. |
Pāsādikasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. |
The Discourse on the Pleasing, the sixth, is finished. |
dn30 |
dn30 |
Dīgha Nikāya 30 |
Long Discourses 30 |
Lakkhaṇasutta |
The Discourse on the Marks |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. |
Thus have I heard—on one occasion 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.” |
“Bhaddante”ti te bhikkhū bhagavato paccassosuṁ. |
“Venerable sir,” those bhikkhus replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Dvattiṁsimāni, bhikkhave, mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. |
“Bhikkhus, there are these thirty-two marks of a Great Man, endowed with which a Great Man has only two possible destinies, no other. |
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. |
If he dwells in a house, he becomes a king, a wheel-turning monarch, a righteous king ruling by Dhamma, a conqueror of the four quarters, one who has established stability in his country, endowed with the seven treasures. |
Tassimāni satta ratanāni bhavanti; |
He has these seven treasures: |
Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. |
That is to say—the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the counselor treasure as the seventh. |
Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. |
He has more than a thousand sons who are valiant, heroic in form, crushers of alien armies. |
So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. |
He dwells having conquered this sea-girt land without rod, without sword, by Dhamma. |
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. |
But if he goes forth from the household life into homelessness, he becomes an Arahant, a Perfectly Enlightened One, one who has drawn back the veil in the world. |
Katamāni ca tāni, bhikkhave, dvattiṁsa mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā? |
And what, bhikkhus, are those thirty-two marks of a Great Man, endowed with which a Great Man has only two possible destinies, no other? |
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. |
If he dwells in a house, he becomes a king, a wheel-turning monarch …pe… but if he goes forth from the household life into homelessness, he becomes an Arahant, a Perfectly Enlightened One, one who has drawn back the veil in the world. |
Idha, bhikkhave, mahāpuriso suppatiṭṭhitapādo hoti. |
Here, bhikkhus, the Great Man has firmly planted feet. |
Yampi, bhikkhave, mahāpuriso suppatiṭṭhitapādo hoti, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. |
That the Great Man, bhikkhus, has firmly planted feet—this, bhikkhus, is a mark of a Great Man. |
Puna caparaṁ, bhikkhave, mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni. |
Furthermore, bhikkhus, on the soles of the Great Man’s feet, wheels are generated, with a thousand spokes, with rims and hubs, complete in all aspects. |
Yampi, bhikkhave, mahāpurisassa heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. |
That on the soles of the Great Man’s feet, bhikkhus, wheels are generated, with a thousand spokes, with rims and hubs, complete in all aspects—this, bhikkhus, is a mark of a Great Man. |
Puna caparaṁ, bhikkhave, mahāpuriso āyatapaṇhi hoti …pe… |
Furthermore, bhikkhus, the Great Man has long heels …pe… |
dīghaṅguli hoti … |
has long fingers and toes … |
mudutalunahatthapādo hoti … |
has soft and tender hands and feet … |
jālahatthapādo hoti … |
has net-like hands and feet … |
ussaṅkhapādo hoti … |
has high-raised ankles … |
eṇijaṅgho hoti … |
has antelope-like calves … |
ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati … |
standing and without bending, he can touch and rub his knees with both hands … |
kosohitavatthaguyho hoti … |
has his male organ concealed in a sheath … |
suvaṇṇavaṇṇo hoti kañcanasannibhattaco … |
has a golden complexion, a skin like gold … |
sukhumacchavi hoti, sukhumattā chaviyā rajojallaṁ kāye na upalimpati … |
has delicate skin, and because of the delicacy of his skin, dust and dirt do not adhere to his body … |
ekekalomo hoti, ekekāni lomāni lomakūpesu jātāni … |
has body-hairs that are single, one hair per pore … |
uddhaggalomo hoti, uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni … |
has body-hairs that grow upwards, the upward-growing hairs are blue-black, the color of collyrium, curled in rings, turning to the right … |
brahmujugatto hoti … |
has a divinely straight body … |
sattussado hoti … |
has seven convexities … |
sīhapubbaddhakāyo hoti … |
has the front half of his body like a lion’s … |
citantaraṁso hoti … |
has the space between his shoulder-blades filled out … |
nigrodhaparimaṇḍalo hoti, yāvatakvassa kāyo tāvatakvassa byāmo yāvatakvassa byāmo tāvatakvassa kāyo … |
has the proportions of a banyan tree: the measure of his body is the same as his arm-span, and his arm-span is the same as the measure of his body … |
samavaṭṭakkhandho hoti … |
has evenly rounded shoulders … |
rasaggasaggī hoti … |
has an excellent sense of taste … |
sīhahanu hoti … |
has a jaw like a lion’s … |
cattālīsadanto hoti … |
has forty teeth … |
samadanto hoti … |
has even teeth … |
aviraḷadanto hoti … |
has teeth without gaps … |
susukkadāṭho hoti … |
has very white eye-teeth … |
pahūtajivho hoti … |
has a very long tongue … |
brahmassaro hoti karavīkabhāṇī … |
has a Brahmā-like voice, like the call of the karavīka bird … |
abhinīlanetto hoti … |
has very dark blue eyes … |
gopakhumo hoti … |
has eyelashes like a cow’s … |
uṇṇā bhamukantare jātā hoti, odātā mudutūlasannibhā. |
has an ūrṇā between his eyebrows, white and soft like cotton down. |
Yampi, bhikkhave, mahāpurisassa uṇṇā bhamukantare jātā hoti, odātā mudutūlasannibhā, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. |
That the Great Man, bhikkhus, has an ūrṇā between his eyebrows, white and soft like cotton down—this, bhikkhus, is a mark of a Great Man. |
Puna caparaṁ, bhikkhave, mahāpuriso uṇhīsasīso hoti. |
Furthermore, bhikkhus, the Great Man has a head like a turban (a cranial protuberance). |
Yampi, bhikkhave, mahāpuriso uṇhīsasīso hoti, idampi, bhikkhave, mahāpurisassa mahāpurisalakkhaṇaṁ bhavati. |
That the Great Man, bhikkhus, has a head like a turban—this, bhikkhus, is a mark of a Great Man. |
Imāni kho tāni, bhikkhave, dvattiṁsa mahāpurisassa mahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. |
These, bhikkhus, are the thirty-two marks of a Great Man, endowed with which a Great Man has only two possible destinies, no other. |
Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. |
If he dwells in a house, he becomes a king, a wheel-turning monarch …pe… but if he goes forth from the household life into homelessness, he becomes an Arahant, a Perfectly Enlightened One, one who has drawn back the veil in the world. |
Imāni kho, bhikkhave, dvattiṁsa mahāpurisassa mahāpurisalakkhaṇāni bāhirakāpi isayo dhārenti, no ca kho te jānanti: |
These thirty-two marks of a Great Man, bhikkhus, are also preserved by outside seers, but they do not know: |
‘imassa kammassa kaṭattā idaṁ lakkhaṇaṁ paṭilabhatī’ti. |
‘Having done this kamma, one obtains this mark.’ |
1. Suppatiṭṭhitapādatālakkhaṇaṁ |
1. The mark of firmly planted feet |
Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno daḷhasamādāno ahosi kusalesu dhammesu, avatthitasamādāno kāyasucarite vacīsucarite manosucarite dānasaṁvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya aññataraññataresu ca adhikusalesu dhammesu. |
That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, was one who had firmly undertaken wholesome states, unremittingly undertaken good bodily conduct, good verbal conduct, good mental conduct, giving and sharing, undertaking precepts, observing the Uposatha, respecting mother, respecting father, respecting ascetics, respecting brahmins, honoring the elders in the family, and various other super-wholesome states. |
So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. |
Because of having done that kamma, having accumulated it, because of its abundance and greatness, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. |
So tattha aññe deve dasahi ṭhānehi adhiggaṇhāti dibbena āyunā dibbena vaṇṇena dibbena sukhena dibbena yasena dibbena ādhipateyyena dibbehi rūpehi dibbehi saddehi dibbehi gandhehi dibbehi rasehi dibbehi phoṭṭhabbehi. |
There he surpasses other devas in ten respects: in divine lifespan, divine beauty, divine happiness, divine fame, divine authority, divine sights, divine sounds, divine smells, divine tastes, and divine touches. |
So tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati. |
Having fallen from there and come to this state of existence, he obtains this mark of a Great Man: |
Suppatiṭṭhitapādo hoti. |
He has firmly planted feet. |
Samaṁ pādaṁ bhūmiyaṁ nikkhipati, samaṁ uddharati, samaṁ sabbāvantehi pādatalehi bhūmiṁ phusati. |
He places his foot evenly on the ground, lifts it evenly, and touches the ground evenly with the entire sole of his foot. |
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. |
Endowed with this mark, if he dwells in a house, he becomes a king, a wheel-turning monarch, a righteous king ruling by Dhamma, a conqueror of the four quarters, one who has established stability in his country, endowed with the seven treasures. |
Tassimāni satta ratanāni bhavanti; |
He has these seven treasures: |
Seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. |
That is to say—the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the counselor treasure as the seventh. |
Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. |
He has more than a thousand sons who are valiant, heroic in form, crushers of alien armies. |
So imaṁ pathaviṁ sāgarapariyantaṁ akhilamanimittamakaṇṭakaṁ iddhaṁ phītaṁ khemaṁ sivaṁ nirabbudaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. |
He dwells having conquered this sea-girt land—a land that is unimpaired, unmenaced, thornless, prosperous, thriving, secure, auspicious, and untroubled—without rod, without sword, by Dhamma. |
Rājā samāno kiṁ labhati? |
Being a king, what does he obtain? |
Akkhambhiyo hoti kenaci manussabhūtena paccatthikena paccāmittena. |
He is unassailable by any human adversary or enemy. |
Rājā samāno idaṁ labhati. |
Being a king, this is what he obtains. |
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. |
But if he goes forth from the household life into homelessness, he becomes an Arahant, a Perfectly Enlightened One, one who has drawn back the veil in the world. |
Buddho samāno kiṁ labhati? |
Being a Buddha, what does he obtain? |
Akkhambhiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. |
He is unassailable by internal or external adversaries or enemies: by lust, by hatred, by delusion, by an ascetic or a brahmin, by a deva or Māra or Brahmā, or by anyone in the world. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Sacce ca dhamme ca dame ca saṁyame, |
“In truth and Dhamma, in self-control and restraint, |
Soceyyasīlālayuposathesu ca; |
In purity, virtue, dwelling in Uposatha; |
Dāne ahiṁsāya asāhase rato, |
Delighting in giving, non-harming, and gentleness, |
Daḷhaṁ samādāya samattamācari. |
Firmly undertaking, he practiced them fully. |
So tena kammena divaṁ samakkami, |
By that kamma he went to heaven, |
Sukhañca khiḍḍāratiyo ca anvabhi; |
And experienced happiness, sport, and delight; |
Tato cavitvā punarāgato idha, |
Having fallen from there, come back here again, |
Samehi pādehi phusī vasundharaṁ. |
With even feet he touched the earth. |
Byākaṁsu veyyañjanikā samāgatā, |
Interpreters assembled declared, |
Samappatiṭṭhassa na hoti khambhanā; |
‘For one with firmly planted feet, there is no upsetting; |
Gihissa vā pabbajitassa vā puna, |
Whether as a householder or as one gone forth, |
Taṁ lakkhaṇaṁ bhavati tadatthajotakaṁ. |
That mark signifies this meaning.’ |
Akkhambhiyo hoti agāramāvasaṁ, |
Unassailable is he dwelling in a house, |
Parābhibhū sattubhi nappamaddano; |
Overpowering others, not crushed by foes; |
Manussabhūtenidha hoti kenaci, |
By any human being here, |
Akkhambhiyo tassa phalena kammuno. |
Unassailable he is, by the fruit of that kamma. |
Sace ca pabbajjamupeti tādiso, |
And if such a one goes forth, |
Nekkhammachandābhirato vicakkhaṇo; |
Delighting in the choice of renunciation, discerning; |
Aggo na so gacchati jātu khambhanaṁ, |
Foremost, he never goes to upsetting, |
Naruttamo esa hi tassa dhammatā”ti. |
This is the nature of that supreme man.” |
2. Pādatalacakkalakkhaṇaṁ |
2. The mark of wheels on the soles of the feet |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno bahujanassa sukhāvaho ahosi, ubbegauttāsabhayaṁ apanuditā, dhammikañca rakkhāvaraṇaguttiṁ saṁvidhātā, saparivārañca dānaṁ adāsi. |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, was a bringer of happiness to many people, a dispeller of fear and terror, a provider of lawful protection, shelter, and security, and gave gifts with his retinue. |
So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati. |
Because of having done that kamma, having accumulated it, because of its abundance and greatness, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world …pe… Having fallen from there and come to this state of existence, he obtains this mark of a Great Man: |
Heṭṭhāpādatalesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni suvibhattantarāni. |
On the soles of his feet, wheels are generated, with a thousand spokes, with rims and hubs, complete in all aspects, with well-defined sections. |
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with this mark, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Mahāparivāro hoti; |
He has a great retinue; |
mahāssa honti parivārā brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. |
His great retinue consists of brahmins and householders, town and country folk, accountants and chief ministers, army commanders, gatekeepers, counselors, assembly members, vassal kings, land-owning nobles, and princes. |
Rājā samāno idaṁ labhati. |
Being a king, this is what he obtains. |
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. |
But if he goes forth from the household life into homelessness, he becomes an Arahant, a Perfectly Enlightened One, one who has drawn back the veil in the world. |
Buddho samāno kiṁ labhati? |
Being a Buddha, what does he obtain? |
Mahāparivāro hoti; |
He has a great retinue; |
mahāssa honti parivārā bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. |
His great retinue consists of bhikkhus, bhikkhunīs, male lay followers, female lay followers, devas, humans, asuras, nāgas, and gandhabbas. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Pure puratthā purimāsu jātisu, |
“Formerly, in previous births, |
Manussabhūto bahunaṁ sukhāvaho; |
Born human, a bringer of happiness to many; |
Ubbhegauttāsabhayāpanūdano, |
A dispeller of fear and terror, |
Guttīsu rakkhāvaraṇesu ussuko. |
Zealous in providing protection, shelter, and security. |
So tena kammena divaṁ samakkami, |
By that kamma he went to heaven, |
Sukhañca khiḍḍāratiyo ca anvabhi; |
And experienced happiness, sport, and delight; |
Tato cavitvā punarāgato idha, |
Having fallen from there, come back here again, |
Cakkāni pādesu duvesu vindati. |
He obtains wheels on both his feet. |
Samantanemīni sahassarāni ca, |
With rims all around and a thousand spokes, |
Byākaṁsu veyyañjanikā samāgatā; |
Interpreters assembled declared; |
Disvā kumāraṁ satapuññalakkhaṇaṁ, |
Seeing the prince with marks of a hundred merits, |
Parivāravā hessati sattumaddano. |
‘He will have a large retinue, a crusher of foes.’ |
Tathā hi cakkāni samantanemini, |
Thus, the wheels with rims all around, |
Sace na pabbajjamupeti tādiso; |
If such a one does not go forth; |
Vatteti cakkaṁ pathaviṁ pasāsati, |
He turns the wheel, rules the earth, |
Tassānuyantādha bhavanti khattiyā. |
And khattiyas here become his followers. |
Mahāyasaṁ samparivārayanti naṁ, |
They surround him of great fame, |
Sace ca pabbajjamupeti tādiso; |
And if such a one goes forth; |
Nekkhammachandābhirato vicakkhaṇo, |
Delighting in the choice of renunciation, discerning, |
Devā manussāsurasakkarakkhasā. |
Devas, humans, asuras, Sakka, and rakkhasas. |
Gandhabbanāgā vihagā catuppadā, |
Gandhabbas, nāgas, birds, and quadrupeds, |
Anuttaraṁ devamanussapūjitaṁ; |
Him, the unsurpassed, honored by devas and humans; |
Mahāyasaṁ samparivārayanti nan”ti. |
They surround him of great fame.” |
3–5. Āyatapaṇhitāditilakkhaṇaṁ |
3–5. The three marks beginning with long heels |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato ahosi nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī vihāsi. |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, having abandoned the destruction of life, abstained from the destruction of life, laid aside rod and sword, was scrupulous, merciful, and dwelled compassionate for the welfare of all living beings. |
So tassa kammassa kaṭattā upacitattā ussannattā vipulattā …pe… so tato cuto itthattaṁ āgato samāno imāni tīṇi mahāpurisalakkhaṇāni paṭilabhati. |
Because of having done that kamma, having accumulated it, because of its abundance and greatness …pe… Having fallen from there and come to this state of existence, he obtains these three marks of a Great Man: |
Āyatapaṇhi ca hoti, dīghaṅguli ca brahmujugatto ca. |
He has long heels, long fingers and toes, and a divinely straight body. |
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with these marks, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Dīghāyuko hoti ciraṭṭhitiko, dīghamāyuṁ pāleti, na sakkā hoti antarā jīvitā voropetuṁ kenaci manussabhūtena paccatthikena paccāmittena. |
He is long-lived, of long standing, he maintains a long lifespan, and it is not possible for him to be deprived of life in mid-course by any human adversary or enemy. |
Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? |
Being a king, this is what he obtains …pe… Being a Buddha, what does he obtain? |
Dīghāyuko hoti ciraṭṭhitiko, dīghamāyuṁ pāleti, na sakkā hoti antarā jīvitā voropetuṁ paccatthikehi paccāmittehi samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. |
He is long-lived, of long standing, he maintains a long lifespan, and it is not possible for him to be deprived of life in mid-course by adversaries or enemies, by an ascetic or a brahmin, by a deva or Māra or Brahmā, or by anyone in the world. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Māraṇavadhabhayattano viditvā, |
“Knowing his own fear of killing and violence, |
Paṭivirato paraṁ māraṇāyahosi; |
He abstained from causing the death of others; |
Tena sucaritena saggamagamā, |
By that good conduct, he went to heaven, |
Sukataphalavipākamanubhosi. |
He experienced the fruit and result of good deeds. |
Caviya punaridhāgato samāno, |
Having fallen, come back here again, |
Paṭilabhati idha tīṇi lakkhaṇāni; |
He obtains here three marks; |
Bhavati vipuladīghapāsaṇhiko, |
He has expansive, long heels, |
Brahmāva suju subho sujātagatto. |
Like Brahmā, straight, beautiful, well-formed body. |
Subhujo susu susaṇṭhito sujāto, |
Well-formed arms, beautiful, well-proportioned, well-born, |
Mudutalunaṅguliyassa honti; |
His fingers are soft and tender; |
Dīghā tībhi purisavaraggalakkhaṇehi, |
By these three marks of a supreme, foremost man, |
Cirayapanāya kumāramādisanti. |
They declare the prince to be long-living. |
Bhavati yadi gihī ciraṁ yapeti, |
If he is a householder, he lives long, |
Cirataraṁ pabbajati yadi tato hi; |
If he goes forth, even longer than that; |
Yāpayati ca vasiddhibhāvanāya, |
He lives long through the development of spiritual power, |
Iti dīghāyukatāya taṁ nimittan”ti. |
Thus, this is the sign of his longevity.” |
6. Sattussadatālakkhaṇaṁ |
6. The mark of seven convexities |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno dātā ahosi paṇītānaṁ rasitānaṁ khādanīyānaṁ bhojanīyānaṁ sāyanīyānaṁ lehanīyānaṁ pānānaṁ. |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, was a giver of exquisite and delicious foods, edibles, savories, chewables, and drinks. |
So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati, sattussado hoti, sattassa ussadā honti; |
Because of having done that kamma …pe… Having fallen from there and come to this state of existence, he obtains this mark of a Great Man: he has seven convexities, seven of his convexities are present; |
ubhosu hatthesu ussadā honti, ubhosu pādesu ussadā honti, ubhosu aṁsakūṭesu ussadā honti, khandhe ussado hoti. |
there are convexities on both hands, convexities on both feet, convexities on both shoulder-blades, and a convexity on his trunk. |
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with this mark, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Lābhī hoti paṇītānaṁ rasitānaṁ khādanīyānaṁ bhojanīyānaṁ sāyanīyānaṁ lehanīyānaṁ pānānaṁ. |
He is a recipient of exquisite and delicious foods, edibles, savories, chewables, and drinks. |
Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? |
Being a king, this is what he obtains …pe… Being a Buddha, what does he obtain? |
Lābhī hoti paṇītānaṁ rasitānaṁ khādanīyānaṁ bhojanīyānaṁ sāyanīyānaṁ lehanīyānaṁ pānānaṁ. |
He is a recipient of exquisite and delicious foods, edibles, savories, chewables, and drinks. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Khajjabhojjamatha leyya sāyiyaṁ, |
“Edibles, foods, then chewables, savories, |
Uttamaggarasadāyako ahu; |
He was a giver of tastes supreme and best; |
Tena so sucaritena kammunā, |
By that good kamma of his, |
Nandane ciramabhippamodati. |
He rejoices long in Nandana Grove. |
Satta cussade idhādhigacchati, |
Seven convexities he acquires here, |
Hatthapādamudutañca vindati; |
And finds soft and tender hands and feet; |
Āhu byañjananimittakovidā, |
Experts in signs and marks say, |
Khajjabhojjarasalābhitāya naṁ. |
He will be a recipient of edible and food tastes. |
Yaṁ gihissapi tadatthajotakaṁ, |
What signifies this for a householder, |
Pabbajjampi ca tadādhigacchati; |
He also acquires that when he goes forth; |
Khajjabhojjarasalābhiruttamaṁ, |
The supreme gain of edible and food tastes, |
Āhu sabbagihibandhanacchidan”ti. |
They say, is the severing of all household bonds.” |
7–8. Karacaraṇamudujālatālakkhaṇāni |
7–8. The marks of soft hands and feet, and net-like hands and feet |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno catūhi saṅgahavatthūhi janaṁ saṅgāhako ahosi—dānena peyyavajjena atthacariyāya samānattatāya. |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, was one who won over people by the four bases of sympathy—by giving, by endearing speech, by beneficent conduct, and by impartiality. |
So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. |
Because of having done that kamma …pe… Having fallen from there and come to this state of existence, he obtains these two marks of a Great Man: |
Mudutalunahatthapādo ca hoti jālahatthapādo ca. |
He has soft and tender hands and feet, and net-like hands and feet. |
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with these marks, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Susaṅgahitaparijano hoti, susaṅgahitāssa honti brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. |
He has a well-won-over retinue; his brahmins and householders, town and country folk, accountants and chief ministers, army commanders, gatekeepers, counselors, assembly members, vassal kings, land-owning nobles, and princes are well won over. |
Rājā samāno idaṁ labhati … buddho samāno kiṁ labhati? |
Being a king, this is what he obtains … Being a Buddha, what does he obtain? |
Susaṅgahitaparijano hoti, susaṅgahitāssa honti bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. |
He has a well-won-over retinue; his bhikkhus, bhikkhunīs, male lay followers, female lay followers, devas, humans, asuras, nāgas, and gandhabbas are well won over. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Dānampi catthacariyatañca, |
“Giving and beneficent conduct, |
Piyavāditañca samānattatañca; |
Endearing speech and impartiality; |
Kariyacariyasusaṅgahaṁ bahūnaṁ, |
Practicing good ways of winning over many, |
Anavamatena guṇena yāti saggaṁ. |
By that unblemished quality he goes to heaven. |
Caviya punaridhāgato samāno, |
Having fallen, come back here again, |
Karacaraṇamudutañca jālino ca; |
Softness of hands and feet, and also net-like; |
Atirucirasuvaggudassaneyyaṁ, |
Exceedingly charming, very fine, lovely to see, |
Paṭilabhati daharo susu kumāro. |
The young, tender prince obtains. |
Bhavati parijanassavo vidheyyo, |
He becomes one whose retinue is attentive, compliant, |
Mahimaṁ āvasito susaṅgahito; |
Dwelling in majesty, well won over; |
Piyavadū hitasukhataṁ jigīsamāno, |
Speaking endearingly, striving for welfare and happiness, |
Abhirucitāni guṇāni ācarati. |
He practices delightful qualities. |
Yadi ca jahati sabbakāmabhogaṁ, |
And if he renounces all sensual pleasures, |
Kathayati dhammakathaṁ jino janassa; |
The Victor speaks words of Dhamma to the people; |
Vacanapaṭikarassābhippasannā, |
Those delighted by his responsive words, |
Sutvāna dhammānudhammamācarantī”ti. |
Having heard, practice the Dhamma in accordance with the Dhamma.” |
9–10. Ussaṅkhapāda-uddhaggalomatālakkhaṇāni |
9–10. The marks of high-raised ankles and upward-pointing body hairs |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno atthūpasaṁhitaṁ dhammūpasaṁhitaṁ vācaṁ bhāsitā ahosi, bahujanaṁ nidaṁsesi, pāṇīnaṁ hitasukhāvaho dhammayāgī. |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, spoke words connected with benefit, connected with Dhamma, instructed many people, was a bringer of welfare and happiness to beings, a sacrificer of the Dhamma-sacrifice. |
So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. |
Because of having done that kamma …pe… Having fallen from there and come to this state of existence, he obtains these two marks of a Great Man: |
Ussaṅkhapādo ca hoti, uddhaggalomo ca. |
He has high-raised ankles and upward-pointing body hairs. |
So tehi lakkhaṇehi samannāgato, sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with these marks, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Aggo ca hoti seṭṭho ca pāmokkho ca uttamo ca pavaro ca kāmabhogīnaṁ. |
He is the foremost, the best, the chief, the highest, and the most excellent of those who enjoy sensual pleasures. |
Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? |
Being a king, this is what he obtains …pe… Being a Buddha, what does he obtain? |
Aggo ca hoti seṭṭho ca pāmokkho ca uttamo ca pavaro ca sabbasattānaṁ. |
He is the foremost, the best, the chief, the highest, and the most excellent of all beings. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Atthadhammasahitaṁ pure giraṁ, |
“Formerly, words connected with benefit and Dhamma, |
Erayaṁ bahujanaṁ nidaṁsayi; |
Uttering, he instructed many people; |
Pāṇinaṁ hitasukhāvaho ahu, |
He was a bringer of welfare and happiness to beings, |
Dhammayāgamayajī amaccharī. |
A sacrificer of the Dhamma-sacrifice, unselfish. |
Tena so sucaritena kammunā, |
By that good kamma of his, |
Suggatiṁ vajati tattha modati; |
He goes to a good destination and rejoices there; |
Lakkhaṇāni ca duve idhāgato, |
And having come here, two marks |
Uttamappamukhatāya vindati. |
He obtains, for supreme leadership. |
Ubbhamuppatitalomavā saso, |
With hairs on his body pointing upwards, |
Pādagaṇṭhirahu sādhusaṇṭhitā; |
And ankle-bones well-formed and prominent; |
Maṁsalohitācitā tacotthatā, |
Covered with flesh and blood, overlaid with skin, |
Uparicaraṇasobhanā ahu. |
The upper part of his feet became beautiful. |
Gehamāvasati ce tathāvidho, |
If such a one dwells in a house, |
Aggataṁ vajati kāmabhoginaṁ; |
He attains supremacy among enjoyers of sensual pleasures; |
Tena uttaritaro na vijjati, |
There is none superior to him, |
Jambudīpamabhibhuyya iriyati. |
He moves, having conquered Jambudīpa. |
Pabbajampi ca anomanikkamo, |
And if he goes forth, of unfailing effort, |
Aggataṁ vajati sabbapāṇinaṁ; |
He attains supremacy among all beings; |
Tena uttaritaro na vijjati, |
There is none superior to him, |
Sabbalokamabhibhuyya viharatī”ti. |
He dwells, having conquered the whole world.” |
11. Eṇijaṅghalakkhaṇaṁ |
11. The mark of antelope-like calves |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno sakkaccaṁ vācetā ahosi sippaṁ vā vijjaṁ vā caraṇaṁ vā kammaṁ vā: |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, respectfully taught an art, or a science, or a conduct, or a craft, thinking: |
‘kintime khippaṁ vijāneyyuṁ, khippaṁ paṭipajjeyyuṁ, na ciraṁ kilisseyyun’”ti. |
‘How may they quickly understand, quickly practice, and not toil for long?’ |
So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati. |
Because of having done that kamma …pe… Having fallen from there and come to this state of existence, he obtains this mark of a Great Man: |
Eṇijaṅgho hoti. |
He has antelope-like calves. |
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with this mark, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Yāni tāni rājārahāni rājaṅgāni rājūpabhogāni rājānucchavikāni tāni khippaṁ paṭilabhati. |
Whatever things are fit for a king, kingly appurtenances, kingly enjoyments, suitable for a king, those he quickly obtains. |
Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? |
Being a king, this is what he obtains …pe… Being a Buddha, what does he obtain? |
Yāni tāni samaṇārahāni samaṇaṅgāni samaṇūpabhogāni samaṇānucchavikāni, tāni khippaṁ paṭilabhati. |
Whatever things are fit for an ascetic, an ascetic’s requisites, an ascetic’s enjoyments, suitable for an ascetic, those he quickly obtains. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Sippesu vijjācaraṇesu kammesu, |
“In arts, sciences, conducts, and crafts, |
Kathaṁ vijāneyyuṁ lahunti icchati; |
‘How may they learn quickly?’ he wishes; |
Yadūpaghātāya na hoti kassaci, |
What is not for the harm of anyone, |
Vāceti khippaṁ na ciraṁ kilissati. |
He teaches quickly, and they do not toil long. |
Taṁ kammaṁ katvā kusalaṁ sukhudrayaṁ, |
Having done that kamma, wholesome, yielding happiness, |
Jaṅghā manuññā labhate susaṇṭhitā; |
He obtains lovely, well-formed calves; |
Vaṭṭā sujātā anupubbamuggatā, |
Rounded, well-developed, gradually tapering, |
Uddhaggalomā sukhumattacotthatā. |
With upward-pointing hairs, covered with delicate skin. |
Eṇeyyajaṅghoti tamāhu puggalaṁ, |
‘Antelope-calved’ they call that person, |
Sampattiyā khippamidhāhu lakkhaṇaṁ; |
A mark of swift attainment here, they say; |
Gehānulomāni yadābhikaṅkhati, |
Whatever things suitable for a household life he desires, |
Apabbajaṁ khippamidhādhigacchati. |
Not going forth, he quickly obtains them here. |
Sace ca pabbajjamupeti tādiso, |
And if such a one goes forth, |
Nekkhammachandābhirato vicakkhaṇo; |
Delighting in the choice of renunciation, discerning; |
Anucchavikassa yadānulomikaṁ, |
What is suitable and appropriate for him, |
Taṁ vindati khippamanomavikkamo”ti. |
That he quickly finds, of unfailing energy.” |
12. Sukhumacchavilakkhaṇaṁ |
12. The mark of delicate skin |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā paripucchitā ahosi: |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, having approached an ascetic or a brahmin, inquired: |
‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ, kiṁ sāvajjaṁ, kiṁ anavajjaṁ, kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ, kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya assa, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya assā’ti. |
‘What, venerable sir, is wholesome, what is unwholesome? What is blameworthy, what is blameless? What should be cultivated, what should not be cultivated? What, when done by me, would lead to my long-term harm and suffering? Or what, when done by me, would lead to my long-term welfare and happiness?’ |
So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati. |
Because of having done that kamma …pe… Having fallen from there and come to this state of existence, he obtains this mark of a Great Man: |
Sukhumacchavi hoti, sukhumattā chaviyā rajojallaṁ kāye na upalimpati. |
He has delicate skin, and because of the delicacy of his skin, dust and dirt do not adhere to his body. |
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with this mark, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Mahāpañño hoti, nāssa hoti koci paññāya sadiso vā seṭṭho vā kāmabhogīnaṁ. |
He is of great wisdom; there is none equal or superior to him in wisdom among those who enjoy sensual pleasures. |
Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? |
Being a king, this is what he obtains …pe… Being a Buddha, what does he obtain? |
Mahāpañño hoti puthupañño hāsapañño javanapañño tikkhapañño nibbedhikapañño, nāssa hoti koci paññāya sadiso vā seṭṭho vā sabbasattānaṁ. |
He is of great wisdom, extensive wisdom, joyful wisdom, swift wisdom, sharp wisdom, penetrating wisdom; there is none equal or superior to him in wisdom among all beings. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Pure puratthā purimāsu jātisu, |
“Formerly, in previous births, |
Aññātukāmo paripucchitā ahu; |
Desirous of knowledge, he was an inquirer; |
Sussūsitā pabbajitaṁ upāsitā, |
Eager to hear, he attended on the gone-forth ones, |
Atthantaro atthakathaṁ nisāmayi. |
He listened to discourse on the meaning, within the meaning. |
Paññāpaṭilābhagatena kammunā, |
By kamma related to the acquisition of wisdom, |
Manussabhūto sukhumacchavī ahu; |
Born human, he had delicate skin; |
Byākaṁsu uppādanimittakovidā, |
Experts in omens and signs declared, |
Sukhumāni atthāni avecca dakkhiti. |
‘He will see subtle meanings by penetration.’ |
Sace na pabbajjamupeti tādiso, |
If such a one does not go forth, |
Vatteti cakkaṁ pathaviṁ pasāsati; |
He turns the wheel, rules the earth; |
Atthānusiṭṭhīsu pariggahesu ca, |
In understanding meanings and in governance, |
Na tena seyyo sadiso ca vijjati. |
There is none superior or equal to him. |
Sace ca pabbajjamupeti tādiso, |
And if such a one goes forth, |
Nekkhammachandābhirato vicakkhaṇo; |
Delighting in the choice of renunciation, discerning; |
Paññāvisiṭṭhaṁ labhate anuttaraṁ, |
He obtains unsurpassed, distinguished wisdom, |
Pappoti bodhiṁ varabhūrimedhaso”ti. |
He attains awakening, of excellent, vast intelligence.” |
13. Suvaṇṇavaṇṇalakkhaṇaṁ |
13. The mark of a golden complexion |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno akkodhano ahosi anupāyāsabahulo, bahumpi vutto samāno nābhisajji na kuppi na byāpajji na patitthīyi, na kopañca dosañca appaccayañca pātvākāsi. |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, was not given to anger or much vexation; even when much was said, he was not offended, did not become cross, did not become resentful, did not stiffen, and did not manifest anger, hatred, or displeasure. |
Dātā ca ahosi sukhumānaṁ mudukānaṁ attharaṇānaṁ pāvuraṇānaṁ khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ. |
And he was a giver of soft and delicate coverings and spreads—fine linen, fine cotton, fine silk, fine woolen cloths. |
So tassa kammassa kaṭattā upacitattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati. |
Because of having done that kamma, having accumulated it …pe… Having fallen from there and come to this state of existence, he obtains this mark of a Great Man: |
Suvaṇṇavaṇṇo hoti kañcanasannibhattaco. |
He has a golden complexion, a skin like gold. |
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with this mark, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Lābhī hoti sukhumānaṁ mudukānaṁ attharaṇānaṁ pāvuraṇānaṁ khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ. |
He is a recipient of soft and delicate coverings and spreads—fine linen, fine cotton, fine silk, fine woolen cloths. |
Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? |
Being a king, this is what he obtains …pe… Being a Buddha, what does he obtain? |
Lābhī hoti sukhumānaṁ mudukānaṁ attharaṇānaṁ pāvuraṇānaṁ khomasukhumānaṁ kappāsikasukhumānaṁ koseyyasukhumānaṁ kambalasukhumānaṁ. |
He is a recipient of soft and delicate coverings and spreads—fine linen, fine cotton, fine silk, fine woolen cloths. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Akkodhañca adhiṭṭhahi adāsi, |
“He established himself in freedom from anger and gave |
Dānañca vatthāni sukhumāni succhavīni; |
Gifts of cloths, delicate and of fine texture; |
Purimatarabhave ṭhito abhivissaji, |
Dwelling in a former existence he gave abundantly, |
Mahimiva suro abhivassaṁ. |
Like a god raining down upon the earth. |
Taṁ katvāna ito cuto dibbaṁ, |
Having done that, fallen from there to the divine, |
Upapajji sukataphalavipākamanubhutvā; |
Having experienced the fruit and result of good deeds; |
Kanakatanusannibho idhābhibhavati, |
Here he surpasses, with a body like gold, |
Suravarataroriva indo. |
Like Indra, most excellent of the supreme gods. |
Gehañcāvasati naro apabbajja, |
If a man dwells at home, not gone forth, |
Micchaṁ mahatimahiṁ anusāsati; |
He rules over this great earth; |
Pasayha sahidha sattaratanaṁ, |
By force here, with the seven treasures, |
Paṭilabhati vimalasukhumacchaviṁ suciñca. |
He obtains a pure, delicate skin, and purity. |
Lābhī acchādanavatthamokkhapāvuraṇānaṁ, |
He is a recipient of robes, cloths, and coverings, |
Bhavati yadi anāgāriyataṁ upeti; |
If he enters the homeless state; |
Sahito purimakataphalaṁ anubhavati, |
Endowed, he experiences the fruit of former deeds, |
Na bhavati katassa panāso”ti. |
There is no loss of what has been done.” |
14. Kosohitavatthaguyhalakkhaṇaṁ |
14. The mark of the male organ concealed in a sheath |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno cirappanaṭṭhe sucirappavāsino ñātimitte suhajje sakhino samānetā ahosi. |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, reunited relatives, friends, companions, and comrades who had been long lost or long separated. |
Mātarampi puttena samānetā ahosi, puttampi mātarā samānetā ahosi, pitarampi puttena samānetā ahosi, puttampi pitarā samānetā ahosi, bhātarampi bhātarā samānetā ahosi, bhātarampi bhaginiyā samānetā ahosi, bhaginimpi bhātarā samānetā ahosi, bhaginimpi bhaginiyā samānetā ahosi, samaṅgīkatvā ca abbhanumoditā ahosi. |
He reunited mother with son, and son with mother; he reunited father with son, and son with father; he reunited brother with brother, and brother with sister, and sister with brother, and sister with sister; and having brought them together, he rejoiced in their concord. |
So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati—kosohitavatthaguyho hoti. |
Because of having done that kamma …pe… Having fallen from there and come to this state of existence, he obtains this mark of a Great Man—his male organ is concealed in a sheath. |
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with this mark, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Pahūtaputto hoti, parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. |
He has many sons; he has more than a thousand sons who are valiant, heroic in form, crushers of alien armies. |
Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? |
Being a king, this is what he obtains …pe… Being a Buddha, what does he obtain? |
Pahūtaputto hoti, anekasahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. |
He has many sons; he has many thousands of sons who are valiant, heroic in form, crushers of alien armies. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Pure puratthā purimāsu jātisu, |
“Formerly, in previous births, |
Cirappanaṭṭhe sucirappavāsino; |
Those long lost, long separated; |
Ñātī suhajje sakhino samānayi, |
He reunited relatives, friends, and comrades, |
Samaṅgikatvā anumoditā ahu. |
Having brought them together, he rejoiced in their concord. |
So tena kammena divaṁ samakkami, |
By that kamma he went to heaven, |
Sukhañca khiḍḍāratiyo ca anvabhi; |
And experienced happiness, sport, and delight; |
Tato cavitvā punarāgato idha, |
Having fallen from there, come back here again, |
Kosohitaṁ vindati vatthachādiyaṁ. |
He obtains a male organ concealed in a sheath. |
Pahūtaputto bhavatī tathāvidho, |
Such a one has many sons, |
Parosahassañca bhavanti atrajā; |
More than a thousand offspring are born to him; |
Sūrā ca vīrā ca amittatāpanā, |
Valiant and heroic, tormentors of foes, |
Gihissa pītiṁ jananā piyaṁvadā. |
Bringing joy to the householder, speaking endearingly. |
Bahūtarā pabbajitassa iriyato, |
Many more, for one gone forth and wandering, |
Bhavanti puttā vacanānusārino; |
Are the sons who follow his word; |
Gihissa vā pabbajitassa vā puna, |
Whether as a householder or as one gone forth, |
Taṁ lakkhaṇaṁ jāyati tadatthajotakan”ti. |
That mark arises, signifying this meaning.” |
Paṭhamabhāṇavāro niṭṭhito. |
End of the first recital portion. |
15–16. Parimaṇḍalaanonamajaṇṇuparimasanalakkhaṇāni |
15–16. The marks of banyan-like proportions and touching the knees without bending |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno mahājanasaṅgahaṁ samekkhamāno samaṁ jānāti sāmaṁ jānāti, purisaṁ jānāti purisavisesaṁ jānāti: |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, while considering a great gathering of people, knew them equally, knew them individually, knew the person, knew the person’s distinction, thinking: |
‘ayamidamarahati ayamidamarahatī’ti tattha tattha purisavisesakaro ahosi. |
‘This one deserves this, this one deserves that,’ and there he was a bestower of individual distinctions among persons. |
So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. |
Because of having done that kamma …pe… Having fallen from there and come to this state of existence, he obtains these two marks of a Great Man: |
Nigrodhaparimaṇḍalo ca hoti, ṭhitakoyeva ca anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati. |
He has the proportions of a banyan tree, and standing and without bending, he can touch and rub his knees with both hands. |
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with these marks, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Aḍḍho hoti mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro. |
He is wealthy, of great wealth, of great possessions, with abundant gold and silver, abundant property and means, abundant wealth and grain, with full treasuries and granaries. |
Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? |
Being a king, this is what he obtains …pe… Being a Buddha, what does he obtain? |
Aḍḍho hoti mahaddhano mahābhogo. |
He is wealthy, of great wealth, of great possessions. |
Tassimāni dhanāni honti, seyyathidaṁ—saddhādhanaṁ sīladhanaṁ hiridhanaṁ ottappadhanaṁ sutadhanaṁ cāgadhanaṁ paññādhanaṁ. |
He has these treasures, that is to say: the treasure of faith, the treasure of virtue, the treasure of moral shame, the treasure of moral dread, the treasure of learning, the treasure of generosity, the treasure of wisdom. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Tuliya paṭivicaya cintayitvā, |
“Having weighed, investigated, and considered, |
Mahājanasaṅgahanaṁ samekkhamāno; |
Observing a great gathering of people; |
Ayamidamarahati tattha tattha, |
‘This one deserves this, there and then,’ |
Purisavisesakaro pure ahosi. |
Formerly he was a bestower of individual distinctions. |
Mahiñca pana ṭhito anonamanto, |
And standing on the earth without bending, |
Phusati karehi ubhohi jaṇṇukāni; |
He touches both knees with his hands; |
Mahiruhaparimaṇḍalo ahosi, |
He had the proportions of a banyan tree, |
Sucaritakammavipākasesakena. |
As a residual result of well-done kamma. |
Bahuvividhanimittalakkhaṇaññū, |
Those who know many various signs and marks, |
Atinipuṇā manujā byākariṁsu; |
Exceedingly skilled persons, declared; |
Bahuvividhā gihīnaṁ arahāni, |
Many various things suitable for householders, |
Paṭilabhati daharo susu kumāro. |
The young, tender prince obtains. |
Idha ca mahīpatissa kāmabhogī, |
Here, for the lord of the earth, enjoying sensual pleasures, |
Gihipatirūpakā bahū bhavanti; |
Many things suitable for a householder arise; |
Yadi ca jahati sabbakāmabhogaṁ, |
And if he renounces all sensual pleasures, |
Labhati anuttaraṁ uttamadhanaggan”ti. |
He obtains the unsurpassed, supreme treasure.” |
17–19. Sīhapubbaddhakāyāditilakkhaṇaṁ |
17–19. The three marks beginning with a lion-like front half of the body |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno bahujanassa atthakāmo ahosi hitakāmo phāsukāmo yogakkhemakāmo: |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, desired the benefit of many people, desired their welfare, desired their comfort, desired their security from bondage, thinking: |
‘kintime saddhāya vaḍḍheyyuṁ, sīlena vaḍḍheyyuṁ, sutena vaḍḍheyyuṁ, cāgena vaḍḍheyyuṁ, dhammena vaḍḍheyyuṁ, paññāya vaḍḍheyyuṁ, dhanadhaññena vaḍḍheyyuṁ, khettavatthunā vaḍḍheyyuṁ, dvipadacatuppadehi vaḍḍheyyuṁ, puttadārehi vaḍḍheyyuṁ, dāsakammakaraporisehi vaḍḍheyyuṁ, ñātīhi vaḍḍheyyuṁ, mittehi vaḍḍheyyuṁ, bandhavehi vaḍḍheyyun’ti. |
‘How might they increase in faith, increase in virtue, increase in learning, increase in generosity, increase in Dhamma, increase in wisdom, increase in wealth and grain, increase in fields and lands, increase in bipeds and quadrupeds, increase in wife and children, increase in servants, workers, and retainers, increase in relatives, increase in friends, increase in kinsmen?’ |
So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imāni tīṇi mahāpurisalakkhaṇāni paṭilabhati. |
Because of having done that kamma …pe… Having fallen from there and come to this state of existence, he obtains these three marks of a Great Man: |
Sīhapubbaddhakāyo ca hoti citantaraṁso ca samavaṭṭakkhandho ca. |
He has the front half of his body like a lion’s, the space between his shoulder-blades filled out, and evenly rounded shoulders. |
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with these marks, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Aparihānadhammo hoti, na parihāyati dhanadhaññena khettavatthunā dvipadacatuppadehi puttadārehi dāsakammakaraporisehi ñātīhi mittehi bandhavehi, na parihāyati sabbasampattiyā. |
He is of a nature not to decline; he does not decline in wealth and grain, in fields and lands, in bipeds and quadrupeds, in wife and children, in servants, workers, and retainers, in relatives, in friends, in kinsmen; he does not decline in any accomplishment. |
Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? |
Being a king, this is what he obtains …pe… Being a Buddha, what does he obtain? |
Aparihānadhammo hoti, na parihāyati saddhāya sīlena sutena cāgena paññāya, na parihāyati sabbasampattiyā. |
He is of a nature not to decline; he does not decline in faith, in virtue, in learning, in generosity, in wisdom; he does not decline in any accomplishment. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Saddhāya sīlena sutena buddhiyā, |
“In faith, virtue, learning, and wisdom, |
Cāgena dhammena bahūhi sādhuhi; |
In generosity, Dhamma, and many good things; |
Dhanena dhaññena ca khettavatthunā, |
In wealth and grain, and in fields and lands, |
Puttehi dārehi catuppadehi ca. |
In children and wife, and in quadrupeds. |
Ñātīhi mittehi ca bandhavehi ca, |
In relatives and friends, and in kinsmen, |
Balena vaṇṇena sukhena cūbhayaṁ; |
In strength, beauty, and happiness, both; |
Kathaṁ na hāyeyyuṁ pareti icchati, |
‘How may others not decline?’ he wishes, |
Atthassa middhī ca panābhikaṅkhati. |
And also desires the prosperity of their welfare. |
Sa sīhapubbaddhasusaṇṭhito ahu, |
He had a well-formed lion-like front half, |
Samavaṭṭakhandho ca citantaraṁso; |
Evenly rounded shoulders, and filled-out space between shoulder-blades; |
Pubbe suciṇṇena katena kammunā, |
By kamma well-practiced and done in the past, |
Ahāniyaṁ pubbanimittamassa taṁ. |
This was his former sign of non-decline. |
Gihīpi dhaññena dhanena vaḍḍhati, |
Even as a householder, he increases in grain and wealth, |
Puttehi dārehi catuppadehi ca; |
In children and wife, and in quadrupeds; |
Akiñcano pabbajito anuttaraṁ, |
Possessing nothing, gone forth, unsurpassed, |
Pappoti bodhiṁ asahānadhammatan”ti. |
He attains awakening, of a nature not to decline.” |
20. Rasaggasaggitālakkhaṇaṁ |
20. The mark of an excellent sense of taste |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno sattānaṁ aviheṭhakajātiko ahosi pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, was not one to harm beings with his hand or with a clod, or with a stick, or with a sword. |
So tassa kammassa kaṭattā upacitattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati, rasaggasaggī hoti, uddhaggāssa rasaharaṇīyo gīvāya jātā honti samābhivāhiniyo. |
Because of having done that kamma, having accumulated it …pe… Having fallen from there and come to this state of existence, he obtains this mark of a Great Man: he has an excellent sense of taste; his taste-conducting nerves arise upwards on his neck, conveying taste evenly. |
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with this mark, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya. |
He has few illnesses, few afflictions, is endowed with a good digestion that is neither too cold nor too hot. |
Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? |
Being a king, this is what he obtains …pe… Being a Buddha, what does he obtain? |
Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. |
He has few illnesses, few afflictions, is endowed with a good digestion that is neither too cold nor too hot, but moderate, conducive to striving. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Na pāṇidaṇḍehi panātha leḍḍunā, |
“Not with hand or stick, nor with a clod, |
Satthena vā maraṇavadhena vā pana; |
Nor with a sword, nor by killing or violence; |
Ubbādhanāya paritajjanāya vā, |
Nor by oppression or intimidation, |
Na heṭhayī janatamaheṭhako ahu. |
He did not harm people, he was a non-harmer. |
Teneva so sugatimupecca modati, |
Therefore, having reached a good destination, he rejoices, |
Sukhapphalaṁ kariya sukhāni vindati; |
Experiencing the fruit of happiness, doing happy deeds; |
Samojasā rasaharaṇī susaṇṭhitā, |
With well-formed taste-conducting nerves conveying taste evenly, |
Idhāgato labhati rasaggasaggitaṁ. |
Having come here, he obtains an excellent sense of taste. |
Tenāhu naṁ atinipuṇā vicakkhaṇā, |
Therefore, extremely skilled and discerning ones said of him, |
Ayaṁ naro sukhabahulo bhavissati; |
‘This man will have much happiness;’ |
Gihissa vā pabbajitassa vā puna, |
Whether as a householder or as one gone forth, |
Taṁ lakkhaṇaṁ bhavati tadatthajotakan”ti. |
That mark signifies this meaning.” |
21–22. Abhinīlanettagopakhumalakkhaṇāni |
21–22. The marks of very dark blue eyes and cow-like eyelashes |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno na ca visaṭaṁ, na ca visāci, na ca pana viceyya pekkhitā, ujuṁ tathā pasaṭamujumano, piyacakkhunā bahujanaṁ udikkhitā ahosi. |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, did not look with a scattered gaze, nor with a sidelong glance, nor with a scrutinizing look, but straight, with a mind set straight, he looked upon many people with a loving eye. |
So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. |
Because of having done that kamma …pe… Having fallen from there and come to this state of existence, he obtains these two marks of a Great Man: |
Abhinīlanetto ca hoti gopakhumo ca. |
He has very dark blue eyes and eyelashes like a cow’s. |
So tehi lakkhaṇehi samannāgato, sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with these marks, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Piyadassano hoti bahuno janassa, piyo hoti manāpo brāhmaṇagahapatikānaṁ negamajānapadānaṁ gaṇakamahāmattānaṁ anīkaṭṭhānaṁ dovārikānaṁ amaccānaṁ pārisajjānaṁ rājūnaṁ bhogiyānaṁ kumārānaṁ. |
He is pleasing to behold for many people; he is dear and agreeable to brahmins and householders, to town and country folk, to accountants and chief ministers, to army commanders, to gatekeepers, to counselors, to assembly members, to vassal kings, to land-owning nobles, and to princes. |
Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? |
Being a king, this is what he obtains …pe… Being a Buddha, what does he obtain? |
Piyadassano hoti bahuno janassa, piyo hoti manāpo bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ devānaṁ manussānaṁ asurānaṁ nāgānaṁ gandhabbānaṁ. |
He is pleasing to behold for many people; he is dear and agreeable to bhikkhus, bhikkhunīs, male lay followers, female lay followers, devas, humans, asuras, nāgas, and gandhabbas. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Na ca visaṭaṁ na ca visāci, |
“Not with a scattered gaze, nor with a sidelong glance, |
Na ca pana viceyyapekkhitā; |
Nor with a scrutinizing look; |
Ujuṁ tathā pasaṭamujumano, |
Straight, with a mind set straight, |
Piyacakkhunā bahujanaṁ udikkhitā. |
He looked upon many people with a loving eye. |
Sugatīsu so phalavipākaṁ, |
In good destinations he experiences the fruit and result, |
Anubhavati tattha modati; |
There he rejoices; |
Idha ca pana bhavati gopakhumo, |
And here he has cow-like eyelashes, |
Abhinīlanettanayano sudassano. |
Very dark blue eyes, beautiful to see. |
Abhiyogino ca nipuṇā, |
And diligent and skilled, |
Bahū pana nimittakovidā; |
Many experts in signs; |
Sukhumanayanakusalā manujā, |
Men skilled in subtle eye-marks, |
Piyadassanoti abhiniddisanti naṁ. |
Declare him as ‘pleasing to behold.’ |
Piyadassano gihīpi santo ca, |
Pleasing to behold, even as a householder, |
Bhavati bahujanapiyāyito; |
He is beloved by many people; |
Yadi ca na bhavati gihī samaṇo hoti, |
And if he is not a householder but becomes an ascetic, |
Piyo bahūnaṁ sokanāsano”ti. |
He is dear to many, a dispeller of sorrow.” |
23. Uṇhīsasīsalakkhaṇaṁ |
23. The mark of a head like a turban |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno bahujanapubbaṅgamo ahosi kusalesu dhammesu bahujanapāmokkho kāyasucarite vacīsucarite manosucarite dānasaṁvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhāpacāyitāya aññataraññataresu ca adhikusalesu dhammesu. |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, was a leader of many people in wholesome states, a chief for many people in good bodily conduct, good verbal conduct, good mental conduct, giving and sharing, undertaking precepts, observing the Uposatha, respecting mother, respecting father, respecting ascetics, respecting brahmins, honoring the elders in the family, and various other super-wholesome states. |
So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati—uṇhīsasīso hoti. |
Because of having done that kamma …pe… Having fallen from there and come to this state of existence, he obtains this mark of a Great Man—he has a head like a turban. |
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with this mark, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Mahāssa jano anvāyiko hoti, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. |
Many people follow him: brahmins and householders, town and country folk, accountants and chief ministers, army commanders, gatekeepers, counselors, assembly members, vassal kings, land-owning nobles, and princes. |
Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? |
Being a king, this is what he obtains …pe… Being a Buddha, what does he obtain? |
Mahāssa jano anvāyiko hoti, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. |
Many people follow him: bhikkhus, bhikkhunīs, male lay followers, female lay followers, devas, humans, asuras, nāgas, and gandhabbas. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Pubbaṅgamo sucaritesu ahu, |
“He was a leader in good conduct, |
Dhammesu dhammacariyābhirato; |
In Dhammas, delighting in Dhamma practice; |
Anvāyiko bahujanassa ahu, |
He was a follower for many people, |
Saggesu vedayittha puññaphalaṁ. |
In heavens, he experienced the fruit of merit. |
Veditvā so sucaritassa phalaṁ, |
Having experienced the fruit of good conduct, |
Uṇhīsasīsattamidhajjhagamā; |
He attained a turban-like head here; |
Byākaṁsu byañjananimittadharā, |
Bearers of signs and marks declared, |
Pubbaṅgamo bahujanaṁ hessati. |
‘He will be a leader of many people.’ |
Paṭibhogiyā manujesu idha, |
Those who are beneficiaries among humans here, |
Pubbeva tassa abhiharanti tadā; |
Offer him homage even before then; |
Yadi khattiyo bhavati bhūmipati, |
If he becomes a khattiya, a lord of the earth, |
Paṭihārakaṁ bahujane labhati. |
He obtains homage from many people. |
Atha cepi pabbajati so manujo, |
And if that man goes forth, |
Dhammesu hoti paguṇo visavī; |
He becomes proficient and skilled in Dhammas; |
Tassānusāsaniguṇābhirato, |
Delighting in the quality of his instruction, |
Anvāyiko bahujano bhavatī”ti. |
Many people become his followers.” |
24–25. Ekekalomatāuṇṇālakkhaṇāni |
24–25. The marks of single hairs and the ūrṇā |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno musāvādaṁ pahāya musāvādā paṭivirato ahosi, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, having abandoned false speech, abstained from false speech; he was a speaker of truth, joined to truth, trustworthy, reliable, not a deceiver of the world. |
So tassa kammassa kaṭattā upacitattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. |
Because of having done that kamma, having accumulated it …pe… Having fallen from there and come to this state of existence, he obtains these two marks of a Great Man: |
Ekekalomo ca hoti, uṇṇā ca bhamukantare jātā hoti odātā mudutūlasannibhā. |
He has single body-hairs, and an ūrṇā is grown between his eyebrows, white and soft like cotton down. |
So tehi lakkhaṇehi samannāgato, sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with these marks, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Mahāssa jano upavattati, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. |
Many people attend upon him: brahmins and householders, town and country folk, accountants and chief ministers, army commanders, gatekeepers, counselors, assembly members, vassal kings, land-owning nobles, and princes. |
Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? |
Being a king, this is what he obtains …pe… Being a Buddha, what does he obtain? |
Mahāssa jano upavattati, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. |
Many people attend upon him: bhikkhus, bhikkhunīs, male lay followers, female lay followers, devas, humans, asuras, nāgas, and gandhabbas. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Saccappaṭiñño purimāsu jātisu, |
“True to his pledge in former births, |
Advejjhavāco alikaṁ vivajjayi; |
Speaking no double-tongued speech, he avoided falsehood; |
Na so visaṁvādayitāpi kassaci, |
He was not a deceiver of anyone, |
Bhūtena tacchena tathena bhāsayi. |
He spoke what was real, true, and actual. |
Setā susukkā mudutūlasannibhā, |
White, very pure, soft like cotton down, |
Uṇṇā sujātā bhamukantare ahu; |
A well-grown ūrṇā was between his eyebrows; |
Na lomakūpesu duve ajāyisuṁ, |
Not two hairs grew in his pores, |
Ekekalomūpacitaṅgavā ahu. |
He had a body adorned with single hairs. |
Taṁ lakkhaṇaññū bahavo samāgatā, |
Many experts in marks, assembled, |
Byākaṁsu uppādanimittakovidā; |
Experts in omens and signs declared; |
Uṇṇā ca lomā ca yathā susaṇṭhitā, |
‘As the ūrṇā and hairs are well-formed, |
Upavattatī īdisakaṁ bahujjano. |
Many people will attend upon such a one.’ |
Gihimpi santaṁ upavattatī jano, |
Even as a householder, people attend upon him, |
Bahu puratthāpakatena kammunā; |
Due to kamma done previously; |
Akiñcanaṁ pabbajitaṁ anuttaraṁ, |
Possessing nothing, gone forth, unsurpassed, |
Buddhampi santaṁ upavattati jano”ti. |
Even as a Buddha, people attend upon him.” |
26–27. Cattālīsaaviraḷadantalakkhaṇāni |
26–27. The marks of forty teeth and teeth without gaps |
“Yampi, bhikkhave tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato ahosi. |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, having abandoned divisive speech, abstained from divisive speech. |
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 ahosi. |
He did not repeat there what he heard here to cause division among these, nor did he repeat here what he heard there to cause division among those; thus he was a reconciler of those who were divided, and an encourager of those who were united, delighting in concord, rejoicing in concord, exulting in concord, speaking words that create concord. |
So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. |
Because of having done that kamma …pe… Having fallen from there and come to this state of existence, he obtains these two marks of a Great Man: |
Cattālīsadanto ca hoti aviraḷadanto ca. |
He has forty teeth and teeth without gaps. |
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with these marks, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Abhejjapariso hoti, abhejjāssa honti parisā, brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. |
His assembly is unbreakable; his assemblies are unbreakable, consisting of brahmins and householders, town and country folk, accountants and chief ministers, army commanders, gatekeepers, counselors, assembly members, vassal kings, land-owning nobles, and princes. |
Rājā samāno idaṁ labhati … buddho samāno kiṁ labhati? |
Being a king, this is what he obtains … Being a Buddha, what does he obtain? |
Abhejjapariso hoti, abhejjāssa honti parisā, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. |
His assembly is unbreakable; his assemblies are unbreakable, consisting of bhikkhus, bhikkhunīs, male lay followers, female lay followers, devas, humans, asuras, nāgas, and gandhabbas. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Vebhūtiyaṁ sahitabhedakāriṁ, |
“Speech that causes destruction, creates division among the united, |
Bhedappavaḍḍhanavivādakāriṁ; |
Causes increase of division and strife; |
Kalahappavaḍḍhanaākiccakāriṁ, |
Causes increase of quarrels and unprofitable actions, |
Sahitānaṁ bhedajananiṁ na bhaṇi. |
Speech that creates division among the united, he did not speak. |
Avivādavaḍḍhanakariṁ sugiraṁ, |
Speech that increases non-dispute, good words, |
Bhinnānusandhijananiṁ abhaṇi; |
He spoke, creating union among the divided; |
Kalahaṁ janassa panudī samaṅgī, |
He dispelled quarrels among people, being concordant, |
Sahitehi nandati pamodati ca. |
He rejoiced and exulted with the united. |
Sugatīsu so phalavipākaṁ, |
In good destinations he experiences the fruit and result, |
Anubhavati tattha modati; |
There he rejoices; |
Dantā idha honti aviraḷā sahitā, |
Here his teeth are without gaps, united, |
Caturo dasassa mukhajā susaṇṭhitā. |
Forty well-formed teeth are born in his mouth. |
Yadi khattiyo bhavati bhūmipati, |
If he becomes a khattiya, a lord of the earth, |
Avibhediyāssa parisā bhavati; |
His assembly is indivisible; |
Samaṇo ca hoti virajo vimalo, |
And if he is an ascetic, dustless, stainless, |
Parisāssa hoti anugatā acalā”ti. |
His assembly is devoted and unshakeable.” |
28–29. Pahūtajivhābrahmassaralakkhaṇāni |
28–29. The marks of a very long tongue and a Brahmā-like voice |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato ahosi. |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, having abandoned harsh speech, abstained from harsh speech. |
Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā ahosi. |
Whatever speech was blameless, pleasant to the ear, agreeable, going to the heart, urbane, pleasing to many people, lovely to many people, such speech he spoke. |
So tassa kammassa kaṭattā upacitattā …pe… so tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati. |
Because of having done that kamma, having accumulated it …pe… Having fallen from there and come to this state of existence, he obtains these two marks of a Great Man: |
Pahūtajivho ca hoti brahmassaro ca karavīkabhāṇī. |
He has a very long tongue and a Brahmā-like voice, like the call of the karavīka bird. |
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with these marks, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Ādeyyavāco hoti, ādiyantissa vacanaṁ brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. |
His speech is acceptable; his words are accepted by brahmins and householders, town and country folk, accountants and chief ministers, army commanders, gatekeepers, counselors, assembly members, vassal kings, land-owning nobles, and princes. |
Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? |
Being a king, this is what he obtains …pe… Being a Buddha, what does he obtain? |
Ādeyyavāco hoti, ādiyantissa vacanaṁ bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. |
His speech is acceptable; his words are accepted by bhikkhus, bhikkhunīs, male lay followers, female lay followers, devas, humans, asuras, nāgas, and gandhabbas. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Akkosabhaṇḍanavihesakāriṁ, |
“Speech that causes abuse, quarreling, and vexation, |
Ubbādhikaṁ bahujanappamaddanaṁ; |
Oppressive, crushing many people; |
Abāḷhaṁ giraṁ so na bhaṇi pharusaṁ, |
He did not speak harsh, coarse words, |
Madhuraṁ bhaṇi susaṁhitaṁ sakhilaṁ. |
He spoke sweetly, well-composed, and kindly. |
Manaso piyā hadayagāminiyo, |
Pleasing to the mind, going to the heart, |
Vācā so erayati kaṇṇasukhā; |
Words he uttered that were pleasant to the ear; |
Vācāsuciṇṇaphalamanubhavi, |
He experienced the fruit of well-spoken words, |
Saggesu vedayatha puññaphalaṁ. |
In heavens, he experienced the fruit of merit. |
Veditvā so sucaritassa phalaṁ, |
Having experienced the fruit of good conduct, |
Brahmassarattamidhamajjhagamā; |
He attained a Brahmā-like voice here; |
Jivhāssa hoti vipulā puthulā, |
His tongue is expansive and broad, |
Ādeyyavākyavacano bhavati. |
He becomes one whose words are acceptable. |
Gihinopi ijjhati yathā bhaṇato, |
Even for a householder, what he says prospers, |
Atha ce pabbajati so manujo; |
And if that man goes forth; |
Ādiyantissa vacanaṁ janatā, |
People accept his words, |
Bahuno bahuṁ subhaṇitaṁ bhaṇato”ti. |
As he speaks many well-spoken words to many.” |
30. Sīhahanulakkhaṇaṁ |
30. The mark of a lion’s jaw |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno samphappalāpaṁ pahāya samphappalāpā paṭivirato ahosi kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā ahosi kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, having abandoned frivolous chatter, abstained from frivolous chatter; he spoke at the right time, spoke what was factual, spoke what was beneficial, spoke on the Dhamma, spoke on the Vinaya; he spoke words worth treasuring, with similes at the right time, purposeful, connected with benefit. |
So tassa kammassa kaṭattā …pe… so tato cuto itthattaṁ āgato samāno imaṁ mahāpurisalakkhaṇaṁ paṭilabhati, sīhahanu hoti. |
Because of having done that kamma …pe… Having fallen from there and come to this state of existence, he obtains this mark of a Great Man: he has a jaw like a lion’s. |
So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī …pe… rājā samāno kiṁ labhati? |
Endowed with this mark, if he dwells in a house, he becomes a king, a wheel-turning monarch …pe… Being a king, what does he obtain? |
Appadhaṁsiyo hoti kenaci manussabhūtena paccatthikena paccāmittena. |
He is uncrushable by any human adversary or enemy. |
Rājā samāno idaṁ labhati …pe… buddho samāno kiṁ labhati? |
Being a king, this is what he obtains …pe… Being a Buddha, what does he obtain? |
Appadhaṁsiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi, rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. |
He is uncrushable by internal or external adversaries or enemies: by lust, by hatred, by delusion, by an ascetic or a brahmin, by a deva or Māra or Brahmā, or by anyone in the world. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Na samphappalāpaṁ na muddhataṁ, |
“Not frivolous chatter, nor flightiness, |
Avikiṇṇavacanabyappatho ahosi; |
He was one whose path of speech was not scattered; |
Ahitamapi ca apanudi, |
He dispelled what was unbeneficial, |
Hitamapi ca bahujanasukhañca abhaṇi. |
And spoke what was beneficial and for the happiness of many. |
Taṁ katvā ito cuto divamupapajji, |
Having done that, fallen from here, he arose in heaven, |
Sukataphalavipākamanubhosi; |
He experienced the fruit and result of good deeds; |
Caviya punaridhāgato samāno, |
Having fallen, come back here again, |
Dvidugamavaratarahanuttamalattha. |
He obtained the best of jaws, like that of the king of beasts. |
Rājā hoti suduppadhaṁsiyo, |
He becomes a king, very hard to crush, |
Manujindo manujādhipati mahānubhāvo; |
A lord of men, a ruler of men, of great power; |
Tidivapuravarasamo bhavati, |
He becomes like the best city of the thirty-three gods, |
Suravarataroriva indo. |
Like Indra, most excellent of the supreme gods. |
Gandhabbāsurayakkharakkhasebhi, |
By gandhabbas, asuras, yakkhas, and rakkhasas, |
Surehi na hi bhavati suppadhaṁsiyo; |
By supreme gods, he is not easily crushed; |
Tathatto yadi bhavati tathāvidho, |
If he becomes such a one, |
Idha disā ca paṭidisā ca vidisā cā”ti. |
Here, in all directions, intermediate directions, and minor directions.” |
31–32. Samadantasusukkadāṭhālakkhaṇāni |
31–32. The marks of even teeth and very white eye-teeth |
“Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno micchājīvaṁ pahāya sammāājīvena jīvikaṁ kappesi, tulākūṭakaṁsakūṭamānakūṭaukkoṭanavañcananikatisāciyogachedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato ahosi. |
“That the Tathāgata, bhikkhus, in a former life, a former existence, a former abode, when previously born as a human being, having abandoned wrong livelihood, earned his living by right livelihood; he abstained from fraudulent weighing with scales, fraudulent weights, fraudulent measures, bribery, deception, cheating, duplicity, striking, killing, imprisonment, highway robbery, plunder, and violence. |
So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. |
Because of having done that kamma, having accumulated it, because of its abundance and greatness, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. |
So tattha aññe deve dasahi ṭhānehi adhigaṇhāti dibbena āyunā dibbena vaṇṇena dibbena sukhena dibbena yasena dibbena ādhipateyyena dibbehi rūpehi dibbehi saddehi dibbehi gandhehi dibbehi rasehi dibbehi phoṭṭhabbehi. |
There he surpasses other devas in ten respects: in divine lifespan, divine beauty, divine happiness, divine fame, divine authority, divine sights, divine sounds, divine smells, divine tastes, and divine touches. |
So tato cuto itthattaṁ āgato samāno imāni dve mahāpurisalakkhaṇāni paṭilabhati, samadanto ca hoti susukkadāṭho ca. |
Having fallen from there and come to this state of existence, he obtains these two marks of a Great Man: he has even teeth and very white eye-teeth. |
So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. |
Endowed with these marks, if he dwells in a house, he becomes a king, a wheel-turning monarch, a righteous king ruling by Dhamma, a conqueror of the four quarters, one who has established stability in his country, endowed with the seven treasures. |
Tassimāni satta ratanāni bhavanti, seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gahapatiratanaṁ pariṇāyakaratanameva sattamaṁ. |
He has these seven treasures, that is to say—the wheel treasure, the elephant treasure, the horse treasure, the jewel treasure, the woman treasure, the householder treasure, and the counselor treasure as the seventh. |
Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. |
He has more than a thousand sons who are valiant, heroic in form, crushers of alien armies. |
So imaṁ pathaviṁ sāgarapariyantaṁ akhilamanimittamakaṇṭakaṁ iddhaṁ phītaṁ khemaṁ sivaṁ nirabbudaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. |
He dwells having conquered this sea-girt land—a land that is unimpaired, unmenaced, thornless, prosperous, thriving, secure, auspicious, and untroubled—without rod, without sword, by Dhamma. |
Rājā samāno kiṁ labhati? |
Being a king, what does he obtain? |
Suciparivāro hoti sucissa honti parivārā brāhmaṇagahapatikā negamajānapadā gaṇakamahāmattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. |
He has a pure retinue; his retinue is pure, consisting of brahmins and householders, town and country folk, accountants and chief ministers, army commanders, gatekeepers, counselors, assembly members, vassal kings, land-owning nobles, and princes. |
Rājā samāno idaṁ labhati. |
Being a king, this is what he obtains. |
Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. |
But if he goes forth from the household life into homelessness, he becomes an Arahant, a Perfectly Enlightened One, one who has drawn back the veil in the world. |
Buddho samāno kiṁ labhati? |
Being a Buddha, what does he obtain? |
Suciparivāro hoti, sucissa honti parivārā, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. |
He has a pure retinue; his retinue is pure, consisting of bhikkhus, bhikkhunīs, male lay followers, female lay followers, devas, humans, asuras, nāgas, and gandhabbas. |
Buddho samāno idaṁ labhati”. |
Being a Buddha, this is what he obtains.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One said this. |
Tatthetaṁ vuccati: |
Concerning this, it is said: |
“Micchājīvañca avassaji samena vuttiṁ, |
“He abandoned wrong livelihood and earned his living rightly, |
Sucinā so janayittha dhammikena; |
By pure and lawful means; |
Ahitamapi ca apanudi, |
He dispelled what was unbeneficial, |
Hitamapi ca bahujanasukhañca acari. |
And practiced what was beneficial and for the happiness of many. |
Sagge vedayati naro sukhapphalāni, |
In heavens a man experiences the fruits of happiness, |
Karitvā nipuṇebhi vidūhi sabbhi; |
Having done deeds praised by the skilled, the wise, the good; |
Vaṇṇitāni tidivapuravarasamo, |
Like the best city of the thirty-three gods, |
Abhiramati ratikhiḍḍāsamaṅgī. |
He delights, endowed with pleasure and sport. |
Laddhāna mānusakaṁ bhavaṁ tato, |
Having obtained a human existence from there, |
Cavitvāna sukataphalavipākaṁ; |
Fallen, the fruit and result of good deeds; |
Sesakena paṭilabhati lapanajaṁ, |
As a remainder, he obtains from his speech, |
Samamapi sucisusukkaṁ. |
Even, and also pure, very white teeth. |
Taṁ veyyañjanikā samāgatā bahavo, |
Many interpreters assembled, |
Byākaṁsu nipuṇasammatā manujā; |
Declared, men esteemed as skilled; |
Sucijanaparivāragaṇo bhavati, |
‘He becomes one with a retinue of pure people, |
Dijasamasukkasucisobhanadanto. |
With teeth as white, pure, and beautiful as a bird’s.’ |
Rañño hoti bahujano, |
Many people become the king’s, |
Suciparivāro mahatiṁ mahiṁ anusāsato; |
Pure retinue, as he rules the great earth; |
Pasayha na ca janapadatudanaṁ, |
Not oppressing the country by force, |
Hitamapi ca bahujanasukhañca caranti. |
They practice what is beneficial and for the happiness of many. |
Atha ce pabbajati bhavati vipāpo, |
And if he goes forth, he becomes sinless, |
Samaṇo samitarajo vivaṭṭacchado; |
An ascetic with dust settled, with veil drawn back; |
Vigatadarathakilamatho, |
With agitation and weariness gone, |
Imamapi ca paramapi ca passati lokaṁ. |
He sees this world and the next. |
Tassovādakarā bahugihī ca pabbajitā ca, |
Many householders and gone-forth ones who follow his teaching, |
Asuciṁ garahitaṁ dhunanti pāpaṁ; |
Shake off what is impure, blameworthy, and evil; |
Sa hi sucibhi parivuto bhavati, |
He is surrounded by the pure, |
Malakhilakalikilese panudehī”ti. |
By those who dispel stain, barrenness, blight, and defilements.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Those bhikkhus, delighted, rejoiced in the Blessed One’s statement. |
Lakkhaṇasuttaṁ niṭṭhitaṁ sattamaṁ. |
The Discourse on the Marks, the seventh, is finished. |
dn31 |
dn31 |
Dīgha Nikāya 31 |
Long Discourses 31 |
Siṅgālasutta |
The Discourse to Siṅgāla |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. |
Thus have I heard—on one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrels’ Feeding Place. |
Tena kho pana samayena siṅgālako gahapatiputto kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassati—puratthimaṁ disaṁ dakkhiṇaṁ disaṁ pacchimaṁ disaṁ uttaraṁ disaṁ heṭṭhimaṁ disaṁ uparimaṁ disaṁ. |
At that time, Siṅgālaka the householder’s son, having risen early in the morning and gone out of Rājagaha, with wet clothes and wet hair, and with clasped hands, was paying homage to the various directions—the eastern direction, the southern direction, the western direction, the northern direction, the lower direction, and the upper direction. |
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. |
Then, in the morning, the Blessed One dressed, and taking his bowl and outer robe, entered Rājagaha for alms. |
Addasā kho bhagavā siṅgālakaṁ gahapatiputtaṁ kālasseva vuṭṭhāya rājagahā nikkhamitvā allavatthaṁ allakesaṁ pañjalikaṁ puthudisā namassantaṁ—puratthimaṁ disaṁ dakkhiṇaṁ disaṁ pacchimaṁ disaṁ uttaraṁ disaṁ heṭṭhimaṁ disaṁ uparimaṁ disaṁ. |
The Blessed One saw Siṅgālaka the householder’s son who had risen early in the morning, gone out of Rājagaha, with wet clothes and wet hair, and with clasped hands, paying homage to the various directions—the eastern direction, the southern direction, the western direction, the northern direction, the lower direction, and the upper direction. |
Disvā siṅgālakaṁ gahapatiputtaṁ etadavoca: |
Seeing him, the Blessed One said this to Siṅgālaka the householder’s son: |
“kiṁ nu kho tvaṁ, gahapatiputta, kālasseva vuṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassasi—puratthimaṁ disaṁ dakkhiṇaṁ disaṁ pacchimaṁ disaṁ uttaraṁ disaṁ heṭṭhimaṁ disaṁ uparimaṁ disan”ti? |
“Why is it, householder’s son, that having risen early in the morning and gone out of Rājagaha, with wet clothes and wet hair, and with clasped hands, you are paying homage to these various directions—the eastern direction, the southern direction, the western direction, the northern direction, the lower direction, and the upper direction?” |
“Pitā maṁ, bhante, kālaṁ karonto evaṁ avaca: |
“Venerable sir, when my father was dying, he said to me: |
‘disā, tāta, namasseyyāsī’ti. |
‘Dear son, you should pay homage to the directions.’ |
So kho ahaṁ, bhante, pituvacanaṁ sakkaronto garuṁ karonto mānento pūjento kālasseva uṭṭhāya rājagahā nikkhamitvā allavattho allakeso pañjaliko puthudisā namassāmi—puratthimaṁ disaṁ dakkhiṇaṁ disaṁ pacchimaṁ disaṁ uttaraṁ disaṁ heṭṭhimaṁ disaṁ uparimaṁ disan”ti. |
So I, venerable sir, respecting, revering, honoring, and venerating my father’s word, having risen early in the morning and gone out of Rājagaha, with wet clothes and wet hair, and with clasped hands, pay homage to these various directions—the eastern direction, the southern direction, the western direction, the northern direction, the lower direction, and the upper direction.” |
1. Cha disā |
1. The Six Directions |
“Na kho, gahapatiputta, ariyassa vinaye evaṁ cha disā namassitabbā”ti. |
“Householder’s son, in the discipline of the noble one, the six directions should not be worshipped in that way.” |
“Yathā kathaṁ pana, bhante, ariyassa vinaye cha disā namassitabbā? |
“But how, venerable sir, in the discipline of the noble one, should the six directions be worshipped? |
Sādhu me, bhante, bhagavā tathā dhammaṁ desetu, yathā ariyassa vinaye cha disā namassitabbā”ti. |
It would be good, venerable sir, if the Blessed One would teach me the Dhamma in such a way that, in the discipline of the noble one, the six directions should be worshipped.” |
“Tena hi, gahapatiputta, suṇohi sādhukaṁ manasikarohi bhāsissāmī”ti. |
“Then listen, householder’s son, and pay close attention. I will speak.” |
“Evaṁ, bhante”ti kho siṅgālako gahapatiputto bhagavato paccassosi. |
“Yes, venerable sir,” Siṅgālaka the householder’s son replied to the Blessed One. |
Bhagavā etadavoca: |
The Blessed One said this: |
“Yato kho, gahapatiputta, ariyasāvakassa cattāro kammakilesā pahīnā honti, catūhi ca ṭhānehi pāpakammaṁ na karoti, cha ca bhogānaṁ apāyamukhāni na sevati, so evaṁ cuddasa pāpakāpagato chaddisāpaṭicchādī ubholokavijayāya paṭipanno hoti. |
“Householder’s son, when a noble-one's-disciple has abandoned the four defilements of action, does no evil action from four grounds, and does not pursue the six channels for dissipating wealth, then, having thus avoided these fourteen evil ways, he covers the six directions and is practicing for victory in both worlds. |
Tassa ayañceva loko āraddho hoti paro ca loko. |
For him, this world is won, and the next world too. |
So kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. |
With the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. |
2. Cattāro kammakilesā |
2. The Four Defilements of Action |
Katamassa cattāro kammakilesā pahīnā honti? |
Which four defilements of action has he abandoned? |
Pāṇātipāto kho, gahapatiputta, kammakileso, adinnādānaṁ kammakileso, kāmesumicchācāro kammakileso, musāvādo kammakileso. |
The destruction of life, householder’s son, is a defilement of action; taking what is not given is a defilement of action; sexual misconduct is a defilement of action; false speech is a defilement of action. |
Imassa cattāro kammakilesā pahīnā hontī”ti. |
These are the four defilements of action he has abandoned.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: |
Having said this, the Sugata, the Teacher, further said this: |
“Pāṇātipāto adinnādānaṁ, |
“Destruction of life, taking what is not given, |
Musāvādo ca vuccati; |
And what is called false speech; |
Paradāragamanañceva, |
And going to another’s wife— |
Nappasaṁsanti paṇḍitā”ti. |
These the wise do not praise.” |
3. Catuṭhānaṁ |
3. The Four Grounds |
“Katamehi catūhi ṭhānehi pāpakammaṁ na karoti? |
“From which four grounds does he do no evil action? |
Chandāgatiṁ gacchanto pāpakammaṁ karoti, dosāgatiṁ gacchanto pāpakammaṁ karoti, mohāgatiṁ gacchanto pāpakammaṁ karoti, bhayāgatiṁ gacchanto pāpakammaṁ karoti. |
Going by a path of desire, one does an evil action. Going by a path of hatred, one does an evil action. Going by a path of delusion, one does an evil action. Going by a path of fear, one does an evil action. |
Yato kho, gahapatiputta, ariyasāvako neva chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati; |
Since, householder’s son, the noble-one's-disciple does not go by a path of desire, does not go by a path of hatred, does not go by a path of delusion, does not go by a path of fear; |
imehi catūhi ṭhānehi pāpakammaṁ na karotī”ti. |
from these four grounds he does no evil action.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: |
Having said this, the Sugata, the Teacher, further said this: |
“Chandā dosā bhayā mohā, |
“Whoever transgresses the Dhamma |
yo dhammaṁ ativattati; |
Through desire, hatred, fear, or delusion; |
Nihīyati yaso tassa, |
His fame diminishes, |
kāḷapakkheva candimā. |
Like the moon in the dark fortnight. |
Chandā dosā bhayā mohā, |
Whoever does not transgress the Dhamma |
yo dhammaṁ nātivattati; |
Through desire, hatred, fear, or delusion; |
Āpūrati yaso tassa, |
His fame increases, |
sukkapakkheva candimā”ti. |
Like the moon in the bright fortnight.” |
4. Cha apāyamukhāni |
4. The Six Channels for Dissipating Wealth |
“Katamāni cha bhogānaṁ apāyamukhāni na sevati? |
“Which six channels for dissipating wealth does he not pursue? |
Surāmerayamajjappamādaṭṭhānānuyogo kho, gahapatiputta, bhogānaṁ apāyamukhaṁ, vikālavisikhācariyānuyogo bhogānaṁ apāyamukhaṁ, samajjābhicaraṇaṁ bhogānaṁ apāyamukhaṁ, jūtappamādaṭṭhānānuyogo bhogānaṁ apāyamukhaṁ, pāpamittānuyogo bhogānaṁ apāyamukhaṁ, ālasyānuyogo bhogānaṁ apāyamukhaṁ. |
Indulgence in intoxicants, which cause infatuation and heedlessness, householder’s son, is a channel for dissipating wealth. Frequenting streets at improper times is a channel for dissipating wealth. Haunting fairs is a channel for dissipating wealth. Addiction to gambling, which causes heedlessness, is a channel for dissipating wealth. Association with evil companions is a channel for dissipating wealth. The habit of idleness is a channel for dissipating wealth. |
5. Surāmerayassa cha ādīnavā |
5. Six Dangers of Intoxicants |
Cha khome, gahapatiputta, ādīnavā surāmerayamajjappamādaṭṭhānānuyoge. |
Householder’s son, there are these six dangers in indulging in intoxicants which cause infatuation and heedlessness: |
Sandiṭṭhikā dhanajāni, kalahappavaḍḍhanī, rogānaṁ āyatanaṁ, akittisañjananī, kopīnanidaṁsanī, paññāya dubbalikaraṇītveva chaṭṭhaṁ padaṁ bhavati. |
Visible loss of wealth, an increase in quarrels, a breeding ground for diseases, a cause of ill repute, an exhibition of shamelessness, and sixthly, the weakening of wisdom. |
Ime kho, gahapatiputta, cha ādīnavā surāmerayamajjappamādaṭṭhānānuyoge. |
These, householder’s son, are the six dangers in indulging in intoxicants which cause infatuation and heedlessness. |
6. Vikālacariyāya cha ādīnavā |
6. Six Dangers of Frequenting Streets at Improper Times |
Cha khome, gahapatiputta, ādīnavā vikālavisikhācariyānuyoge. |
Householder’s son, there are these six dangers in frequenting streets at improper times: |
Attāpissa agutto arakkhito hoti, puttadāropissa agutto arakkhito hoti, sāpateyyampissa aguttaṁ arakkhitaṁ hoti, saṅkiyo ca hoti pāpakesu ṭhānesu, abhūtavacanañca tasmiṁ rūhati, bahūnañca dukkhadhammānaṁ purakkhato hoti. |
He himself is unguarded and unprotected, his wife and children are unguarded and unprotected, his property is unguarded and unprotected, he is suspected in regard to evil deeds, false rumors spread about him, and he is a forerunner of many kinds of suffering. |
Ime kho, gahapatiputta, cha ādīnavā vikālavisikhācariyānuyoge. |
These, householder’s son, are the six dangers in frequenting streets at improper times. |
7. Samajjābhicaraṇassa cha ādīnavā |
7. Six Dangers of Haunting Fairs |
Cha khome, gahapatiputta, ādīnavā samajjābhicaraṇe. |
Householder’s son, there are these six dangers in haunting fairs: |
Kva naccaṁ, kva gītaṁ, kva vāditaṁ, kva akkhānaṁ, kva pāṇissaraṁ, kva kumbhathunanti. |
(He is always thinking,) ‘Where is there dancing? Where is there singing? Where is there music? Where is there recitation? Where are there cymbals? Where are there drums?’ |
Ime kho, gahapatiputta, cha ādīnavā samajjābhicaraṇe. |
These, householder’s son, are the six dangers in haunting fairs. |
8. Jūtappamādassa cha ādīnavā |
8. Six Dangers of Addiction to Gambling |
Cha khome, gahapatiputta, ādīnavā jūtappamādaṭṭhānānuyoge. |
Householder’s son, there are these six dangers in addiction to gambling, which causes heedlessness: |
Jayaṁ veraṁ pasavati, jino vittamanusocati, sandiṭṭhikā dhanajāni, sabhāgatassa vacanaṁ na rūhati, mittāmaccānaṁ paribhūto hoti, āvāhavivāhakānaṁ apatthito hoti: |
Winning breeds enmity; the loser mourns his wealth; there is visible loss of wealth; his word is not accepted in an assembly; he is despised by friends and colleagues; he is not sought after for marriage, for people say: |
‘akkhadhutto ayaṁ purisapuggalo nālaṁ dārabharaṇāyā’ti. |
‘This man is a gambler, addicted to dice; he is not able to support a wife.’ |
Ime kho, gahapatiputta, cha ādīnavā jūtappamādaṭṭhānānuyoge. |
These, householder’s son, are the six dangers in addiction to gambling, which causes heedlessness. |
9. Pāpamittatāya cha ādīnavā |
9. Six Dangers of Association with Evil Companions |
Cha khome, gahapatiputta, ādīnavā pāpamittānuyoge. |
Householder’s son, there are these six dangers in association with evil companions: |
Ye dhuttā, ye soṇḍā, ye pipāsā, ye nekatikā, ye vañcanikā, ye sāhasikā. |
Those who are gamblers, those who are libertines, those who are drunkards, those who are cheats, those who are swindlers, those who are violent. |
Tyāssa mittā honti te sahāyā. |
These are his friends, these his companions. |
Ime kho, gahapatiputta, cha ādīnavā pāpamittānuyoge. |
These, householder’s son, are the six dangers in association with evil companions. |
10. Ālasyassa cha ādīnavā |
10. Six Dangers of Idleness |
Cha khome, gahapatiputta, ādīnavā ālasyānuyoge. |
Householder’s son, there are these six dangers in the habit of idleness: |
Atisītanti kammaṁ na karoti, atiuṇhanti kammaṁ na karoti, atisāyanti kammaṁ na karoti, atipātoti kammaṁ na karoti, atichātosmīti kammaṁ na karoti, atidhātosmīti kammaṁ na karoti. |
Saying, ‘It’s too cold,’ he does no work. Saying, ‘It’s too hot,’ he does no work. Saying, ‘It’s too late in the evening,’ he does no work. Saying, ‘It’s too early in the morning,’ he does no work. Saying, ‘I’m too hungry,’ he does no work. Saying, ‘I’m too full,’ he does no work. |
Tassa evaṁ kiccāpadesabahulassa viharato anuppannā ceva bhogā nuppajjanti, uppannā ca bhogā parikkhayaṁ gacchanti. |
While he lives thus, full of excuses for not working, wealth that has not yet arisen does not arise, and wealth that has arisen is depleted. |
Ime kho, gahapatiputta, cha ādīnavā ālasyānuyoge”ti. |
These, householder’s son, are the six dangers in the habit of idleness.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: |
Having said this, the Sugata, the Teacher, further said this: |
“Hoti pānasakhā nāma, |
“There is one called a drinking companion, |
hoti sammiyasammiyo; |
There is one who is a friend only when you meet; |
Yo ca atthesu jātesu, |
But one who is a companion when needs arise, |
sahāyo hoti so sakhā. |
He indeed is a friend. |
Ussūraseyyā paradārasevanā, |
Sleeping late, adultery, |
Verappasavo ca anatthatā ca; |
Breeding hostility and unprofitableness; |
Pāpā ca mittā sukadariyatā ca, |
Evil friends and extreme stinginess— |
Ete cha ṭhānā purisaṁ dhaṁsayanti. |
These six things destroy a man. |
Pāpamitto pāpasakho, |
One with evil friends, an evil companion, |
pāpaācāragocaro; |
Of evil conduct and resort; |
Asmā lokā paramhā ca, |
From this world and the next, |
ubhayā dhaṁsate naro. |
From both, a person is destroyed. |
Akkhitthiyo vāruṇī naccagītaṁ, |
Dice, women, liquor, dancing, singing, |
Divā soppaṁ pāricariyā akāle; |
Sleeping by day, wandering at untimely hours; |
Pāpā ca mittā sukadariyatā ca, |
Evil friends and extreme stinginess— |
Ete cha ṭhānā purisaṁ dhaṁsayanti. |
These six things destroy a man. |
Akkhehi dibbanti suraṁ pivanti, |
They play with dice, they drink liquor, |
Yantitthiyo pāṇasamā paresaṁ; |
They go to women dear as life to others; |
Nihīnasevī na ca vuddhasevī, |
Associating with the base and not with the wise, |
Nihīyate kāḷapakkheva cando. |
One wanes like the moon in the dark fortnight. |
Yo vāruṇī addhano akiñcano, |
Whoever is addicted to liquor, without means, destitute, |
Pipāso pivaṁ papāgato; |
A thirsty drinker frequenting the tavern; |
Udakamiva iṇaṁ vigāhati, |
Sinks into debt as into water, |
Akulaṁ kāhiti khippamattano. |
And will quickly make his family destitute. |
Na divā soppasīlena, |
Not by one fond of sleeping by day, |
rattimuṭṭhānadessinā; |
Averse to rising at night; |
Niccaṁ mattena soṇḍena, |
Always intoxicated, a drunkard, |
sakkā āvasituṁ gharaṁ. |
Is it possible to maintain a household. |
Atisītaṁ atiuṇhaṁ, |
‘It is too cold, it is too hot, |
atisāyamidaṁ ahu; |
It is too late in the evening,’ thus they say; |
Iti vissaṭṭhakammante, |
For youths who thus neglect their work, |
atthā accenti māṇave. |
Opportunities pass by. |
Yodha sītañca uṇhañca, |
But one who regards cold and heat |
tiṇā bhiyyo na maññati; |
As no more than grass; |
Karaṁ purisakiccāni, |
Doing a man’s duties, |
so sukhaṁ na vihāyatī”ti. |
He does not fall away from happiness.” |
11. Mittapatirūpaka |
11. The Friend in Disguise |
“Cattārome, gahapatiputta, amittā mittapatirūpakā veditabbā. |
“Householder’s son, these four are to be understood as foes in the guise of friends: |
Aññadatthuharo amitto mittapatirūpako veditabbo, vacīparamo amitto mittapatirūpako veditabbo, anuppiyabhāṇī amitto mittapatirūpako veditabbo, apāyasahāyo amitto mittapatirūpako veditabbo. |
The one who takes anything is to be understood as a foe in the guise of a friend; the one who is all talk is to be understood as a foe in the guise of a friend; the flatterer is to be understood as a foe in the guise of a friend; the companion in ruin is to be understood as a foe in the guise of a friend. |
Catūhi kho, gahapatiputta, ṭhānehi aññadatthuharo amitto mittapatirūpako veditabbo. |
Householder’s son, by four characteristics the one who takes anything is to be understood as a foe in the guise of a friend: |
Aññadatthuharo hoti, |
He takes anything, |
appena bahumicchati; |
He desires much with little; |
Bhayassa kiccaṁ karoti, |
He does a service out of fear, |
sevati atthakāraṇā. |
He associates for his own advantage. |
Imehi kho, gahapatiputta, catūhi ṭhānehi aññadatthuharo amitto mittapatirūpako veditabbo. |
By these four characteristics, householder’s son, the one who takes anything is to be understood as a foe in the guise of a friend. |
Catūhi kho, gahapatiputta, ṭhānehi vacīparamo amitto mittapatirūpako veditabbo. |
Householder’s son, by four characteristics the one who is all talk is to be understood as a foe in the guise of a friend: |
Atītena paṭisantharati, anāgatena paṭisantharati, niratthakena saṅgaṇhāti, paccuppannesu kiccesu byasanaṁ dasseti. |
He offers friendship with regard to the past; he offers friendship with regard to the future; he tries to gain favor with empty talk; when a present need arises, he shows his inability. |
Imehi kho, gahapatiputta, catūhi ṭhānehi vacīparamo amitto mittapatirūpako veditabbo. |
By these four characteristics, householder’s son, the one who is all talk is to be understood as a foe in the guise of a friend. |
Catūhi kho, gahapatiputta, ṭhānehi anuppiyabhāṇī amitto mittapatirūpako veditabbo. |
Householder’s son, by four characteristics the flatterer is to be understood as a foe in the guise of a friend: |
Pāpakampissa anujānāti, kalyāṇampissa anujānāti, sammukhāssa vaṇṇaṁ bhāsati, parammukhāssa avaṇṇaṁ bhāsati. |
He consents to your evil deeds; he consents to your good deeds; he praises you to your face; he speaks ill of you behind your back. |
Imehi kho, gahapatiputta, catūhi ṭhānehi anuppiyabhāṇī amitto mittapatirūpako veditabbo. |
By these four characteristics, householder’s son, the flatterer is to be understood as a foe in the guise of a friend. |
Catūhi kho, gahapatiputta, ṭhānehi apāyasahāyo amitto mittapatirūpako veditabbo. |
Householder’s son, by four characteristics the companion in ruin is to be understood as a foe in the guise of a friend: |
Surāmerayamajjappamādaṭṭhānānuyoge sahāyo hoti, vikālavisikhācariyānuyoge sahāyo hoti, samajjābhicaraṇe sahāyo hoti, jūtappamādaṭṭhānānuyoge sahāyo hoti. |
He is a companion in indulging in intoxicants which cause infatuation and heedlessness; he is a companion in frequenting streets at improper times; he is a companion in haunting fairs; he is a companion in addiction to gambling, which causes heedlessness. |
Imehi kho, gahapatiputta, catūhi ṭhānehi apāyasahāyo amitto mittapatirūpako veditabbo”ti. |
By these four characteristics, householder’s son, the companion in ruin is to be understood as a foe in the guise of a friend.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: |
Having said this, the Sugata, the Teacher, further said this: |
“Aññadatthuharo mitto, |
“The friend who takes anything, |
yo ca mitto vacīparo; |
And the friend who is all talk; |
Anuppiyañca yo āha, |
The one who only flatters, |
apāyesu ca yo sakhā. |
And the one who is a companion in ruin. |
Ete amitte cattāro, |
These four are foes, |
iti viññāya paṇḍito; |
Thus understanding, the wise person; |
Ārakā parivajjeyya, |
Should avoid them from afar, |
maggaṁ paṭibhayaṁ yathā”ti. |
As one would a dangerous path.” |
12. Suhadamitta |
12. The Good-Hearted Friend |
“Cattārome, gahapatiputta, mittā suhadā veditabbā. |
“Householder’s son, these four are to be understood as good-hearted friends: |
Upakāro mitto suhado veditabbo, samānasukhadukkho mitto suhado veditabbo, atthakkhāyī mitto suhado veditabbo, anukampako mitto suhado veditabbo. |
The helper is to be understood as a good-hearted friend; the one who is the same in happiness and sorrow is to be understood as a good-hearted friend; the one who gives good counsel is to be understood as a good-hearted friend; the one who is compassionate is to be understood as a good-hearted friend. |
Catūhi kho, gahapatiputta, ṭhānehi upakāro mitto suhado veditabbo. |
Householder’s son, by four characteristics the helper is to be understood as a good-hearted friend: |
Pamattaṁ rakkhati, pamattassa sāpateyyaṁ rakkhati, bhītassa saraṇaṁ hoti, uppannesu kiccakaraṇīyesu taddiguṇaṁ bhogaṁ anuppadeti. |
He protects you when you are heedless; he protects your property when you are heedless; he is a refuge when you are afraid; when needs and duties arise, he provides you with twice the amount of wealth required. |
Imehi kho, gahapatiputta, catūhi ṭhānehi upakāro mitto suhado veditabbo. |
By these four characteristics, householder’s son, the helper is to be understood as a good-hearted friend. |
Catūhi kho, gahapatiputta, ṭhānehi samānasukhadukkho mitto suhado veditabbo. |
Householder’s son, by four characteristics the one who is the same in happiness and sorrow is to be understood as a good-hearted friend: |
Guyhamassa ācikkhati, guyhamassa parigūhati, āpadāsu na vijahati, jīvitaṁpissa atthāya pariccattaṁ hoti. |
He reveals his secrets to you; he conceals your secrets; he does not abandon you in misfortune; he would even lay down his life for your sake. |
Imehi kho, gahapatiputta, catūhi ṭhānehi samānasukhadukkho mitto suhado veditabbo. |
By these four characteristics, householder’s son, the one who is the same in happiness and sorrow is to be understood as a good-hearted friend. |
Catūhi kho, gahapatiputta, ṭhānehi atthakkhāyī mitto suhado veditabbo. |
Householder’s son, by four characteristics the one who gives good counsel is to be understood as a good-hearted friend: |
Pāpā nivāreti, kalyāṇe niveseti, assutaṁ sāveti, saggassa maggaṁ ācikkhati. |
He restrains you from evil; he encourages you in good; he informs you of what you have not heard; he points out the path to heaven. |
Imehi kho, gahapatiputta, catūhi ṭhānehi atthakkhāyī mitto suhado veditabbo. |
By these four characteristics, householder’s son, the one who gives good counsel is to be understood as a good-hearted friend. |
Catūhi kho, gahapatiputta, ṭhānehi anukampako mitto suhado veditabbo. |
Householder’s son, by four characteristics the one who is compassionate is to be understood as a good-hearted friend: |
Abhavenassa na nandati, bhavenassa nandati, avaṇṇaṁ bhaṇamānaṁ nivāreti, vaṇṇaṁ bhaṇamānaṁ pasaṁsati. |
He does not rejoice at your misfortune; he rejoices at your good fortune; he restrains those who speak ill of you; he praises those who speak well of you. |
Imehi kho, gahapatiputta, catūhi ṭhānehi anukampako mitto suhado veditabbo”ti. |
By these four characteristics, householder’s son, the one who is compassionate is to be understood as a good-hearted friend.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: |
Having said this, the Sugata, the Teacher, further said this: |
“Upakāro ca yo mitto, |
“The friend who is a helper, |
sukhe dukkhe ca yo sakhā; |
And the companion in happiness and sorrow; |
Atthakkhāyī ca yo mitto, |
The friend who gives good counsel, |
yo ca mittānukampako. |
And the friend who is compassionate. |
Etepi mitte cattāro, |
These four are friends indeed, |
iti viññāya paṇḍito; |
Thus understanding, the wise person; |
Sakkaccaṁ payirupāseyya, |
Should cherish them devotedly, |
mātā puttaṁva orasaṁ; |
As a mother her own born son; |
Paṇḍito sīlasampanno, |
The wise, endowed with virtue, |
jalaṁ aggīva bhāsati. |
Shines like a blazing fire. |
Bhoge saṁharamānassa, |
For one who gathers wealth, |
bhamarasseva irīyato; |
Like a bee gathering honey; |
Bhogā sannicayaṁ yanti, |
Riches accumulate, |
vammikovupacīyati. |
Like an anthill gradually rising. |
Evaṁ bhoge samāhatvā, |
Having thus gathered wealth, |
alamatto kule gihī; |
A householder fit for family life; |
Catudhā vibhaje bhoge, |
Should divide his wealth into four parts, |
sa ve mittāni ganthati. |
Thus indeed he binds friends. |
Ekena bhoge bhuñjeyya, |
With one part he should enjoy his wealth, |
dvīhi kammaṁ payojaye; |
With two parts he should engage in work; |
Catutthañca nidhāpeyya, |
And the fourth he should set aside, |
āpadāsu bhavissatī”ti. |
It will be for times of adversity.” |
13. Chaddisāpaṭicchādanakaṇḍa |
13. The Section on Covering the Six Directions |
“Kathañca, gahapatiputta, ariyasāvako chaddisāpaṭicchādī hoti? |
“And how, householder’s son, does the noble-one's-disciple cover the six directions? |
Cha imā, gahapatiputta, disā veditabbā. |
These six, householder’s son, are to be understood as the directions: |
Puratthimā disā mātāpitaro veditabbā, dakkhiṇā disā ācariyā veditabbā, pacchimā disā puttadārā veditabbā, uttarā disā mittāmaccā veditabbā, heṭṭhimā disā dāsakammakarā veditabbā, uparimā disā samaṇabrāhmaṇā veditabbā. |
The eastern direction is to be understood as mother and father; the southern direction is to be understood as teachers; the western direction is to be understood as wife and children; the northern direction is to be understood as friends and colleagues; the lower direction is to be understood as servants and workers; the upper direction is to be understood as ascetics and brahmins. |
Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā—bhato ne bharissāmi, kiccaṁ nesaṁ karissāmi, kulavaṁsaṁ ṭhapessāmi, dāyajjaṁ paṭipajjāmi, atha vā pana petānaṁ kālaṅkatānaṁ dakkhiṇaṁ anuppadassāmīti. |
Householder’s son, in five ways a son should minister to his mother and father as the eastern direction: ‘Having been supported by them, I will support them; I will do their duties; I will keep the family lineage; I will manage the inheritance; furthermore, when they have passed away and are deceased, I will offer alms in their name.’ |
Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṁ anukampanti. |
Ministered to in these five ways by their son as the eastern direction, mother and father show their compassion to their son in five ways: |
Pāpā nivārenti, kalyāṇe nivesenti, sippaṁ sikkhāpenti, patirūpena dārena saṁyojenti, samaye dāyajjaṁ niyyādenti. |
They restrain him from evil; they encourage him in good; they train him in a profession; they arrange a suitable marriage for him; at the proper time, they hand over his inheritance. |
Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā imehi pañcahi ṭhānehi puttaṁ anukampanti. |
Ministered to in these five ways by their son as the eastern direction, mother and father show their compassion to their son in these five ways. |
Evamassa esā puratthimā disā paṭicchannā hoti khemā appaṭibhayā. |
Thus this eastern direction is covered by him, made safe and secure. |
Pañcahi kho, gahapatiputta, ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhātabbā—uṭṭhānena upaṭṭhānena sussusāya pāricariyāya sakkaccaṁ sippapaṭiggahaṇena. |
Householder’s son, in five ways a pupil should minister to his teachers as the southern direction: by rising for them, by attending on them, by eagerness to learn, by personal service, and by respectful attention when receiving instruction. |
Imehi kho, gahapatiputta, pañcahi ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhitā pañcahi ṭhānehi antevāsiṁ anukampanti—suvinītaṁ vinenti, suggahitaṁ gāhāpenti, sabbasippassutaṁ samakkhāyino bhavanti, mittāmaccesu paṭiyādenti, disāsu parittāṇaṁ karonti. |
Ministered to in these five ways by their pupil as the southern direction, teachers show their compassion to their pupil in five ways: they train him well; they make him hold fast to what he has learned well; they instruct him thoroughly in all arts and sciences; they introduce him to their friends and colleagues; they provide protection for him in all directions. |
Imehi kho, gahapatiputta, pañcahi ṭhānehi antevāsinā dakkhiṇā disā ācariyā paccupaṭṭhitā imehi pañcahi ṭhānehi antevāsiṁ anukampanti. |
Ministered to in these five ways by their pupil as the southern direction, teachers show their compassion to their pupil in these five ways. |
Evamassa esā dakkhiṇā disā paṭicchannā hoti khemā appaṭibhayā. |
Thus this southern direction is covered by him, made safe and secure. |
Pañcahi kho, gahapatiputta, ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhātabbā—sammānanāya anavamānanāya anaticariyāya issariyavossaggena alaṅkārānuppadānena. |
Householder’s son, in five ways a husband should minister to his wife as the western direction: by honoring her, by not disparaging her, by not being unfaithful to her, by handing over authority to her, and by providing her with adornments. |
Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhitā pañcahi ṭhānehi sāmikaṁ anukampati—susaṁvihitakammantā ca hoti, saṅgahitaparijanā ca, anaticārinī ca, sambhatañca anurakkhati, dakkhā ca hoti analasā sabbakiccesu. |
Ministered to in these five ways by her husband as the western direction, the wife shows her compassion to her husband in five ways: her duties are well-organized; she is kind to the attendant folk; she is not unfaithful; she protects what he has earned; and she is skilled and diligent in all her duties. |
Imehi kho, gahapatiputta, pañcahi ṭhānehi sāmikena pacchimā disā bhariyā paccupaṭṭhitā imehi pañcahi ṭhānehi sāmikaṁ anukampati. |
Ministered to in these five ways by her husband as the western direction, the wife shows her compassion to her husband in these five ways. |
Evamassa esā pacchimā disā paṭicchannā hoti khemā appaṭibhayā. |
Thus this western direction is covered by him, made safe and secure. |
Pañcahi kho, gahapatiputta, ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhātabbā—dānena peyyavajjena atthacariyāya samānattatāya avisaṁvādanatāya. |
Householder’s son, in five ways a clansman should minister to his friends and colleagues as the northern direction: by giving, by kind speech, by helpfulness, by impartiality, and by truthfulness. |
Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhitā pañcahi ṭhānehi kulaputtaṁ anukampanti—pamattaṁ rakkhanti, pamattassa sāpateyyaṁ rakkhanti, bhītassa saraṇaṁ honti, āpadāsu na vijahanti, aparapajā cassa paṭipūjenti. |
Ministered to in these five ways by a clansman as the northern direction, his friends and colleagues show their compassion to the clansman in five ways: they protect him when he is heedless; they protect his property when he is heedless; they are a refuge when he is afraid; they do not abandon him in misfortune; and they honor his descendants. |
Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uttarā disā mittāmaccā paccupaṭṭhitā imehi pañcahi ṭhānehi kulaputtaṁ anukampanti. |
Ministered to in these five ways by a clansman as the northern direction, his friends and colleagues show their compassion to the clansman in these five ways. |
Evamassa esā uttarā disā paṭicchannā hoti khemā appaṭibhayā. |
Thus this northern direction is covered by him, made safe and secure. |
Pañcahi kho, gahapatiputta, ṭhānehi ayyirakena heṭṭhimā disā dāsakammakarā paccupaṭṭhātabbā—yathābalaṁ kammantasaṁvidhānena bhattavetanānuppadānena gilānupaṭṭhānena acchariyānaṁ rasānaṁ saṁvibhāgena samaye vossaggena. |
Householder’s son, in five ways a master should minister to his servants and workers as the lower direction: by assigning them work according to their ability, by supplying them with food and wages, by tending to them in sickness, by sharing with them any exquisite delicacies, and by granting them leave at suitable times. |
Imehi kho, gahapatiputta, pañcahi ṭhānehi ayyirakena heṭṭhimā disā dāsakammakarā paccupaṭṭhitā pañcahi ṭhānehi ayyirakaṁ anukampanti—pubbuṭṭhāyino ca honti, pacchā nipātino ca, dinnādāyino ca, sukatakammakarā ca, kittivaṇṇaharā ca. |
Ministered to in these five ways by their master as the lower direction, servants and workers show their compassion to their master in five ways: they rise before him; they go to rest after him; they take only what is given; they do their work well; and they uphold his good name and fame. |
Imehi kho, gahapatiputta, pañcahi ṭhānehi ayyirakena heṭṭhimā disā dāsakammakarā paccupaṭṭhitā imehi pañcahi ṭhānehi ayyirakaṁ anukampanti. |
Ministered to in these five ways by their master as the lower direction, servants and workers show their compassion to their master in these five ways. |
Evamassa esā heṭṭhimā disā paṭicchannā hoti khemā appaṭibhayā. |
Thus this lower direction is covered by him, made safe and secure. |
Pañcahi kho, gahapatiputta, ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhātabbā—mettena kāyakammena mettena vacīkammena mettena manokammena anāvaṭadvāratāya āmisānuppadānena. |
Householder’s son, in five ways a clansman should minister to ascetics and brahmins as the upper direction: by loving-kindness in bodily action, by loving-kindness in verbal action, by loving-kindness in mental action, by keeping open house for them, and by supplying their material needs. |
Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhitā chahi ṭhānehi kulaputtaṁ anukampanti—pāpā nivārenti, kalyāṇe nivesenti, kalyāṇena manasā anukampanti, assutaṁ sāventi, sutaṁ pariyodāpenti, saggassa maggaṁ ācikkhanti. |
Ministered to in these five ways by a clansman as the upper direction, ascetics and brahmins show their compassion to the clansman in six ways: they restrain him from evil; they encourage him in good; they have compassion for him with a benevolent mind; they teach him what he has not heard; they clarify what he has already heard; and they point out the path to heaven. |
Imehi kho, gahapatiputta, pañcahi ṭhānehi kulaputtena uparimā disā samaṇabrāhmaṇā paccupaṭṭhitā imehi chahi ṭhānehi kulaputtaṁ anukampanti. |
Ministered to in these five ways by a clansman as the upper direction, ascetics and brahmins show their compassion to the clansman in these six ways. |
Evamassa esā uparimā disā paṭicchannā hoti khemā appaṭibhayā”ti. |
Thus this upper direction is covered by him, made safe and secure.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: |
Having said this, the Sugata, the Teacher, further said this: |
“Mātāpitā disā pubbā, |
“Mother and father are the eastern direction, |
ācariyā dakkhiṇā disā; |
Teachers are the southern direction; |
Puttadārā disā pacchā, |
Wife and children are the western direction, |
mittāmaccā ca uttarā. |
Friends and colleagues are the northern. |
Dāsakammakarā heṭṭhā, |
Servants and workers are the lower, |
uddhaṁ samaṇabrāhmaṇā; |
Ascetics and brahmins are the upper; |
Etā disā namasseyya, |
These directions a householder fit for family life |
alamatto kule gihī. |
Should worship. |
Paṇḍito sīlasampanno, |
The wise, endowed with virtue, |
saṇho ca paṭibhānavā; |
Gentle and eloquent; |
Nivātavutti atthaddho, |
Humble, not obstinate, |
tādiso labhate yasaṁ. |
Such a one gains fame. |
Uṭṭhānako analaso, |
Energetic, not lazy, |
āpadāsu na vedhati; |
In misfortunes unshaken; |
Acchinnavutti medhāvī, |
Of unbroken conduct, intelligent, |
tādiso labhate yasaṁ. |
Such a one gains fame. |
Saṅgāhako mittakaro, |
Hospitable, a maker of friends, |
vadaññū vītamaccharo; |
Generous, free from avarice; |
Netā vinetā anunetā, |
A guide, an instructor, a counselor, |
tādiso labhate yasaṁ. |
Such a one gains fame. |
Dānañca peyyavajjañca, |
Giving and kind speech, |
atthacariyā ca yā idha; |
And helpfulness here; |
Samānattatā ca dhammesu, |
And impartiality in matters, |
tattha tattha yathārahaṁ; |
There and then as is fit; |
Ete kho saṅgahā loke, |
These indeed are means of winning people in the world, |
rathassāṇīva yāyato. |
Like the linchpin of a moving chariot. |
Ete ca saṅgahā nāssu, |
If these means of winning were not, |
na mātā puttakāraṇā; |
Neither mother for her son’s sake; |
Labhetha mānaṁ pūjaṁ vā, |
Nor father for his son’s sake, |
pitā vā puttakāraṇā. |
Would receive honor or worship. |
Yasmā ca saṅgahā ete, |
And because these means of winning |
sammapekkhanti paṇḍitā; |
Are well regarded by the wise; |
Tasmā mahattaṁ papponti, |
Therefore they attain greatness, |
pāsaṁsā ca bhavanti te”ti. |
And are praiseworthy.” |
Evaṁ vutte, siṅgālako gahapatiputto bhagavantaṁ etadavoca: |
When this was said, Siṅgālaka the householder’s son said to the Blessed One: |
“abhikkantaṁ, bhante, abhikkantaṁ, bhante. |
“Excellent, venerable sir! Excellent, venerable sir! |
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; |
Just as, venerable sir, one might set upright what has been overturned, or reveal what has been hidden, or show the way to one who is lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; |
evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. |
even so, the Dhamma has been made clear in many ways by the Blessed One. |
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. |
I go for refuge to the Blessed One, venerable sir, and to the Dhamma, and to the Sangha of bhikkhus. |
Upāsakaṁ maṁ bhagavā dhāretu, ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. |
May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for as long as life lasts.” |
Siṅgālasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. |
The Discourse to Siṅgāla, the eighth, is finished. |
dn32 |
dn32 |
Dīgha Nikāya 32 |
Long Discourses 32 |
Āṭānāṭiyasutta |
The Āṭānāṭiya Discourse |
1. Paṭhamabhāṇavāra |
1. First Recital Portion |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. |
Thus have I heard—on one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. |
Atha kho cattāro mahārājā mahatiyā ca yakkhasenāya mahatiyā ca gandhabbasenāya mahatiyā ca kumbhaṇḍasenāya mahatiyā ca nāgasenāya catuddisaṁ rakkhaṁ ṭhapetvā catuddisaṁ gumbaṁ ṭhapetvā catuddisaṁ ovaraṇaṁ ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yena bhagavā tenupasaṅkamiṁsu; |
Then the Four Great Kings, having stationed a great army of yakkhas, a great army of gandhabbas, a great army of kumbhaṇḍas, and a great army of nāgas as a guard in the four directions, having set up a garrison in the four directions, having established a defense in the four directions, in the dead of night, their brilliant radiance illuminating the entire Vulture Peak mountain, approached the Blessed One. |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
Having approached, they paid homage to the Blessed One and sat down to one side. |
Tepi kho yakkhā 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. |
And those yakkhas too—some paid homage to the Blessed One and sat down to one side; some exchanged greetings with the Blessed One, and after an exchange of courteous and memorable talk, sat down to one side; some raised their clasped hands towards the Blessed One and sat down to one side; some announced their name and clan and sat down to one side; some sat down to one side in silence. |
Ekamantaṁ nisinno kho vessavaṇo mahārājā bhagavantaṁ etadavoca: |
Seated to one side, Vessavaṇa the Great King said this to the Blessed One: |
“santi hi, bhante, uḷārā yakkhā bhagavato appasannā. |
“There are, venerable sir, eminent yakkhas who are not pleased with the Blessed One. |
Santi hi, bhante, uḷārā yakkhā bhagavato pasannā. |
There are, venerable sir, eminent yakkhas who are pleased with the Blessed One. |
Santi hi, bhante, majjhimā yakkhā bhagavato appasannā. |
There are, venerable sir, middling yakkhas who are not pleased with the Blessed One. |
Santi hi, bhante, majjhimā yakkhā bhagavato pasannā. |
There are, venerable sir, middling yakkhas who are pleased with the Blessed One. |
Santi hi, bhante, nīcā yakkhā bhagavato appasannā. |
There are, venerable sir, lowly yakkhas who are not pleased with the Blessed One. |
Santi hi, bhante, nīcā yakkhā bhagavato pasannā. |
There are, venerable sir, lowly yakkhas who are pleased with the Blessed One. |
Yebhuyyena kho pana, bhante, yakkhā appasannāyeva bhagavato. |
But for the most part, venerable sir, yakkhas are not pleased with the Blessed One. |
Taṁ kissa hetu? |
What is the reason for that? |
Bhagavā hi, bhante, pāṇātipātā veramaṇiyā dhammaṁ deseti, adinnādānā veramaṇiyā dhammaṁ deseti, kāmesumicchācārā veramaṇiyā dhammaṁ deseti, musāvādā veramaṇiyā dhammaṁ deseti, surāmerayamajjappamādaṭṭhānā veramaṇiyā dhammaṁ deseti. |
Because, venerable sir, the Blessed One teaches the Dhamma for abstention from the destruction of life, for abstention from taking what is not given, for abstention from sexual misconduct, for abstention from false speech, for abstention from intoxicants that cause infatuation and heedlessness. |
Yebhuyyena kho pana, bhante, yakkhā appaṭiviratāyeva pāṇātipātā, appaṭiviratā adinnādānā, appaṭiviratā kāmesumicchācārā, appaṭiviratā musāvādā, appaṭiviratā surāmerayamajjappamādaṭṭhānā. |
But for the most part, venerable sir, yakkhas are not abstinent from the destruction of life, not abstinent from taking what is not given, not abstinent from sexual misconduct, not abstinent from false speech, not abstinent from intoxicants that cause infatuation and heedlessness. |
Tesaṁ taṁ hoti appiyaṁ amanāpaṁ. |
For them, this is unwelcome and disagreeable. |
Santi hi, bhante, bhagavato sāvakā araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. |
There are, venerable sir, disciples of the Blessed One who resort to remote jungle-thicket resting places—quiet, with little sound, lonely, secluded from people, suitable for solitary retreat. |
Tattha santi uḷārā yakkhā nivāsino, ye imasmiṁ bhagavato pāvacane appasannā. |
Therein dwell eminent yakkhas who are not pleased with this teaching of the Blessed One. |
Tesaṁ pasādāya uggaṇhātu, bhante, bhagavā āṭānāṭiyaṁ rakkhaṁ bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ guttiyā rakkhāya avihiṁsāya phāsuvihārāyā”ti. |
For their satisfaction, venerable sir, may the Blessed One learn the Āṭānāṭiya protection for the bhikkhus, bhikkhunīs, male lay followers, and female lay followers, for their guarding, protection, non-harming, and comfortable dwelling.” |
Adhivāsesi bhagavā tuṇhībhāvena. |
The Blessed One consented by silence. |
Atha kho vessavaṇo mahārājā bhagavato adhivāsanaṁ viditvā tāyaṁ velāyaṁ imaṁ āṭānāṭiyaṁ rakkhaṁ abhāsi: |
Then Vessavaṇa the Great King, having understood the Blessed One’s consent, at that very time recited this Āṭānāṭiya protection: |
“Vipassissa ca namatthu, |
“Homage to Vipassī, |
cakkhumantassa sirīmato; |
the one with vision, the glorious one! |
Sikhissapi ca namatthu, |
Homage also to Sikhī, |
sabbabhūtānukampino. |
compassionate to all beings! |
Vessabhussa ca namatthu, |
Homage also to Vessabhū, |
nhātakassa tapassino; |
the purified, the ascetic! |
Namatthu kakusandhassa, |
Homage to Kakusandha, |
mārasenāpamaddino. |
the crusher of Māra’s army! |
Koṇāgamanassa namatthu, |
Homage to Koṇāgamana, |
brāhmaṇassa vusīmato; |
the brahmin who has lived the holy life! |
Kassapassa ca namatthu, |
Homage also to Kassapa, |
vippamuttassa sabbadhi. |
completely liberated in every way! |
Aṅgīrasassa namatthu, |
Homage to Aṅgīrasa, |
sakyaputtassa sirīmato; |
the glorious son of the Sakyans, |
Yo imaṁ dhammaṁ desesi, |
Who taught this Dhamma, |
sabbadukkhāpanūdanaṁ. |
the dispeller of all suffering! |
Ye cāpi nibbutā loke, |
And those who have attained Nibbāna in the world, |
yathābhūtaṁ vipassisuṁ; |
Who saw things as they really are; |
Te janā apisuṇātha, |
Those people are not slanderers, |
mahantā vītasāradā. |
Great ones, free from timidity. |
Hitaṁ devamanussānaṁ, |
Beneficial to devas and humans, |
yaṁ namassanti gotamaṁ; |
They pay homage to Gotama; |
Vijjācaraṇasampannaṁ, |
Endowed with knowledge and conduct, |
mahantaṁ vītasāradaṁ. |
The great one, free from timidity. |
Yato uggacchati sūriyo, |
From where the sun rises, |
ādicco maṇḍalī mahā; |
Ādicca, the great orb; |
Yassa cuggacchamānassa, |
And as it is rising, |
saṁvarīpi nirujjhati; |
Night also ceases; |
Yassa cuggate sūriye, |
And when the sun has risen, |
‘divaso’ti pavuccati. |
It is called ‘day.’ |
Rahadopi tattha gambhīro, |
There is also a deep lake there, |
samuddo saritodako; |
The ocean, fed by rivers; |
Evaṁ taṁ tattha jānanti, |
Thus they know it there, |
‘samuddo saritodako’. |
‘The ocean, fed by rivers.’ |
Ito ‘sā purimā disā’, |
From here, ‘that is the eastern direction,’ |
iti naṁ ācikkhatī jano; |
So people declare it; |
Yaṁ disaṁ abhipāleti, |
Which direction he protects, |
mahārājā yasassi so. |
That illustrious Great King. |
Gandhabbānaṁ adhipati, |
Lord of the gandhabbas, |
‘dhataraṭṭho’ti nāmaso; |
‘Dhataraṭṭha’ by name; |
Ramatī naccagītehi, |
He delights in dance and song, |
gandhabbehi purakkhato. |
Attended by gandhabbas. |
Puttāpi tassa bahavo, |
His sons too are many, |
ekanāmāti me sutaṁ; |
Of one name, I have heard; |
Asīti dasa eko ca, |
Eighty, ten, and one, |
indanāmā mahabbalā. |
Named Inda, of great strength. |
Te cāpi buddhaṁ disvāna, |
And they too, seeing the Buddha, |
buddhaṁ ādiccabandhunaṁ; |
The Buddha, kinsman of the sun; |
Dūratova namassanti, |
From afar they pay homage, |
mahantaṁ vītasāradaṁ. |
To the great one, free from timidity. |
Namo te purisājañña, |
Homage to you, O thoroughbred of men, |
namo te purisuttama; |
Homage to you, O supreme man! |
Kusalena samekkhasi, |
You look upon us with skillfulness, |
amanussāpi taṁ vandanti; |
Even non-humans worship you; |
Sutaṁ netaṁ abhiṇhaso, |
This we have heard often, |
tasmā evaṁ vademase. |
Therefore we speak thus. |
‘Jinaṁ vandatha gotamaṁ’, |
‘Worship the Jina Gotama,’ |
‘jinaṁ vandāma gotamaṁ; |
‘We worship the Jina Gotama; |
Vijjācaraṇasampannaṁ, |
Endowed with knowledge and conduct, |
buddhaṁ vandāma gotamaṁ’. |
We worship the Buddha Gotama.’ |
Yena petā pavuccanti, |
By which the departed are spoken of, |
pisuṇā piṭṭhimaṁsikā; |
Slanderers, backbiters; |
Pāṇātipātino luddā, |
Destroyers of life, cruel, |
corā nekatikā janā. |
Thieves, deceitful people. |
Ito ‘sā dakkhiṇā disā’, |
From here, ‘that is the southern direction,’ |
iti naṁ ācikkhatī jano; |
So people declare it; |
Yaṁ disaṁ abhipāleti, |
Which direction he protects, |
mahārājā yasassi so. |
That illustrious Great King. |
Kumbhaṇḍānaṁ adhipati, |
Lord of the kumbhaṇḍas, |
‘virūḷho’ iti nāmaso; |
‘Virūḷha’ by name; |
Ramatī naccagītehi, |
He delights in dance and song, |
kumbhaṇḍehi purakkhato. |
Attended by kumbhaṇḍas. |
Puttāpi tassa bahavo, |
His sons too are many, |
ekanāmāti me sutaṁ; |
Of one name, I have heard; |
Asīti dasa eko ca, |
Eighty, ten, and one, |
indanāmā mahabbalā. |
Named Inda, of great strength. |
Te cāpi buddhaṁ disvāna, |
And they too, seeing the Buddha, |
buddhaṁ ādiccabandhunaṁ; |
The Buddha, kinsman of the sun; |
Dūratova namassanti, |
From afar they pay homage, |
mahantaṁ vītasāradaṁ. |
To the great one, free from timidity. |
Namo te purisājañña, |
Homage to you, O thoroughbred of men, |
namo te purisuttama; |
Homage to you, O supreme man! |
Kusalena samekkhasi, |
You look upon us with skillfulness, |
amanussāpi taṁ vandanti; |
Even non-humans worship you; |
Sutaṁ netaṁ abhiṇhaso, |
This we have heard often, |
tasmā evaṁ vademase. |
Therefore we speak thus. |
‘Jinaṁ vandatha gotamaṁ’, |
‘Worship the Jina Gotama,’ |
‘jinaṁ vandāma gotamaṁ; |
‘We worship the Jina Gotama; |
Vijjācaraṇasampannaṁ, |
Endowed with knowledge and conduct, |
buddhaṁ vandāma gotamaṁ’. |
We worship the Buddha Gotama.’ |
Yattha coggacchati sūriyo, |
Where the sun also sets, |
ādicco maṇḍalī mahā; |
Ādicca, the great orb; |
Yassa coggacchamānassa, |
And as it is setting, |
divasopi nirujjhati; |
Daylight also ceases; |
Yassa coggate sūriye, |
And when the sun has set, |
‘saṁvarī’ti pavuccati. |
It is called ‘night.’ |
Rahadopi tattha gambhīro, |
There is also a deep lake there, |
samuddo saritodako; |
The ocean, fed by rivers; |
Evaṁ taṁ tattha jānanti, |
Thus they know it there, |
‘samuddo saritodako’. |
‘The ocean, fed by rivers.’ |
Ito ‘sā pacchimā disā’, |
From here, ‘that is the western direction,’ |
iti naṁ ācikkhatī jano; |
So people declare it; |
Yaṁ disaṁ abhipāleti, |
Which direction he protects, |
mahārājā yasassi so. |
That illustrious Great King. |
Nāgānañca adhipati, |
And lord of the nāgas, |
‘virūpakkho’ti nāmaso; |
‘Virūpakkha’ by name; |
Ramatī naccagītehi, |
He delights in dance and song, |
nāgeheva purakkhato. |
Attended by nāgas. |
Puttāpi tassa bahavo, |
His sons too are many, |
ekanāmāti me sutaṁ; |
Of one name, I have heard; |
Asīti dasa eko ca, |
Eighty, ten, and one, |
indanāmā mahabbalā. |
Named Inda, of great strength. |
Te cāpi buddhaṁ disvāna, |
And they too, seeing the Buddha, |
buddhaṁ ādiccabandhunaṁ; |
The Buddha, kinsman of the sun; |
Dūratova namassanti, |
From afar they pay homage, |
mahantaṁ vītasāradaṁ. |
To the great one, free from timidity. |
Namo te purisājañña, |
Homage to you, O thoroughbred of men, |
namo te purisuttama; |
Homage to you, O supreme man! |
Kusalena samekkhasi, |
You look upon us with skillfulness, |
amanussāpi taṁ vandanti; |
Even non-humans worship you; |
Sutaṁ netaṁ abhiṇhaso, |
This we have heard often, |
tasmā evaṁ vademase. |
Therefore we speak thus. |
‘Jinaṁ vandatha gotamaṁ’, |
‘Worship the Jina Gotama,’ |
‘jinaṁ vandāma gotamaṁ; |
‘We worship the Jina Gotama; |
Vijjācaraṇasampannaṁ, |
Endowed with knowledge and conduct, |
buddhaṁ vandāma gotamaṁ’. |
We worship the Buddha Gotama.’ |
Yena uttarakuruvho, |
Where Uttarakuru is, |
mahāneru sudassano; |
And great Neru, beautiful to see; |
Manussā tattha jāyanti, |
Humans are born there, |
amamā apariggahā. |
Without possessiveness, without acquisitiveness. |
Na te bījaṁ pavapanti, |
They do not sow seed, |
napi nīyanti naṅgalā; |
Nor are ploughs brought there; |
Akaṭṭhapākimaṁ sāliṁ, |
Self-ripened rice, |
paribhuñjanti mānusā. |
Humans consume. |
Akaṇaṁ athusaṁ suddhaṁ, |
Without husk, without chaff, pure, |
sugandhaṁ taṇḍulapphalaṁ; |
Fragrant, the fruit of rice; |
Tuṇḍikīre pacitvāna, |
Having cooked it in pots, |
tato bhuñjanti bhojanaṁ. |
Thence they eat their meal. |
Gāviṁ ekakhuraṁ katvā, |
Making a cow one-hoofed (swift?), |
anuyanti disodisaṁ; |
They roam from direction to direction; |
Pasuṁ ekakhuraṁ katvā, |
Making a beast one-hoofed (swift?), |
anuyanti disodisaṁ. |
They roam from direction to direction. |
Itthiṁ vā vāhanaṁ katvā, |
Making a woman a vehicle, |
anuyanti disodisaṁ; |
They roam from direction to direction; |
Purisaṁ vāhanaṁ katvā, |
Making a man a vehicle, |
anuyanti disodisaṁ. |
They roam from direction to direction. |
Kumāriṁ vāhanaṁ katvā, |
Making a maiden a vehicle, |
anuyanti disodisaṁ; |
They roam from direction to direction; |
Kumāraṁ vāhanaṁ katvā, |
Making a youth a vehicle, |
anuyanti disodisaṁ. |
They roam from direction to direction. |
Te yāne abhiruhitvā, |
Mounting those vehicles, |
Sabbā disā anupariyāyanti; |
They travel around all directions; |
Pacārā tassa rājino. |
The attendants of that king. |
Hatthiyānaṁ assayānaṁ, |
Elephant vehicles, horse vehicles, |
dibbaṁ yānaṁ upaṭṭhitaṁ; |
Divine vehicles are at hand; |
Pāsādā sivikā ceva, |
Palaces and palanquins too, |
mahārājassa yasassino. |
For the illustrious Great King. |
Tassa ca nagarā ahu, |
And his cities were there, |
Antalikkhe sumāpitā; |
Well-built in the sky; |
Āṭānāṭā kusināṭā parakusināṭā, |
Āṭānāṭā, Kusināṭā, Parakusināṭā, |
Nāṭasuriyā parakusiṭanāṭā. |
Nāṭasuriyā, Parakusiṭanāṭā. |
Uttarena kasivanto, |
To the north, Kasivanta, |
Janoghamaparena ca; |
To the west, Janogha; |
Navanavutiyo ambaraambaravatiyo, |
Navanavutiyo, Ambara-ambaravatiyo, |
Āḷakamandā nāma rājadhānī. |
Āḷakamandā is the name of the capital city. |
Kuverassa kho pana mārisa, |
And Kuvera, good sirs, |
Mahārājassa visāṇā nāma rājadhānī; |
The Great King’s capital city is named Visāṇā; |
Tasmā kuvero mahārājā, |
Therefore Kuvera the Great King, |
‘Vessavaṇo’ti pavuccati. |
Is called ‘Vessavaṇa.’ |
Paccesanto pakāsenti, |
Messengers make known: |
Tatolā tattalā tatotalā; |
Tatolā, Tattalā, Tatotalā; |
Ojasi tejasi tatojasī, |
Ojasi, Tejasi, Tatojasī, |
Sūro rājā ariṭṭho nemi. |
Sūro, Rājā, Ariṭṭho, Nemi. |
Rahadopi tattha dharaṇī nāma, |
There is also a lake there named Dharaṇī, |
Yato meghā pavassanti; |
From which the clouds rain; |
Vassā yato patāyanti, |
From where the rains pour down, |
Sabhāpi tattha sālavatī nāma. |
There is also an assembly hall named Sālavatī. |
Yattha yakkhā payirupāsanti, |
Where the yakkhas pay homage, |
Tattha niccaphalā rukkhā; |
There are trees perpetually fruitful; |
Nānā dijagaṇā yutā, |
Teeming with various flocks of birds, |
Mayūrakoñcābhirudā; |
Resounding with peacocks and herons; |
Kokilādīhi vagguhi. |
And with cuckoos and others, sweet-voiced. |
Jīvañjīvakasaddettha, |
The sound of the jīvañjīvaka bird is there, |
atho oṭṭhavacittakā; |
And also the oṭṭhavacittaka; |
Kukkuṭakā kuḷīrakā, |
Cocks, crabs, |
vane pokkharasātakā. |
In the forest, lotus birds. |
Sukasāḷikasaddettha, |
The sound of parrots and mynahs is there, |
daṇḍamāṇavakāni ca; |
And staff-bearers (a kind of bird?); |
Sobhati sabbakālaṁ sā, |
It shines at all times, that |
kuveranaḷinī sadā. |
Kuvera’s lotus pond, always. |
Ito ‘sā uttarā disā’, |
From here, ‘that is the northern direction,’ |
iti naṁ ācikkhatī jano; |
So people declare it; |
Yaṁ disaṁ abhipāleti, |
Which direction he protects, |
mahārājā yasassi so. |
That illustrious Great King. |
Yakkhānañca adhipati, |
And lord of the yakkhas, |
‘kuvero’ iti nāmaso; |
‘Kuvera’ by name; |
Ramatī naccagītehi, |
He delights in dance and song, |
yakkheheva purakkhato. |
Attended by yakkhas. |
Puttāpi tassa bahavo, |
His sons too are many, |
ekanāmāti me sutaṁ; |
Of one name, I have heard; |
Asīti dasa eko ca, |
Eighty, ten, and one, |
indanāmā mahabbalā. |
Named Inda, of great strength. |
Te cāpi buddhaṁ disvāna, |
And they too, seeing the Buddha, |
buddhaṁ ādiccabandhunaṁ; |
The Buddha, kinsman of the sun; |
Dūratova namassanti, |
From afar they pay homage, |
mahantaṁ vītasāradaṁ. |
To the great one, free from timidity. |
Namo te purisājañña, |
Homage to you, O thoroughbred of men, |
namo te purisuttama; |
Homage to you, O supreme man! |
Kusalena samekkhasi, |
You look upon us with skillfulness, |
amanussāpi taṁ vandanti; |
Even non-humans worship you; |
Sutaṁ netaṁ abhiṇhaso, |
This we have heard often, |
tasmā evaṁ vademase. |
Therefore we speak thus. |
‘Jinaṁ vandatha gotamaṁ’, |
‘Worship the Jina Gotama,’ |
‘jinaṁ vandāma gotamaṁ; |
‘We worship the Jina Gotama; |
Vijjācaraṇasampannaṁ, |
Endowed with knowledge and conduct, |
buddhaṁ vandāma gotaman’ti. |
We worship the Buddha Gotama.’ |
Ayaṁ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ guttiyā rakkhāya avihiṁsāya phāsuvihārāya. |
This, good sirs, is the Āṭānāṭiya protection for bhikkhus, bhikkhunīs, male lay followers, and female lay followers, for their guarding, protection, non-harming, and comfortable dwelling. |
Yassa kassaci, mārisa, bhikkhussa vā bhikkhuniyā vā upāsakassa vā upāsikāya vā ayaṁ āṭānāṭiyā rakkhā suggahitā bhavissati samattā pariyāputā. |
Whichever bhikkhu, good sirs, or bhikkhunī, or male lay follower, or female lay follower, has this Āṭānāṭiya protection well-grasped, fully mastered, and thoroughly learned; |
Tañce amanusso yakkho vā yakkhinī vā yakkhapotako vā yakkhapotikā vā yakkhamahāmatto vā yakkhapārisajjo vā yakkhapacāro vā, gandhabbo vā gandhabbī vā gandhabbapotako vā gandhabbapotikā vā gandhabbamahāmatto vā gandhabbapārisajjo vā gandhabbapacāro vā, kumbhaṇḍo vā kumbhaṇḍī vā kumbhaṇḍapotako vā kumbhaṇḍapotikā vā kumbhaṇḍamahāmatto vā kumbhaṇḍapārisajjo vā kumbhaṇḍapacāro vā, nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā, paduṭṭhacitto bhikkhuṁ vā bhikkhuniṁ vā upāsakaṁ vā upāsikaṁ vā gacchantaṁ vā anugaccheyya, ṭhitaṁ vā upatiṭṭheyya, nisinnaṁ vā upanisīdeyya, nipannaṁ vā upanipajjeyya. |
If any non-human—a yakkha or yakkhiṇī, a yakkha-youth or yakkha-maiden, a yakkha-chief minister or yakkha-assembly member or yakkha-attendant; or a gandhabba or gandhabbī, a gandhabba-youth or gandhabba-maiden, a gandhabba-chief minister or gandhabba-assembly member or gandhabba-attendant; or a kumbhaṇḍa or kumbhaṇḍī, a kumbhaṇḍa-youth or kumbhaṇḍa-maiden, a kumbhaṇḍa-chief minister or kumbhaṇḍa-assembly member or kumbhaṇḍa-attendant; or a nāga or nāgī, a nāga-youth or nāga-maiden, a nāga-chief minister or nāga-assembly member or nāga-attendant—with a malevolent mind were to follow a bhikkhu or bhikkhunī, a male lay follower or a female lay follower while walking, or stand near while standing, or sit near while sitting, or lie down near while lying down; |
Na me so, mārisa, amanusso labheyya gāmesu vā nigamesu vā sakkāraṁ vā garukāraṁ vā. |
That non-human, good sirs, would not receive honor or respect in villages or towns. |
Na me so, mārisa, amanusso labheyya āḷakamandāya nāma rājadhāniyā vatthuṁ vā vāsaṁ vā. |
That non-human, good sirs, would not get a place or dwelling in the capital city named Āḷakamandā. |
Na me so, mārisa, amanusso labheyya yakkhānaṁ samitiṁ gantuṁ. |
That non-human, good sirs, would not be allowed to attend the assembly of yakkhas. |
Apissu naṁ, mārisa, amanussā anāvayhampi naṁ kareyyuṁ avivayhaṁ. |
Moreover, good sirs, non-humans would render him unfit for marriage, unmarriageable. |
Apissu naṁ, mārisa, amanussā attāhipi paripuṇṇāhi paribhāsāhi paribhāseyyuṁ. |
Moreover, good sirs, non-humans would revile him with full and complete abuse. |
Apissu naṁ, mārisa, amanussā rittampissa pattaṁ sīse nikkujjeyyuṁ. |
Moreover, good sirs, non-humans would overturn an empty bowl on his head. |
Apissu naṁ, mārisa, amanussā sattadhāpissa muddhaṁ phāleyyuṁ. |
Moreover, good sirs, non-humans would split his head into seven pieces. |
Santi hi, mārisa, amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ purisakānaṁ ādiyanti. |
There are, good sirs, non-humans who are fierce, savage, and violent; they do not heed the Great Kings, nor the officers of the Great Kings, nor the officers of the officers of the Great Kings. |
Te kho te, mārisa, amanussā mahārājānaṁ avaruddhā nāma vuccanti. |
Those non-humans, good sirs, are called outlaws of the Great Kings. |
Seyyathāpi, mārisa, rañño māgadhassa vijite mahācorā. |
Just as, good sirs, in the realm of the Magadhan king there are great bandits. |
Te neva rañño māgadhassa ādiyanti, na rañño māgadhassa purisakānaṁ ādiyanti, na rañño māgadhassa purisakānaṁ purisakānaṁ ādiyanti. |
They do not heed the Magadhan king, nor the officers of the Magadhan king, nor the officers of the officers of the Magadhan king. |
Te kho te, mārisa, mahācorā rañño māgadhassa avaruddhā nāma vuccanti. |
Those great bandits, good sirs, are called outlaws of the Magadhan king. |
Evameva kho, mārisa, santi amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ purisakānaṁ ādiyanti. |
Even so, good sirs, there are non-humans who are fierce, savage, and violent; they do not heed the Great Kings, nor the officers of the Great Kings, nor the officers of the officers of the Great Kings. |
Te kho te, mārisa, amanussā mahārājānaṁ avaruddhā nāma vuccanti. |
Those non-humans, good sirs, are called outlaws of the Great Kings. |
Yo hi koci, mārisa, amanusso yakkho vā yakkhinī vā …pe… gandhabbo vā gandhabbī vā …pe… kumbhaṇḍo vā kumbhaṇḍī vā …pe… nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā paduṭṭhacitto bhikkhuṁ vā bhikkhuniṁ vā upāsakaṁ vā upāsikaṁ vā gacchantaṁ vā anugaccheyya, ṭhitaṁ vā upatiṭṭheyya, nisinnaṁ vā upanisīdeyya, nipannaṁ vā upanipajjeyya. |
If any non-human, good sirs—a yakkha or yakkhiṇī …pe… a gandhabba or gandhabbī …pe… a kumbhaṇḍa or kumbhaṇḍī …pe… a nāga or nāgī, a nāga-youth or nāga-maiden, a nāga-chief minister or nāga-assembly member or nāga-attendant—with a malevolent mind were to follow a bhikkhu or bhikkhunī, a male lay follower or a female lay follower while walking, or stand near while standing, or sit near while sitting, or lie down near while lying down; |
Imesaṁ yakkhānaṁ mahāyakkhānaṁ senāpatīnaṁ mahāsenāpatīnaṁ ujjhāpetabbaṁ vikkanditabbaṁ viravitabbaṁ: |
One should complain, cry out, and shout to these yakkhas, great yakkhas, generals, and great generals: |
‘ayaṁ yakkho gaṇhāti, ayaṁ yakkho āvisati, ayaṁ yakkho heṭheti, ayaṁ yakkho viheṭheti, ayaṁ yakkho hiṁsati, ayaṁ yakkho vihiṁsati, ayaṁ yakkho na muñcatī’ti. |
‘This yakkha is seizing me! This yakkha is possessing me! This yakkha is harassing me! This yakkha is vexing me! This yakkha is harming me! This yakkha is injuring me! This yakkha does not release me!’ |
Katamesaṁ yakkhānaṁ mahāyakkhānaṁ senāpatīnaṁ mahāsenāpatīnaṁ? |
To which yakkhas, great yakkhas, generals, and great generals? |
Indo somo varuṇo ca, |
Inda, Soma, and Varuṇa, |
bhāradvājo pajāpati; |
Bhāradvāja, Pajāpati; |
Candano kāmaseṭṭho ca, |
Candana, Kāmaseṭṭha too, |
kinnughaṇḍu nighaṇḍu ca. |
Kinnughaṇḍu, Nighaṇḍu too. |
Panādo opamañño ca, |
Panāda, Opamañña too, |
devasūto ca mātali; |
Devasūta and Mātali; |
Cittaseno ca gandhabbo, |
Cittasena the gandhabba, |
naḷo rājā janesabho. |
Naḷa, Rājā, Janesabha. |
Sātāgiro hemavato, |
Sātāgira, Hemavata, |
puṇṇako karatiyo guḷo; |
Puṇṇaka, Karatiya, Guḷa; |
Sivako mucalindo ca, |
Sivaka, Mucalinda too, |
vessāmitto yugandharo. |
Vessāmitta, Yugandhara. |
Gopālo supparodho ca, |
Gopāla, Supparodha too, |
Hiri netti ca mandiyo; |
Hiri, Netti, and Mandiya; |
Pañcālacaṇḍo āḷavako, |
Pañcālacaṇḍa, Āḷavaka, |
Pajjunno sumano sumukho; |
Pajjunna, Sumana, Sumukha; |
Dadhimukho maṇi māṇivaro dīgho, |
Dadhimukha, Maṇi, Māṇivara, Dīgha, |
Atho serīsako saha. |
And also Serīsaka with them. |
Imesaṁ yakkhānaṁ mahāyakkhānaṁ senāpatīnaṁ mahāsenāpatīnaṁ ujjhāpetabbaṁ vikkanditabbaṁ viravitabbaṁ: |
To these yakkhas, great yakkhas, generals, and great generals, one should complain, cry out, and shout: |
‘ayaṁ yakkho gaṇhāti, ayaṁ yakkho āvisati, ayaṁ yakkho heṭheti, ayaṁ yakkho viheṭheti, ayaṁ yakkho hiṁsati, ayaṁ yakkho vihiṁsati, ayaṁ yakkho na muñcatī’ti. |
‘This yakkha is seizing me! This yakkha is possessing me! This yakkha is harassing me! This yakkha is vexing me! This yakkha is harming me! This yakkha is injuring me! This yakkha does not release me!’ |
Ayaṁ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ guttiyā rakkhāya avihiṁsāya phāsuvihārāya. |
This, good sirs, is the Āṭānāṭiya protection for bhikkhus, bhikkhunīs, male lay followers, and female lay followers, for their guarding, protection, non-harming, and comfortable dwelling. |
Handa ca dāni mayaṁ, mārisa, gacchāma bahukiccā mayaṁ bahukaraṇīyā”ti. |
And now, good sirs, we shall go; we have much to do, many duties.” |
“Yassadāni tumhe, mahārājāno, kālaṁ maññathā”ti. |
“Great Kings, do now what you deem fitting.” |
Atha kho cattāro mahārājā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyiṁsu. |
Then the Four Great Kings, rising from their seats, paid homage to the Blessed One, circumambulated him keeping their right side towards him, and disappeared right there. |
Tepi kho yakkhā uṭṭhāyāsanā appekacce bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyiṁsu. |
And those yakkhas too, rising from their seats—some paid homage to the Blessed One, circumambulated him keeping their right side towards him, and disappeared right there. |
Appekacce bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā tatthevantaradhāyiṁsu. |
Some exchanged greetings with the Blessed One, and after an exchange of courteous and memorable talk, disappeared right there. |
Appekacce yena bhagavā tenañjaliṁ paṇāmetvā tatthevantaradhāyiṁsu. |
Some raised their clasped hands towards the Blessed One and disappeared right there. |
Appekacce nāmagottaṁ sāvetvā tatthevantaradhāyiṁsu. |
Some announced their name and clan and disappeared right there. |
Appekacce tuṇhībhūtā tatthevantaradhāyiṁsūti. |
Some, in silence, disappeared right there. |
Paṭhamabhāṇavāro niṭṭhito. |
First Recital Portion is finished. |
2. Dutiyabhāṇavāra |
2. Second Recital Portion |
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: |
Then, when the night had passed, the Blessed One addressed the bhikkhus: |
“imaṁ, bhikkhave, rattiṁ cattāro mahārājā mahatiyā ca yakkhasenāya mahatiyā ca gandhabbasenāya mahatiyā ca kumbhaṇḍasenāya mahatiyā ca nāgasenāya catuddisaṁ rakkhaṁ ṭhapetvā catuddisaṁ gumbaṁ ṭhapetvā catuddisaṁ ovaraṇaṁ ṭhapetvā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ gijjhakūṭaṁ pabbataṁ obhāsetvā yenāhaṁ tenupasaṅkamiṁsu; |
“Bhikkhus, last night the Four Great Kings, having stationed a great army of yakkhas, a great army of gandhabbas, a great army of kumbhaṇḍas, and a great army of nāgas as a guard in the four directions, having set up a garrison in the four directions, having established a defense in the four directions, in the dead of night, their brilliant radiance illuminating the entire Vulture Peak mountain, approached me. |
upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
Having approached, they paid homage to me and sat down to one side. |
Tepi kho, bhikkhave, yakkhā appekacce maṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
And those yakkhas too, bhikkhus—some paid homage to me and sat down to one side. |
Appekacce mayā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. |
Some exchanged greetings with me, and after an exchange of courteous and memorable talk, sat down to one side. |
Appekacce yenāhaṁ tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu. |
Some raised their clasped hands towards me and sat down to one side. |
Appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu. |
Some announced their name and clan and sat down to one side. |
Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. |
Some sat down to one side in silence. |
Ekamantaṁ nisinno kho, bhikkhave, vessavaṇo mahārājā maṁ etadavoca: |
Seated to one side, bhikkhus, Vessavaṇa the Great King said this to me: |
‘santi hi, bhante, uḷārā yakkhā bhagavato appasannā …pe… santi hi, bhante, nīcā yakkhā bhagavato pasannā. |
‘There are, venerable sir, eminent yakkhas who are not pleased with the Blessed One …pe… there are, venerable sir, lowly yakkhas who are pleased with the Blessed One. |
Yebhuyyena kho pana, bhante, yakkhā appasannāyeva bhagavato. |
But for the most part, venerable sir, yakkhas are not pleased with the Blessed One. |
Taṁ kissa hetu? |
What is the reason for that? |
Bhagavā hi, bhante, pāṇātipātā veramaṇiyā dhammaṁ deseti … surāmerayamajjappamādaṭṭhānā veramaṇiyā dhammaṁ deseti. |
Because, venerable sir, the Blessed One teaches the Dhamma for abstention from the destruction of life … for abstention from intoxicants that cause infatuation and heedlessness. |
Yebhuyyena kho pana, bhante, yakkhā appaṭiviratāyeva pāṇātipātā … appaṭiviratā surāmerayamajjappamādaṭṭhānā. |
But for the most part, venerable sir, yakkhas are not abstinent from the destruction of life … not abstinent from intoxicants that cause infatuation and heedlessness. |
Tesaṁ taṁ hoti appiyaṁ amanāpaṁ. |
For them, this is unwelcome and disagreeable. |
Santi hi, bhante, bhagavato sāvakā araññavanapatthāni pantāni senāsanāni paṭisevanti appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppāni. |
There are, venerable sir, disciples of the Blessed One who resort to remote jungle-thicket resting places—quiet, with little sound, lonely, secluded from people, suitable for solitary retreat. |
Tattha santi uḷārā yakkhā nivāsino, ye imasmiṁ bhagavato pāvacane appasannā, tesaṁ pasādāya uggaṇhātu, bhante, bhagavā āṭānāṭiyaṁ rakkhaṁ bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ guttiyā rakkhāya avihiṁsāya phāsuvihārāyā’ti. |
Therein dwell eminent yakkhas who are not pleased with this teaching of the Blessed One. For their satisfaction, venerable sir, may the Blessed One learn the Āṭānāṭiya protection for the bhikkhus, bhikkhunīs, male lay followers, and female lay followers, for their guarding, protection, non-harming, and comfortable dwelling.’ |
Adhivāsesiṁ kho ahaṁ, bhikkhave, tuṇhībhāvena. |
I, bhikkhus, consented by silence. |
Atha kho, bhikkhave, vessavaṇo mahārājā me adhivāsanaṁ viditvā tāyaṁ velāyaṁ imaṁ āṭānāṭiyaṁ rakkhaṁ abhāsi: |
Then, bhikkhus, Vessavaṇa the Great King, having understood my consent, at that very time recited this Āṭānāṭiya protection: |
‘Vipassissa ca namatthu, |
‘Homage to Vipassī, |
cakkhumantassa sirīmato; |
the one with vision, the glorious one! |
Sikhissapi ca namatthu, |
Homage also to Sikhī, |
sabbabhūtānukampino. |
compassionate to all beings! |
Vessabhussa ca namatthu, |
Homage also to Vessabhū, |
nhātakassa tapassino; |
the purified, the ascetic! |
Namatthu kakusandhassa, |
Homage to Kakusandha, |
mārasenāpamaddino. |
the crusher of Māra’s army! |
Koṇāgamanassa namatthu, |
Homage to Koṇāgamana, |
brāhmaṇassa vusīmato; |
the brahmin who has lived the holy life! |
Kassapassa ca namatthu, |
Homage also to Kassapa, |
vippamuttassa sabbadhi. |
completely liberated in every way! |
Aṅgīrasassa namatthu, |
Homage to Aṅgīrasa, |
sakyaputtassa sirīmato; |
the glorious son of the Sakyans, |
Yo imaṁ dhammaṁ desesi, |
Who taught this Dhamma, |
sabbadukkhāpanūdanaṁ. |
the dispeller of all suffering! |
Ye cāpi nibbutā loke, |
And those who have attained Nibbāna in the world, |
yathābhūtaṁ vipassisuṁ; |
Who saw things as they really are; |
Te janā apisuṇātha, |
Those people are not slanderers, |
mahantā vītasāradā. |
Great ones, free from timidity. |
Hitaṁ devamanussānaṁ, |
Beneficial to devas and humans, |
yaṁ namassanti gotamaṁ; |
They pay homage to Gotama; |
Vijjācaraṇasampannaṁ, |
Endowed with knowledge and conduct, |
mahantaṁ vītasāradaṁ. |
The great one, free from timidity. |
Yato uggacchati sūriyo, |
From where the sun rises, |
ādicco maṇḍalī mahā; |
Ādicca, the great orb; |
Yassa cuggacchamānassa, |
And as it is rising, |
saṁvarīpi nirujjhati; |
Night also ceases; |
Yassa cuggate sūriye, |
And when the sun has risen, |
“divaso”ti pavuccati. |
It is called “day.” |
Rahadopi tattha gambhīro, |
There is also a deep lake there, |
samuddo saritodako; |
The ocean, fed by rivers; |
Evaṁ taṁ tattha jānanti, |
Thus they know it there, |
“samuddo saritodako”. |
“The ocean, fed by rivers.” |
Ito “sā purimā disā”, |
From here, “that is the eastern direction,” |
iti naṁ ācikkhatī jano; |
So people declare it; |
Yaṁ disaṁ abhipāleti, |
Which direction he protects, |
mahārājā yasassi so. |
That illustrious Great King. |
Gandhabbānaṁ adhipati, |
Lord of the gandhabbas, |
“dhataraṭṭho”ti nāmaso; |
“Dhataraṭṭha” by name; |
Ramatī naccagītehi, |
He delights in dance and song, |
gandhabbehi purakkhato. |
Attended by gandhabbas. |
Puttāpi tassa bahavo, |
His sons too are many, |
ekanāmāti me sutaṁ; |
Of one name, I have heard; |
Asīti dasa eko ca, |
Eighty, ten, and one, |
indanāmā mahabbalā. |
Named Inda, of great strength. |
Te cāpi buddhaṁ disvāna, |
And they too, seeing the Buddha, |
buddhaṁ ādiccabandhunaṁ; |
The Buddha, kinsman of the sun; |
Dūratova namassanti, |
From afar they pay homage, |
mahantaṁ vītasāradaṁ. |
To the great one, free from timidity. |
Namo te purisājañña, |
Homage to you, O thoroughbred of men, |
namo te purisuttama; |
Homage to you, O supreme man! |
Kusalena samekkhasi, |
You look upon us with skillfulness, |
amanussāpi taṁ vandanti; |
Even non-humans worship you; |
Sutaṁ netaṁ abhiṇhaso, |
This we have heard often, |
tasmā evaṁ vademase. |
Therefore we speak thus. |
“Jinaṁ vandatha gotamaṁ, |
“Worship the Jina Gotama, |
jinaṁ vandāma gotamaṁ; |
We worship the Jina Gotama; |
Vijjācaraṇasampannaṁ, |
Endowed with knowledge and conduct, |
buddhaṁ vandāma gotamaṁ”. |
We worship the Buddha Gotama.” |
Yena petā pavuccanti, |
By which the departed are spoken of, |
pisuṇā piṭṭhimaṁsikā; |
Slanderers, backbiters; |
Pāṇātipātino luddā, |
Destroyers of life, cruel, |
corā nekatikā janā. |
Thieves, deceitful people. |
Ito “sā dakkhiṇā disā”, |
From here, “that is the southern direction,” |
iti naṁ ācikkhatī jano; |
So people declare it; |
Yaṁ disaṁ abhipāleti, |
Which direction he protects, |
mahārājā yasassi so. |
That illustrious Great King. |
Kumbhaṇḍānaṁ adhipati, |
Lord of the kumbhaṇḍas, |
“virūḷho” iti nāmaso; |
“Virūḷha” by name; |
Ramatī naccagītehi, |
He delights in dance and song, |
kumbhaṇḍehi purakkhato. |
Attended by kumbhaṇḍas. |
Puttāpi tassa bahavo, |
His sons too are many, |
ekanāmāti me sutaṁ; |
Of one name, I have heard; |
Asīti dasa eko ca, |
Eighty, ten, and one, |
indanāmā mahabbalā. |
Named Inda, of great strength. |
Te cāpi buddhaṁ disvāna, |
And they too, seeing the Buddha, |
buddhaṁ ādiccabandhunaṁ; |
The Buddha, kinsman of the sun; |
Dūratova namassanti, |
From afar they pay homage, |
mahantaṁ vītasāradaṁ. |
To the great one, free from timidity. |
Namo te purisājañña, |
Homage to you, O thoroughbred of men, |
namo te purisuttama; |
Homage to you, O supreme man! |
Kusalena samekkhasi, |
You look upon us with skillfulness, |
amanussāpi taṁ vandanti; |
Even non-humans worship you; |
Sutaṁ netaṁ abhiṇhaso, |
This we have heard often, |
tasmā evaṁ vademase. |
Therefore we speak thus. |
“Jinaṁ vandatha gotamaṁ, |
“Worship the Jina Gotama, |
jinaṁ vandāma gotamaṁ; |
We worship the Jina Gotama; |
Vijjācaraṇasampannaṁ, |
Endowed with knowledge and conduct, |
buddhaṁ vandāma gotamaṁ”. |
We worship the Buddha Gotama.” |
Yattha coggacchati sūriyo, |
Where the sun also sets, |
ādicco maṇḍalī mahā; |
Ādicca, the great orb; |
Yassa coggacchamānassa, |
And as it is setting, |
divasopi nirujjhati; |
Daylight also ceases; |
Yassa coggate sūriye, |
And when the sun has set, |
“saṁvarī”ti pavuccati. |
It is called “night.” |
Rahadopi tattha gambhīro, |
There is also a deep lake there, |
samuddo saritodako; |
The ocean, fed by rivers; |
Evaṁ taṁ tattha jānanti, |
Thus they know it there, |
samuddo saritodako. |
The ocean, fed by rivers. |
Ito “sā pacchimā disā”, |
From here, “that is the western direction,” |
iti naṁ ācikkhatī jano; |
So people declare it; |
Yaṁ disaṁ abhipāleti, |
Which direction he protects, |
mahārājā yasassi so. |
That illustrious Great King. |
Nāgānañca adhipati, |
And lord of the nāgas, |
“virūpakkho”ti nāmaso; |
“Virūpakkha” by name; |
Ramatī naccagītehi, |
He delights in dance and song, |
nāgeheva purakkhato. |
Attended by nāgas. |
Puttāpi tassa bahavo, |
His sons too are many, |
ekanāmāti me sutaṁ; |
Of one name, I have heard; |
Asīti dasa eko ca, |
Eighty, ten, and one, |
indanāmā mahabbalā. |
Named Inda, of great strength. |
Te cāpi buddhaṁ disvāna, |
And they too, seeing the Buddha, |
buddhaṁ ādiccabandhunaṁ; |
The Buddha, kinsman of the sun; |
Dūratova namassanti, |
From afar they pay homage, |
mahantaṁ vītasāradaṁ. |
To the great one, free from timidity. |
Namo te purisājañña, |
Homage to you, O thoroughbred of men, |
namo te purisuttama; |
Homage to you, O supreme man! |
Kusalena samekkhasi, |
You look upon us with skillfulness, |
amanussāpi taṁ vandanti; |
Even non-humans worship you; |
Sutaṁ netaṁ abhiṇhaso, |
This we have heard often, |
tasmā evaṁ vademase. |
Therefore we speak thus. |
“Jinaṁ vandatha gotamaṁ, |
“Worship the Jina Gotama, |
jinaṁ vandāma gotamaṁ; |
We worship the Jina Gotama; |
Vijjācaraṇasampannaṁ, |
Endowed with knowledge and conduct, |
buddhaṁ vandāma gotamaṁ”. |
We worship the Buddha Gotama.” |
Yena uttarakuruvho, |
Where Uttarakuru is, |
mahāneru sudassano; |
And great Neru, beautiful to see; |
Manussā tattha jāyanti, |
Humans are born there, |
amamā apariggahā. |
Without possessiveness, without acquisitiveness. |
Na te bījaṁ pavapanti, |
They do not sow seed, |
nāpi nīyanti naṅgalā; |
Nor are ploughs brought there; |
Akaṭṭhapākimaṁ sāliṁ, |
Self-ripened rice, |
paribhuñjanti mānusā. |
Humans consume. |
Akaṇaṁ athusaṁ suddhaṁ, |
Without husk, without chaff, pure, |
sugandhaṁ taṇḍulapphalaṁ; |
Fragrant, the fruit of rice; |
Tuṇḍikīre pacitvāna, |
Having cooked it in pots, |
tato bhuñjanti bhojanaṁ. |
Thence they eat their meal. |
Gāviṁ ekakhuraṁ katvā, |
Making a cow one-hoofed (swift?), |
anuyanti disodisaṁ; |
They roam from direction to direction; |
Pasuṁ ekakhuraṁ katvā, |
Making a beast one-hoofed (swift?), |
anuyanti disodisaṁ. |
They roam from direction to direction. |
Itthiṁ vā vāhanaṁ katvā, |
Making a woman a vehicle, |
anuyanti disodisaṁ; |
They roam from direction to direction; |
Purisaṁ vāhanaṁ katvā, |
Making a man a vehicle, |
anuyanti disodisaṁ. |
They roam from direction to direction. |
Kumāriṁ vāhanaṁ katvā, |
Making a maiden a vehicle, |
anuyanti disodisaṁ; |
They roam from direction to direction; |
Kumāraṁ vāhanaṁ katvā, |
Making a youth a vehicle, |
anuyanti disodisaṁ. |
They roam from direction to direction. |
Te yāne abhiruhitvā, |
Mounting those vehicles, |
Sabbā disā anupariyāyanti; |
They travel around all directions; |
Pacārā tassa rājino. |
The attendants of that king. |
Hatthiyānaṁ assayānaṁ, |
Elephant vehicles, horse vehicles, |
dibbaṁ yānaṁ upaṭṭhitaṁ; |
Divine vehicles are at hand; |
Pāsādā sivikā ceva, |
Palaces and palanquins too, |
mahārājassa yasassino. |
For the illustrious Great King. |
Tassa ca nagarā ahu, |
And his cities were there, |
Antalikkhe sumāpitā; |
Well-built in the sky; |
Āṭānāṭā kusināṭā parakusināṭā, |
Āṭānāṭā, Kusināṭā, Parakusināṭā, |
Nāṭasuriyā parakusiṭanāṭā. |
Nāṭasuriyā, Parakusiṭanāṭā. |
Uttarena kasivanto, |
To the north, Kasivanta, |
Janoghamaparena ca; |
To the west, Janogha; |
Navanavutiyo ambaraambaravatiyo, |
Navanavutiyo, Ambara-ambaravatiyo, |
Āḷakamandā nāma rājadhānī. |
Āḷakamandā is the name of the capital city. |
Kuverassa kho pana mārisa, |
And Kuvera, good sirs, |
Mahārājassa visāṇā nāma rājadhānī; |
The Great King’s capital city is named Visāṇā; |
Tasmā kuvero mahārājā, |
Therefore Kuvera the Great King, |
“Vessavaṇo”ti pavuccati. |
Is called “Vessavaṇa.” |
Paccesanto pakāsenti, |
Messengers make known: |
Tatolā tattalā tatotalā; |
Tatolā, Tattalā, Tatotalā; |
Ojasi tejasi tatojasī, |
Ojasi, Tejasi, Tatojasī, |
Sūro rājā ariṭṭho nemi. |
Sūro, Rājā, Ariṭṭho, Nemi. |
Rahadopi tattha dharaṇī nāma, |
There is also a lake there named Dharaṇī, |
Yato meghā pavassanti; |
From which the clouds rain; |
Vassā yato patāyanti, |
From where the rains pour down, |
Sabhāpi tattha sālavatī nāma. |
There is also an assembly hall named Sālavatī. |
Yattha yakkhā payirupāsanti, |
Where the yakkhas pay homage, |
Tattha niccaphalā rukkhā; |
There are trees perpetually fruitful; |
Nānā dijagaṇā yutā, |
Teeming with various flocks of birds, |
Mayūrakoñcābhirudā; |
Resounding with peacocks and herons; |
Kokilādīhi vagguhi. |
And with cuckoos and others, sweet-voiced. |
Jīvañjīvakasaddettha, |
The sound of the jīvañjīvaka bird is there, |
atho oṭṭhavacittakā; |
And also the oṭṭhavacittaka; |
Kukkuṭakā kuḷīrakā, |
Cocks, crabs, |
vane pokkharasātakā. |
In the forest, lotus birds. |
Sukasāḷika saddettha, |
The sound of parrots and mynahs is there, |
daṇḍamāṇavakāni ca; |
And staff-bearers (a kind of bird?); |
Sobhati sabbakālaṁ sā, |
It shines at all times, that |
kuveranaḷinī sadā. |
Kuvera’s lotus pond, always. |
Ito “sā uttarā disā”, |
From here, “that is the northern direction,” |
iti naṁ ācikkhatī jano; |
So people declare it; |
Yaṁ disaṁ abhipāleti, |
Which direction he protects, |
mahārājā yasassi so. |
That illustrious Great King. |
Yakkhānañca adhipati, |
And lord of the yakkhas, |
“kuvero” iti nāmaso; |
“Kuvera” by name; |
Ramatī naccagītehi, |
He delights in dance and song, |
yakkheheva purakkhato. |
Attended by yakkhas. |
Puttāpi tassa bahavo, |
His sons too are many, |
ekanāmāti me sutaṁ; |
Of one name, I have heard; |
Asīti dasa eko ca, |
Eighty, ten, and one, |
indanāmā mahabbalā. |
Named Inda, of great strength. |
Te cāpi buddhaṁ disvāna, |
And they too, seeing the Buddha, |
buddhaṁ ādiccabandhunaṁ; |
The Buddha, kinsman of the sun; |
Dūratova namassanti, |
From afar they pay homage, |
mahantaṁ vītasāradaṁ. |
To the great one, free from timidity. |
Namo te purisājañña, |
Homage to you, O thoroughbred of men, |
namo te purisuttama; |
Homage to you, O supreme man! |
Kusalena samekkhasi, |
You look upon us with skillfulness, |
amanussāpi taṁ vandanti; |
Even non-humans worship you; |
Sutaṁ netaṁ abhiṇhaso, |
This we have heard often, |
tasmā evaṁ vademase. |
Therefore we speak thus. |
“Jinaṁ vandatha gotamaṁ, |
“Worship the Jina Gotama, |
jinaṁ vandāma gotamaṁ; |
We worship the Jina Gotama; |
Vijjācaraṇasampannaṁ, |
Endowed with knowledge and conduct, |
buddhaṁ vandāma gotaman”ti. |
We worship the Buddha Gotama.”’ |
Ayaṁ kho sā, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ guttiyā rakkhāya avihiṁsāya phāsuvihārāya. |
This, good sirs, is the Āṭānāṭiya protection for bhikkhus, bhikkhunīs, male lay followers, and female lay followers, for their guarding, protection, non-harming, and comfortable dwelling. Whichever bhikkhu, good sirs, or bhikkhunī, or male lay follower, or female lay follower, has this Āṭānāṭiya protection well-grasped, fully mastered, and thoroughly learned, if any non-human—a yakkha or yakkhiṇī …pe… a gandhabba or gandhabbī …pe… a kumbhaṇḍa or kumbhaṇḍī …pe… a nāga or nāgī, a nāga-youth or nāga-maiden, a nāga-chief minister or nāga-assembly member or nāga-attendant—with a malevolent mind were to follow a bhikkhu or bhikkhunī, a male lay follower or a female lay follower while walking, or stand near while standing, or sit near while sitting, or lie down near while lying down; |
Yassa kassaci, mārisa, bhikkhussa vā bhikkhuniyā vā upāsakassa vā upāsikāya vā ayaṁ āṭānāṭiyā rakkhā suggahitā bhavissati samattā pariyāputā tañce amanusso yakkho vā yakkhinī vā …pe… gandhabbo vā gandhabbī vā …pe… kumbhaṇḍo vā kumbhaṇḍī vā …pe… nāgo vā nāgī vā nāgapotako vā nāgapotikā vā nāgamahāmatto vā nāgapārisajjo vā nāgapacāro vā, paduṭṭhacitto bhikkhuṁ vā bhikkhuniṁ vā upāsakaṁ vā upāsikaṁ vā gacchantaṁ vā anugaccheyya, ṭhitaṁ vā upatiṭṭheyya, nisinnaṁ vā upanisīdeyya, nipannaṁ vā upanipajjeyya. |
That non-human, good sirs, would not receive honor or respect in villages or towns. |
Na me so, mārisa, amanusso labheyya gāmesu vā nigamesu vā sakkāraṁ vā garukāraṁ vā. |
That non-human, good sirs, would not get a place or dwelling in the capital city named Āḷakamandā. |
Na me so, mārisa, amanusso labheyya āḷakamandāya nāma rājadhāniyā vatthuṁ vā vāsaṁ vā. |
That non-human, good sirs, would not be allowed to attend the assembly of yakkhas. |
Na me so, mārisa, amanusso labheyya yakkhānaṁ samitiṁ gantuṁ. |
Moreover, good sirs, non-humans would render him unfit for marriage, unmarriageable. |
Apissu naṁ, mārisa, amanussā anāvayhampi naṁ kareyyuṁ avivayhaṁ. |
Moreover, good sirs, non-humans would revile him with full and complete abuse. |
Apissu naṁ, mārisa, amanussā attāhi paripuṇṇāhi paribhāsāhi paribhāseyyuṁ. |
Moreover, good sirs, non-humans would overturn an empty bowl on his head. |
Apissu naṁ, mārisa, amanussā rittampissa pattaṁ sīse nikkujjeyyuṁ. |
Moreover, good sirs, non-humans would split his head into seven pieces. |
Apissu naṁ, mārisa, amanussā sattadhāpissa muddhaṁ phāleyyuṁ. |
|
| There are, good sirs, non-humans who are fierce, savage, and violent; they do not heed the Great Kings, nor the officers of the Great Kings, nor the officers of the officers of the Great Kings. | |
Santi hi, mārisa, amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ purisakānaṁ ādiyanti. |
Those non-humans, good sirs, are called outlaws of the Great Kings. |
Te kho te, mārisa, amanussā mahārājānaṁ avaruddhā nāma vuccanti. |
Just as, good sirs, in the realm of the Magadhan king there are great bandits. |
Seyyathāpi, mārisa, rañño māgadhassa vijite mahācorā. |
They do not heed the Magadhan king, nor the officers of the Magadhan king, nor the officers of the officers of the Magadhan king. |
Te neva rañño māgadhassa ādiyanti, na rañño māgadhassa purisakānaṁ ādiyanti, na rañño māgadhassa purisakānaṁ purisakānaṁ ādiyanti. |
Those great bandits, good sirs, are called outlaws of the Magadhan king. |
Te kho te, mārisa, mahācorā rañño māgadhassa avaruddhā nāma vuccanti. |
|
| Even so, good sirs, there are non-humans who are fierce, savage, and violent; they do not heed the Great Kings, nor the officers of the Great Kings, nor the officers of the officers of the Great Kings. | |
Evameva kho, mārisa, santi amanussā caṇḍā ruddhā rabhasā, te neva mahārājānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ ādiyanti, na mahārājānaṁ purisakānaṁ purisakānaṁ ādiyanti. |
Those non-humans, good sirs, are called outlaws of the Great Kings. |
Te kho te, mārisa, amanussā mahārājānaṁ avaruddhā nāma vuccanti. |
If any non-human, good sirs—a yakkha or yakkhiṇī …pe… a gandhabba or gandhabbī …pe… a kumbhaṇḍa or kumbhaṇḍī …pe… a nāga or nāgī …pe… with a malevolent mind were to approach a bhikkhu or bhikkhunī, a male lay follower or a female lay follower while walking, or stand near while standing, or sit near while sitting, or lie down near while lying down; |
Yo hi koci, mārisa, amanusso yakkho vā yakkhinī vā …pe… gandhabbo vā gandhabbī vā …pe… kumbhaṇḍo vā kumbhaṇḍī vā …pe… nāgo vā nāgī vā …pe… paduṭṭhacitto bhikkhuṁ vā bhikkhuniṁ vā upāsakaṁ vā upāsikaṁ vā gacchantaṁ vā upagaccheyya, ṭhitaṁ vā upatiṭṭheyya, nisinnaṁ vā upanisīdeyya, nipannaṁ vā upanipajjeyya. |
One should complain, cry out, and shout to these yakkhas, great yakkhas, generals, and great generals: |
Imesaṁ yakkhānaṁ mahāyakkhānaṁ senāpatīnaṁ mahāsenāpatīnaṁ ujjhāpetabbaṁ vikkanditabbaṁ viravitabbaṁ: |
“This yakkha is seizing me! This yakkha is possessing me! This yakkha is harassing me! This yakkha is vexing me! This yakkha is harming me! This yakkha is injuring me! This yakkha does not release me!” |
“ayaṁ yakkho gaṇhāti, ayaṁ yakkho āvisati, ayaṁ yakkho heṭheti, ayaṁ yakkho viheṭheti, ayaṁ yakkho hiṁsati, ayaṁ yakkho vihiṁsati, ayaṁ yakkho na muñcatī”ti. |
|
Katamesaṁ yakkhānaṁ mahāyakkhānaṁ senāpatīnaṁ mahāsenāpatīnaṁ? |
To which yakkhas, great yakkhas, generals, and great generals? |
Indo somo varuṇo ca, |
Inda, Soma, and Varuṇa, |
bhāradvājo pajāpati; |
Bhāradvāja, Pajāpati; |
Candano kāmaseṭṭho ca, |
Candana, Kāmaseṭṭha too, |
kinnughaṇḍu nighaṇḍu ca. |
Kinnughaṇḍu, Nighaṇḍu too. |
Panādo opamañño ca, |
Panāda, Opamañña too, |
devasūto ca mātali; |
Devasūta and Mātali; |
Cittaseno ca gandhabbo, |
Cittasena the gandhabba, |
naḷo rājā janesabho. |
Naḷa, Rājā, Janesabha. |
Sātāgiro hemavato, |
Sātāgira, Hemavata, |
puṇṇako karatiyo guḷo; |
Puṇṇaka, Karatiya, Guḷa; |
Sivako mucalindo ca, |
Sivaka, Mucalinda too, |
vessāmitto yugandharo. |
Vessāmitta, Yugandhara. |
Gopālo supparodho ca, |
Gopāla, Supparodha too, |
Hiri netti ca mandiyo; |
Hiri, Netti, and Mandiya; |
Pañcālacaṇḍo āḷavako, |
Pañcālacaṇḍa, Āḷavaka, |
Pajjunno sumano sumukho; |
Pajjunna, Sumana, Sumukha; |
Dadhimukho maṇi māṇivaro dīgho, |
Dadhimukha, Maṇi, Māṇivara, Dīgha, |
Atho serīsako saha. |
And also Serīsaka with them. |
Imesaṁ yakkhānaṁ mahāyakkhānaṁ senāpatīnaṁ mahāsenāpatīnaṁ ujjhāpetabbaṁ vikkanditabbaṁ viravitabbaṁ: |
To these yakkhas, great yakkhas, generals, and great generals, one should complain, cry out, and shout: |
“ayaṁ yakkho gaṇhāti, ayaṁ yakkho āvisati, ayaṁ yakkho heṭheti, ayaṁ yakkho viheṭheti, ayaṁ yakkho hiṁsati, ayaṁ yakkho vihiṁsati, ayaṁ yakkho na muñcatī”ti. |
“This yakkha is seizing me! This yakkha is possessing me! This yakkha is harassing me! This yakkha is vexing me! This yakkha is harming me! This yakkha is injuring me! This yakkha does not release me!” |
Ayaṁ kho, mārisa, āṭānāṭiyā rakkhā bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ guttiyā rakkhāya avihiṁsāya phāsuvihārāya. |
This, good sirs, is the Āṭānāṭiya protection for bhikkhus, bhikkhunīs, male lay followers, and female lay followers, for their guarding, protection, non-harming, and comfortable dwelling. |
Handa ca dāni mayaṁ, mārisa, gacchāma, bahukiccā mayaṁ bahukaraṇīyā’ti. |
‘And now, good sirs, we shall go; we have much to do, many duties.’ |
‘Yassadāni tumhe, mahārājāno, kālaṁ maññathā’ti. |
‘Great Kings, do now what you deem fitting.’ |
Atha kho, bhikkhave, cattāro mahārājā uṭṭhāyāsanā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyiṁsu. |
Then, bhikkhus, the Four Great Kings, rising from their seats, paid homage to me, circumambulated me keeping their right side towards me, and disappeared right there. |
Tepi kho, bhikkhave, yakkhā uṭṭhāyāsanā appekacce maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyiṁsu. |
And those yakkhas too, bhikkhus, rising from their seats—some paid homage to me, circumambulated me keeping their right side towards me, and disappeared right there. |
Appekacce mayā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā tatthevantaradhāyiṁsu. |
Some exchanged greetings with me, and after an exchange of courteous and memorable talk, disappeared right there. |
Appekacce yenāhaṁ tenañjaliṁ paṇāmetvā tatthevantaradhāyiṁsu. |
Some raised their clasped hands towards me and disappeared right there. |
Appekacce nāmagottaṁ sāvetvā tatthevantaradhāyiṁsu. |
Some announced their name and clan and disappeared right there. |
Appekacce tuṇhībhūtā tatthevantaradhāyiṁsu. |
Some, in silence, disappeared right there. |
Uggaṇhātha, bhikkhave, āṭānāṭiyaṁ rakkhaṁ. |
Learn, bhikkhus, the Āṭānāṭiya protection. |
Pariyāpuṇātha, bhikkhave, āṭānāṭiyaṁ rakkhaṁ. |
Master, bhikkhus, the Āṭānāṭiya protection. |
Dhāretha, bhikkhave, āṭānāṭiyaṁ rakkhaṁ. |
Bear in mind, bhikkhus, the Āṭānāṭiya protection. |
Atthasaṁhitā, bhikkhave, āṭānāṭiyā rakkhā bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ guttiyā rakkhāya avihiṁsāya phāsuvihārāyā”ti. |
Beneficial, bhikkhus, is the Āṭānāṭiya protection for bhikkhus, bhikkhunīs, male lay followers, and female lay followers, for their guarding, protection, non-harming, and comfortable dwelling.” |
Idamavoca bhagavā. |
The Blessed One said this. |
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. |
Those bhikkhus, delighted, rejoiced in the Blessed One’s statement. |
Āṭānāṭiyasuttaṁ niṭṭhitaṁ navamaṁ. |
The Āṭānāṭiya Discourse, the ninth, is finished. |
dn33 |
DN 33 |
Dīgha Nikāya 33 |
Long Discourses 33 |
Saṅgītisutta |
The Sutta on Chanting Together |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena pāvā nāma mallānaṁ nagaraṁ tadavasari. |
Thus have I heard. On one occasion the Blessed One, while wandering on tour in the Malla country with a great Saṅgha of bhikkhus, with about five hundred bhikkhus, arrived at Pāvā, a town of the Mallas. |
Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane. |
There the Blessed One stayed in Pāvā, in the Mango Grove of Cunda the smith’s son. |
Tena kho pana samayena pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. |
Now at that time the Mallas of Pāvā had a new council hall called Ubbhataka, which had recently been built and was not yet inhabited by any samaṇa or brahmin or any human being. |
Assosuṁ kho pāveyyakā mallā: |
The Mallas of Pāvā heard: |
“bhagavā kira mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi pāvaṁ anuppatto pāvāyaṁ viharati cundassa kammāraputtassa ambavane”ti. |
“The Blessed One, it seems, while wandering on tour in the Malla country with a great Saṅgha of bhikkhus, with about five hundred bhikkhus, has arrived at Pāvā and is staying in Pāvā in the Mango Grove of Cunda the smith’s son.” |
Atha kho pāveyyakā mallā yena bhagavā tenupasaṅkamiṁsu; |
Then the Mallas of Pāvā approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. |
having approached and paid homage to the Blessed One, they sat down to one side. |
Ekamantaṁ nisinnā kho pāveyyakā mallā bhagavantaṁ etadavocuṁ: |
Seated to one side, the Mallas of Pāvā said to the Blessed One: |
“idha, bhante, pāveyyakānaṁ mallānaṁ ubbhatakaṁ nāma navaṁ sandhāgāraṁ acirakāritaṁ hoti anajjhāvuṭṭhaṁ samaṇena vā brāhmaṇena vā kenaci vā manussabhūtena. |
“Bhante, the Mallas of Pāvā have a new council hall called Ubbhataka, which has recently been built and is not yet inhabited by any samaṇa or brahmin or any human being. |
Tañca kho, bhante, bhagavā paṭhamaṁ paribhuñjatu, bhagavatā paṭhamaṁ paribhuttaṁ pacchā pāveyyakā mallā paribhuñjissanti. |
Let the Blessed One, Bhante, be the first to use it. When the Blessed One has used it first, the Mallas of Pāvā will use it afterwards. |
Tadassa pāveyyakānaṁ mallānaṁ dīgharattaṁ hitāya sukhāyā”ti. |
That will be for the Mallas of Pāvā for their long-term welfare and happiness.” |
Adhivāsesi kho bhagavā tuṇhībhāvena. |
The Blessed One consented by silence. |
Atha kho pāveyyakā mallā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena sandhāgāraṁ tenupasaṅkamiṁsu; |
Then the Mallas of Pāvā, having understood the Blessed One’s consent, rose from their seats, paid homage to the Blessed One, and keeping their right side towards him, departed for the council hall. |
upasaṅkamitvā sabbasanthariṁ sandhāgāraṁ santharitvā bhagavato āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhapetvā telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu; |
Having approached, they spread coverings all over the council hall, prepared seats for the Blessed One, set up a water pot, and lit an oil lamp. Then they approached the Blessed One; |
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. |
having approached and paid homage to the Blessed One, they stood to one side. |
Ekamantaṁ ṭhitā kho te pāveyyakā mallā bhagavantaṁ etadavocuṁ: |
Standing to one side, those Mallas of Pāvā said to the Blessed One: |
“sabbasantharisanthataṁ, bhante, sandhāgāraṁ, bhagavato āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito. |
“Bhante, the council hall has been completely covered with coverings, seats for the Blessed One have been prepared, a water pot has been set up, and an oil lamp lit. |
Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. |
Now, Bhante, may the Blessed One do as he deems fit.” |
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sandhāgāraṁ tenupasaṅkami; |
Then the Blessed One, having dressed, took his bowl and outer robe and, together with the Saṅgha of bhikkhus, went to the council hall. |
upasaṅkamitvā pāde pakkhāletvā sandhāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. |
Having approached, he washed his feet, entered the council hall, and sat down against the central pillar, facing east. |
Bhikkhusaṅghopi kho pāde pakkhāletvā sandhāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā. |
The Saṅgha of bhikkhus also washed their feet, entered the council hall, and sat down against the western wall, facing east, with the Blessed One before them. |
Pāveyyakāpi kho mallā pāde pakkhāletvā sandhāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā. |
The Mallas of Pāvā also washed their feet, entered the council hall, and sat down against the eastern wall, facing west, with the Blessed One before them. |
Atha kho bhagavā pāveyyake malle bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi: |
Then the Blessed One, having instructed, urged, roused, and gladdened the Mallas of Pāvā with a Dhamma talk for much of the night, dismissed them, saying: |
“abhikkantā kho, vāseṭṭhā, ratti. |
“The night is far advanced, Vāseṭṭhas. |
Yassadāni tumhe kālaṁ maññathā”ti. |
Now you may do as you deem fit.” |
“Evaṁ, bhante”ti kho pāveyyakā mallā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. |
“Yes, Bhante,” the Mallas of Pāvā replied to the Blessed One, and rising from their seats, they paid homage to the Blessed One, and keeping their right side towards him, they departed. |
Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi: |
Then, not long after the Mallas of Pāvā had departed, the Blessed One, looking around at the silent Saṅgha of bhikkhus, addressed the Venerable Sāriputta: |
“vigatathinamiddho kho, sāriputta, bhikkhusaṅgho. |
“Sāriputta, the Saṅgha of bhikkhus is free from sloth and torpor. |
Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammīkathā. |
Let a Dhamma talk occur to you, Sāriputta, for the bhikkhus. |
Piṭṭhi me āgilāyati. |
My back is aching. |
Tamahaṁ āyamissāmī”ti. |
I will stretch it.” |
“Evaṁ, bhante”ti kho āyasmā sāriputto bhagavato paccassosi. |
“Yes, Bhante,” 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 folded his outer robe into four, lay down on his right side in the lion’s posture, with one foot overlapping the other, mindful and clearly comprehending, having attended to the perception of rising. |
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti. |
Now at that time Nigaṇṭha Nāṭaputta had just died in Pāvā. |
Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: |
At his death, the Nigaṇṭhas were split, divided into two factions, engaged in brawls, quarrels, and disputes, stabbing each other with verbal daggers, asserting: |
“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi. |
“You do not know this Dhamma and Vinaya; I know this Dhamma and Vinaya. What, you know this Dhamma and Vinaya? |
Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. |
You are wrongly practiced; I am rightly practiced. |
Sahitaṁ me, asahitaṁ te. |
Mine is coherent; yours is incoherent. |
Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. |
What should have been said first, you said last; what should have been said last, you said first. |
Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti. |
What you have long thought out is overturned; your assertion is refuted; you are defeated. Go, try to save your assertion, or disentangle yourself if you can!” |
Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati. |
It seemed as if only slaughter prevailed among the Nigaṇṭhas, Nāṭaputta's followers. |
Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe. |
Even the lay disciples of Nigaṇṭha Nāṭaputta, clothed in white, were dismayed, repelled, and averse to the Nigaṇṭhas, Nāṭaputta's followers, as is natural when the Dhamma and Vinaya are ill-proclaimed, ill-expounded, unleading, unconducive to peace, proclaimed by one not perfectly enlightened, with a broken stūpa, without refuge. |
Atha kho āyasmā sāriputto bhikkhū āmantesi: |
Then the Venerable Sāriputta addressed the bhikkhus: |
“nigaṇṭho, āvuso, nāṭaputto pāvāyaṁ adhunākālaṅkato, tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe. |
“Friends, Nigaṇṭha Nāṭaputta has just died in Pāvā. At his death, the Nigaṇṭhas are split, divided into two factions …etc… with a broken stūpa, without refuge. |
Evañhetaṁ, āvuso, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite. |
Such, friends, is what happens when the Dhamma and Vinaya are ill-proclaimed, ill-expounded, unleading, unconducive to peace, proclaimed by one not perfectly enlightened. |
Ayaṁ kho panāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito. |
But this Dhamma of ours, friends, has been well-proclaimed by the Blessed One, well-expounded, leading, conducive to peace, proclaimed by one perfectly enlightened. |
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
Herein, all should chant together, without disputing, so that this holy life may long endure and be long-lasting, 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. |
Katamo cāvuso, amhākaṁ bhagavatā dhammo svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito; |
And what, friends, is this Dhamma of ours, well-proclaimed by the Blessed One, well-expounded, leading, conducive to peace, proclaimed by one perfectly enlightened; |
yattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ? |
wherein all should chant together, without disputing, so that this holy life may long endure and be long-lasting, 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? |
1. Ekaka |
1. The One |
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto. |
Friends, by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One, one principle has been perfectly expounded. |
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
Therein, all should chant together, not dispute, so that this holy life may last long and endure, 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. |
Katamo eko dhammo? |
What is that one principle? |
Sabbe sattā āhāraṭṭhitikā. |
All beings subsist by food. |
Sabbe sattā saṅkhāraṭṭhitikā. |
All beings subsist by volitional formations. |
Ayaṁ kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena eko dhammo sammadakkhāto. |
This, friends, is the one principle that has been perfectly expounded by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One. |
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
Therein, all should chant together, not dispute, so that this holy life may last long and endure, 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. |
2. Duka |
2. The Twos |
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā. |
Friends, by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One, two principles have been perfectly expounded. |
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
Therein, all should chant together, not dispute, so that this holy life may last long and endure, 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. |
Katame dve? |
What are the two? |
Nāmañca rūpañca. |
Name-and-form. |
Avijjā ca bhavataṇhā ca. |
Ignorance and craving for existence. |
Bhavadiṭṭhi ca vibhavadiṭṭhi ca. |
View of existence and view of annihilation. |
Ahirikañca anottappañca. |
Lack of shame and lack of moral dread. |
Hirī ca ottappañca. |
Shame and moral dread. |
Dovacassatā ca pāpamittatā ca. |
Bad temper and bad companionship. |
Sovacassatā ca kalyāṇamittatā ca. |
Good temper and good companionship. |
Āpattikusalatā ca āpattivuṭṭhānakusalatā ca. |
Skill in offenses and skill in rising from offenses. |
Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca. |
Skill in attainments and skill in rising from attainments. |
Dhātukusalatā ca manasikārakusalatā ca. |
Skill in elements and skill in attention. |
Āyatanakusalatā ca paṭiccasamuppādakusalatā ca. |
Skill in sense bases and skill in dependent origination. |
Ṭhānakusalatā ca aṭṭhānakusalatā ca. |
Skill in right occasion and skill in wrong occasion. |
Ajjavañca lajjavañca. |
Uprightness and humility. |
Khanti ca soraccañca. |
Patience and gentleness. |
Sākhalyañca paṭisanthāro ca. |
Agreeableness and hospitality. |
Avihiṁsā ca soceyyañca. |
Non-harming and purity. |
Muṭṭhassaccañca asampajaññañca. |
Mindfulness forgotten and lack of clear comprehension. |
Sati ca sampajaññañca. |
Mindfulness and clear comprehension. |
Indriyesu aguttadvāratā ca bhojane amattaññutā ca. |
Unguardedness of the sense faculties and immoderation in food. |
Indriyesu guttadvāratā ca bhojane mattaññutā ca. |
Guardedness of the sense faculties and moderation in food. |
Paṭisaṅkhānabalañca bhāvanābalañca. |
The power of reflection and the power of development. |
Satibalañca samādhibalañca. |
The power of mindfulness and the power of concentration. |
Samatho ca vipassanā ca. |
Tranquility and insight. |
Samathanimittañca paggahanimittañca. |
The sign of tranquility and the sign of exertion. |
Paggaho ca avikkhepo ca. |
Exertion and non-distraction. |
Sīlavipatti ca diṭṭhivipatti ca. |
Failure in virtue and failure in view. |
Sīlasampadā ca diṭṭhisampadā ca. |
Accomplishment in virtue and accomplishment in view. |
Sīlavisuddhi ca diṭṭhivisuddhi ca. |
Purity of virtue and purity of view. |
Diṭṭhivisuddhi kho pana yathā diṭṭhissa ca padhānaṁ. |
Purity of view, moreover, and exertion as seen. |
Saṁvego ca saṁvejanīyesu ṭhānesu saṁviggassa ca yoniso padhānaṁ. |
Sense of urgency in urgent matters and proper exertion for one who feels urgency. |
Asantuṭṭhitā ca kusalesu dhammesu appaṭivānitā ca padhānasmiṁ. |
Dissatisfaction with wholesome states and indefatigability in exertion. |
Vijjā ca vimutti ca. |
True knowledge and liberation. |
Khayeñāṇaṁ anuppādeñāṇaṁ. |
Knowledge of destruction and knowledge of non-arising. |
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dve dhammā sammadakkhātā. |
These, friends, are the two principles that have been perfectly expounded by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One. |
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
Therein, all should chant together, not dispute, so that this holy life may last long and endure, 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. |
3. Tika |
3. The Threes |
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā. |
Friends, by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One, three principles have been perfectly expounded. |
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. |
Therein, all should chant together… for the good, welfare, and happiness of devas and humans. |
Katame tayo? |
What are the three? |
Tīṇi akusalamūlāni—lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ. |
Three roots of unwholesome states—greed is a root of unwholesome states, hatred is a root of unwholesome states, delusion is a root of unwholesome states. |
Tīṇi kusalamūlāni—alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. |
Three roots of wholesome states—non-greed is a root of wholesome states, non-hatred is a root of wholesome states, non-delusion is a root of wholesome states. |
Tīṇi duccaritāni—kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ. |
Three bad conducts—bodily bad conduct, verbal bad conduct, mental bad conduct. |
Tīṇi sucaritāni—kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ. |
Three good conducts—bodily good conduct, verbal good conduct, mental good conduct. |
Tayo akusalavitakkā—kāmavitakko, byāpādavitakko, vihiṁsāvitakko. |
Three unwholesome thoughts—sensual thought, thought of ill will, thought of harming. |
Tayo kusalavitakkā—nekkhammavitakko, abyāpādavitakko, avihiṁsāvitakko. |
Three wholesome thoughts—thought of renunciation, thought of non-ill will, thought of non-harming. |
Tayo akusalasaṅkappā—kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo. |
Three unwholesome intentions—sensual intention, intention of ill will, intention of harming. |
Tayo kusalasaṅkappā—nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo. |
Three wholesome intentions—intention of renunciation, intention of non-ill will, intention of non-harming. |
Tisso akusalasaññā—kāmasaññā, byāpādasaññā, vihiṁsāsaññā. |
Three unwholesome perceptions—sensual perception, perception of ill will, perception of harming. |
Tisso kusalasaññā—nekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā. |
Three wholesome perceptions—perception of renunciation, perception of non-ill will, perception of non-harming. |
Tisso akusaladhātuyo—kāmadhātu, byāpādadhātu, vihiṁsādhātu. |
Three unwholesome elements—the element of sensuality, the element of ill will, the element of harming. |
Tisso kusaladhātuyo—nekkhammadhātu, abyāpādadhātu, avihiṁsādhātu. |
Three wholesome elements—the element of renunciation, the element of non-ill will, the element of non-harming. |
Aparāpi tisso dhātuyo—kāmadhātu, rūpadhātu, arūpadhātu. |
Also, three other elements—the element of sensuality, the element of form, the element of formlessness. |
Aparāpi tisso dhātuyo—rūpadhātu, arūpadhātu, nirodhadhātu. |
Also, three other elements—the element of form, the element of formlessness, the element of cessation. |
Aparāpi tisso dhātuyo—hīnadhātu, majjhimadhātu, paṇītadhātu. |
Also, three other elements—the inferior element, the middling element, the sublime element. |
Tisso taṇhā—kāmataṇhā, bhavataṇhā, vibhavataṇhā. |
Three cravings—craving for sensuality, craving for existence, craving for annihilation. |
Aparāpi tisso taṇhā—kāmataṇhā, rūpataṇhā, arūpataṇhā. |
Also, three other cravings—craving for sensuality, craving for form, craving for formlessness. |
Aparāpi tisso taṇhā—rūpataṇhā, arūpataṇhā, nirodhataṇhā. |
Also, three other cravings—craving for form, craving for formlessness, craving for cessation. |
Tīṇi saṁyojanāni—sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso. |
Three fetters—identity view, doubt, adherence to rites and rituals. |
Tayo āsavā—kāmāsavo, bhavāsavo, avijjāsavo. |
Three taints—the taint of sensuality, the taint of existence, the taint of ignorance. |
Tayo bhavā—kāmabhavo, rūpabhavo, arūpabhavo. |
Three realms of existence—the sensual realm, the form realm, the formless realm. |
Tisso esanā—kāmesanā, bhavesanā, brahmacariyesanā. |
Three quests—the quest for sensuality, the quest for existence, the quest for the holy life. |
Tisso vidhā—seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā. |
Three kinds of conceit—the conceit 'I am superior,' the conceit 'I am equal,' the conceit 'I am inferior.' |
Tayo addhā—atīto addhā, anāgato addhā, paccuppanno addhā. |
Three times—the past time, the future time, the present time. |
Tayo antā—sakkāyo anto, sakkāyasamudayo anto, sakkāyanirodho anto. |
Three ends—the end of identity, the end of the origin of identity, the end of the cessation of identity. |
Tisso vedanā—sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. |
Three feelings—pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. |
Tisso dukkhatā—dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā. |
Three kinds of suffering—suffering as pain, suffering due to volitional formations, suffering due to change. |
Tayo rāsī—micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi. |
Three collections—the collection of wrongness that is fixed, the collection of rightness that is fixed, the undetermined collection. |
Tayo tamā—atītaṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, anāgataṁ vā addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati, etarahi vā paccuppannaṁ addhānaṁ ārabbha kaṅkhati vicikicchati nādhimuccati na sampasīdati. |
Three obscurations—one doubts, is perplexed, is not fully resolved, and is not clearly confident regarding the past; one doubts, is perplexed, is not fully resolved, and is not clearly confident regarding the future; one doubts, is perplexed, is not fully resolved, and is not clearly confident regarding the present. |
Tīṇi tathāgatassa arakkheyyāni—parisuddhakāyasamācāro āvuso tathāgato, natthi tathāgatassa kāyaduccaritaṁ, yaṁ tathāgato rakkheyya: |
Three things the Tathagata does not need to guard—the Tathagata's bodily conduct, friends, is perfectly pure; there is no bodily bad conduct in the Tathagata that he would need to guard, thinking: 'Lest others should know this about me.' |
‘mā me idaṁ paro aññāsī’ti. |
The Tathagata's verbal conduct, friends, is perfectly pure; there is no verbal bad conduct in the Tathagata that he would need to guard, thinking: 'Lest others should know this about me.' |
Parisuddhavacīsamācāro āvuso, tathāgato, natthi tathāgatassa vacīduccaritaṁ, yaṁ tathāgato rakkheyya: |
The Tathagata's mental conduct, friends, is perfectly pure; there is no mental bad conduct in the Tathagata that he would need to guard, thinking: 'Lest others should know this about me.' |
‘mā me idaṁ paro aññāsī’ti. |
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Parisuddhamanosamācāro, āvuso, tathāgato, natthi tathāgatassa manoduccaritaṁ yaṁ tathāgato rakkheyya: |
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‘mā me idaṁ paro aññāsī’ti. |
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Tayo kiñcanā—rāgo kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ. |
Three defilements—greed is a defilement, hatred is a defilement, delusion is a defilement. |
Tayo aggī—rāgaggi, dosaggi, mohaggi. |
Three fires—the fire of greed, the fire of hatred, the fire of delusion. |
Aparepi tayo aggī—āhuneyyaggi, gahapataggi, dakkhiṇeyyaggi. |
Other three fires—the fire worthy of offerings, the householder's fire, the fire worthy of gifts. |
Tividhena rūpasaṅgaho—sanidassanasappaṭighaṁ rūpaṁ, anidassanasappaṭighaṁ rūpaṁ, anidassanaappaṭighaṁ rūpaṁ. |
In three ways is form comprehended—form that is visible and impinges, form that is invisible and impinges, form that is invisible and does not impinge. |
Tayo saṅkhārā—puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro. |
Three volitional formations—meritorious volitional formation, demeritorious volitional formation, imperturbable volitional formation. |
Tayo puggalā—sekkho puggalo, asekkho puggalo, nevasekkho nāsekkho puggalo. |
Three types of individuals—the trainee individual, the accomplished individual, the neither-trainee-nor-accomplished individual. |
Tayo therā—jātithero, dhammathero, sammutithero. |
Three elders—elder by birth, elder by Dhamma, elder by convention. |
Tīṇi puññakiriyavatthūni—dānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu. |
Three bases of meritorious action—the basis of meritorious action consisting of giving, the basis of meritorious action consisting of virtue, the basis of meritorious action consisting of development. |
Tīṇi codanāvatthūni—diṭṭhena, sutena, parisaṅkāya. |
Three grounds for admonition—by what is seen, by what is heard, by suspicion. |
Tisso kāmūpapattiyo—santāvuso sattā paccupaṭṭhitakāmā, te paccupaṭṭhitesu kāmesu vasaṁ vattenti, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. |
Three sensual rebirths—There are, friends, beings with present sensuality; they live under the sway of present sensuality, such as some humans and some in the lower realms. |
Ayaṁ paṭhamā kāmūpapatti. |
This is the first sensual rebirth. |
Santāvuso, sattā nimmitakāmā, te nimminitvā nimminitvā kāmesu vasaṁ vattenti, seyyathāpi devā nimmānaratī. |
There are, friends, beings who create sensuality; having created it, they live under the sway of sensuality, such as the devas of the Nimmanarati. |
Ayaṁ dutiyā kāmūpapatti. |
This is the second sensual rebirth. |
Santāvuso sattā paranimmitakāmā, te paranimmitesu kāmesu vasaṁ vattenti, seyyathāpi devā paranimmitavasavattī. |
There are, friends, beings whose sensuality is created by others; they live under the sway of sensuality created by others, such as the devas of the Paranimmitavasavatti. |
Ayaṁ tatiyā kāmūpapatti. |
This is the third sensual rebirth. |
Tisso sukhūpapattiyo—santāvuso sattā uppādetvā uppādetvā sukhaṁ viharanti, seyyathāpi devā brahmakāyikā. |
Three pleasant rebirths—There are, friends, beings who, having produced pleasure, live in pleasure, such as the Brahmas of the Brahma-assembly. |
Ayaṁ paṭhamā sukhūpapatti. |
This is the first pleasant rebirth. |
Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. |
There are, friends, beings who are completely pervaded, fully saturated, and overflowing with pleasure. |
Te kadāci karahaci udānaṁ udānenti: |
They occasionally utter an exclamation: 'Oh, pleasure! Oh, pleasure!' such as the Abhassara devas. |
‘aho sukhaṁ, aho sukhan’ti, seyyathāpi devā ābhassarā. |
This is the second pleasant rebirth. |
Ayaṁ dutiyā sukhūpapatti. |
There are, friends, beings who are completely pervaded, fully saturated, and overflowing with pleasure. |
Santāvuso, sattā sukhena abhisannā parisannā paripūrā paripphuṭā. |
They experience pleasure while dwelling quietly, such as the Subhakinha devas. |
Te santaṁyeva tusitā sukhaṁ paṭisaṁvedenti, seyyathāpi devā subhakiṇhā. |
This is the third pleasant rebirth. |
Ayaṁ tatiyā sukhūpapatti. |
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Tisso paññā—sekkhā paññā, asekkhā paññā, nevasekkhānāsekkhā paññā. |
Three kinds of wisdom—the wisdom of a trainee, the wisdom of an accomplished one, the wisdom of neither-trainee-nor-accomplished one. |
Aparāpi tisso paññā—cintāmayā paññā, sutamayā paññā, bhāvanāmayā paññā. |
Also, three other kinds of wisdom—wisdom born of thought, wisdom born of learning, wisdom born of development. |
Tīṇāvudhāni—sutāvudhaṁ, pavivekāvudhaṁ, paññāvudhaṁ. |
Three weapons—the weapon of learning, the weapon of seclusion, the weapon of wisdom. |
Tīṇindriyāni—anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ. |
Three faculties—the faculty of knowing the unknown, the faculty of knowledge, the faculty of the one who knows. |
Tīṇi cakkhūni—maṁsacakkhu, dibbacakkhu, paññācakkhu. |
Three eyes—the physical eye, the divine eye, the wisdom eye. |
Tisso sikkhā—adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā. |
Three trainings—the training in higher virtue, the training in higher mind, the training in higher wisdom. |
Tisso bhāvanā—kāyabhāvanā, cittabhāvanā, paññābhāvanā. |
Three developments—bodily development, mental development, wisdom development. |
Tīṇi anuttariyāni—dassanānuttariyaṁ, paṭipadānuttariyaṁ, vimuttānuttariyaṁ. |
Three supremacies—the supremacy of vision, the supremacy of practice, the supremacy of liberation. |
Tayo samādhī—savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi. |
Three concentrations—concentration with initial application and sustained application, concentration with sustained application only, concentration without initial application and sustained application. |
Aparepi tayo samādhī—suññato samādhi, animitto samādhi, appaṇihito samādhi. |
Also, other three concentrations—the void concentration, the signless concentration, the desireless concentration. |
Tīṇi soceyyāni—kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ. |
Three purities—purity of bodily conduct, purity of verbal conduct, purity of mental conduct. |
Tīṇi moneyyāni—kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ. |
Three sagacities—sagacity of body, sagacity of speech, sagacity of mind. |
Tīṇi kosallāni—āyakosallaṁ, apāyakosallaṁ, upāyakosallaṁ. |
Three skills—skill in gain, skill in loss, skill in means. |
Tayo madā—ārogyamado, yobbanamado, jīvitamado. |
Three intoxications—intoxication with health, intoxication with youth, intoxication with life. |
Tīṇi ādhipateyyāni—attādhipateyyaṁ, lokādhipateyyaṁ, dhammādhipateyyaṁ. |
Three supremacies—self-supremacy, world-supremacy, Dhamma-supremacy. |
Tīṇi kathāvatthūni—atītaṁ vā addhānaṁ ārabbha kathaṁ katheyya: |
Three topics of conversation—one might speak about the past time, saying: 'Thus it was in the past'; one might speak about the future time, saying: 'Thus it will be in the future'; one might speak about the present time, saying: 'Thus it is in the present.' |
‘evaṁ ahosi atītamaddhānan’ti; |
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anāgataṁ vā addhānaṁ ārabbha kathaṁ katheyya: |
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‘evaṁ bhavissati anāgatamaddhānan’ti; |
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etarahi vā paccuppannaṁ addhānaṁ ārabbha kathaṁ katheyya: |
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‘evaṁ hoti etarahi paccuppannaṁ addhānan’ti. |
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Tisso vijjā—pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāteñāṇaṁ vijjā, āsavānaṁ khayeñāṇaṁ vijjā. |
Three kinds of true knowledge—the true knowledge of recollecting past lives, the true knowledge of the passing away and reappearing of beings, the true knowledge of the destruction of the taints. |
Tayo vihārā—dibbo vihāro, brahmā vihāro, ariyo vihāro. |
Three abodes—the divine abode, the Brahma abode, the noble abode. |
Tīṇi pāṭihāriyāni—iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ. |
Three miracles—the miracle of psychic power, the miracle of telepathy, the miracle of instruction. |
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena tayo dhammā sammadakkhātā. |
These, friends, are the three principles that have been perfectly expounded by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One. |
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. |
Therein, all should chant together… for the good, welfare, and happiness of devas and humans. |
4. Catukka |
4. The Fours |
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā. |
Friends, by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One, four principles have been perfectly expounded. |
Tattha sabbeheva saṅgāyitabbaṁ, na vivaditabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. |
Therein, all should chant together, not dispute… for the good, welfare, and happiness of devas and humans. |
Katame cattāro? |
What are the four? |
Cattāro satipaṭṭhānā. |
Four foundations of mindfulness. |
Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. |
Here, friends, a bhikkhu dwells contemplating the body as a body, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. |
Vedanāsu vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
He dwells contemplating feelings as feelings… mind as mind… phenomena as phenomena, ardent, clearly comprehending, mindful, having removed covetousness and distress in the world. |
Cattāro sammappadhānā. |
Four right exertions. |
Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. |
Here, friends, a bhikkhu generates desire for the non-arising of unarisen evil unwholesome states; he makes 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 states; he makes 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 states; he makes 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 maintenance, non-confusion, increase, plenitude, development, and culmination of arisen wholesome states; he makes effort, arouses energy, exerts his mind, and strives. |
Cattāro iddhipādā. |
Four bases of spiritual power. |
Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. |
Here, friends, a bhikkhu develops the base of spiritual power endowed with concentration due to desire and volitional formations. |
Cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. |
He develops the base of spiritual power endowed with concentration due to mind and volitional formations. |
Vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. |
He develops the base of spiritual power endowed with concentration due to energy and volitional formations. |
Vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. |
He develops the base of spiritual power endowed with concentration due to investigation and volitional formations. |
Cattāri jhānāni. |
Four jhanas. |
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, friends, secluded from sensuality, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, which is accompanied by initial application and sustained application, born of seclusion, with rapture and pleasure. |
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. |
With the subsiding of initial application and sustained application, he enters and dwells in the second jhana, which has internal confidence and unification of mind, is without initial application and sustained application, born of concentration, with rapture and pleasure. |
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: |
With the fading away of rapture, he dwells in equanimity, mindful and clearly comprehending, and experiences pleasure with the body, of which the Noble Ones declare: 'He dwells in pleasure with equanimity and mindfulness.' Thus he enters and dwells in the third jhana. |
‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. |
With the abandonment of pleasure and pain, and with the disappearance of former joy and sorrow, he enters and dwells in the fourth jhana, which is neither-painful-nor-pleasant and purified by equanimity and mindfulness. |
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
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Catasso samādhibhāvanā. |
Four developments of concentration. |
Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati. |
There is, friends, a development of concentration that, when developed and repeatedly practiced, leads to a pleasant dwelling in this very life. |
Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati. |
There is, friends, a development of concentration that, when developed and repeatedly practiced, leads to the acquisition of knowledge and vision. |
Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati. |
There is, friends, a development of concentration that, when developed and repeatedly practiced, leads to mindfulness and clear comprehension. |
Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati. |
There is, friends, a development of concentration that, when developed and repeatedly practiced, leads to the destruction of the taints. |
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati? |
And what, friends, is the development of concentration that, when developed and repeatedly practiced, leads to a pleasant dwelling in this very life? |
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ … pe… catutthaṁ jhānaṁ upasampajja viharati. |
Here, friends, a bhikkhu, secluded from sensuality, secluded from unwholesome states, enters and dwells in the first jhana… up to the fourth jhana. |
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati. |
This, friends, is the development of concentration that, when developed and repeatedly practiced, leads to a pleasant dwelling in this very life. |
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati? |
And what, friends, is the development of concentration that, when developed and repeatedly practiced, leads to the acquisition of knowledge and vision? |
Idhāvuso, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. |
Here, friends, a bhikkhu attends to the perception of light, he fixes his mind on the perception of daytime, 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 endowed with radiance. |
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṁvattati. |
This, friends, is the development of concentration that, when developed and repeatedly practiced, leads to the acquisition of knowledge and vision. |
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati? |
And what, friends, is the development of concentration that, when developed and repeatedly practiced, leads to mindfulness and clear comprehension? |
Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. |
Here, friends, a bhikkhu's feelings arise known, they persist known, they cease known. |
Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. |
His perceptions arise known, they persist known, they cease known. |
Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. |
His thoughts arise known, they persist known, they cease known. |
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati. |
This, friends, is the development of concentration that, when developed and repeatedly practiced, leads to mindfulness and clear comprehension. |
Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati? |
And what, friends, is the development of concentration that, when developed and repeatedly practiced, leads to the destruction of the taints? |
Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati. |
Here, friends, a bhikkhu dwells contemplating the arising and passing away in the five aggregates subject to clinging. |
Iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo. |
Thus: 'Such is form, such is the origin of form, such is the passing away of form. |
Iti vedanā …pe… iti saññā … iti saṅkhārā … iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo. |
Such is feeling… such is perception… such are volitional formations… such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.' |
Ayaṁ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati. |
This, friends, is the development of concentration that, when developed and repeatedly practiced, leads to the destruction of the taints. |
Catasso appamaññā. |
Four immeasurables. |
Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. |
Here, friends, a bhikkhu dwells pervading one direction with a mind imbued with loving-kindness. |
Tathā dutiyaṁ. |
So too the second, so too the third, so too the fourth. |
Tathā tatiyaṁ. |
Thus above, below, around, everywhere, to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, immeasurable, without hostility, without ill will. |
Tathā catutthaṁ. |
He dwells pervading one direction with a mind imbued with compassion… with a mind imbued with appreciative joy… with a mind imbued with equanimity. |
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
So too the second, so too the third, so too the fourth. |
Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati. |
Thus above, below, around, everywhere, to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, immeasurable, without hostility, without ill will. |
Tathā dutiyaṁ. |
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Tathā tatiyaṁ. |
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Tathā catutthaṁ. |
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Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. |
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Cattāro āruppā. |
Four formless attainments. |
Idhāvuso, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. |
Here, friends, a bhikkhu, by completely surmounting perceptions of form, by the disappearance of perceptions of sensory impingement, by not attending to perceptions of diversity, thinking: 'Space is infinite,' enters and dwells in the sphere of infinite space. |
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. |
By completely surmounting the sphere of infinite space, thinking: 'Consciousness is infinite,' he enters and dwells in the sphere of infinite consciousness. |
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. |
By completely surmounting the sphere of infinite consciousness, thinking: 'There is nothingness,' he enters and dwells in the sphere of nothingness. |
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. |
By completely surmounting the sphere of nothingness, he enters and dwells in the sphere of neither perception nor non-perception. |
Cattāri apassenāni. |
Four supports. |
Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti. |
Here, friends, a bhikkhu uses one thing with careful consideration, endures one thing with careful consideration, avoids one thing with careful consideration, removes one thing with careful consideration. |
Cattāro ariyavaṁsā. |
Four noble lineages. |
Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; |
Here, friends, a bhikkhu is content with whatever robes he gets, and praises contentment with whatever robes he gets; he does not engage in unseemly searching for robes; |
aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; |
not having obtained robes, he is not agitated; having obtained robes, he uses them unattached, uninfatuated, unentangled, seeing the danger, and with wisdom of escape; |
tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. |
and by that contentment with whatever robes he gets, he neither exalts himself nor disparages others. |
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: |
One who is diligent, not lazy, clearly comprehending, and mindful in this regard, friends, is called: |
‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’. |
'A bhikkhu established in the ancient, foremost noble lineage.' |
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; |
Furthermore, friends, a bhikkhu is content with whatever almsfood he gets, and praises contentment with whatever almsfood he gets; he does not engage in unseemly searching for almsfood; |
aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; |
not having obtained almsfood, he is not agitated; having obtained almsfood, he uses it unattached, uninfatuated, unentangled, seeing the danger, and with wisdom of escape; |
tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. |
and by that contentment with whatever almsfood he gets, he neither exalts himself nor disparages others. |
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: |
One who is diligent, not lazy, clearly comprehending, and mindful in this regard, friends, is called: |
‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’. |
'A bhikkhu established in the ancient, foremost noble lineage.' |
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; |
Furthermore, friends, a bhikkhu is content with whatever lodging he gets, and praises contentment with whatever lodging he gets; he does not engage in unseemly searching for lodging; |
aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; |
not having obtained lodging, he is not agitated; having obtained lodging, he uses it unattached, uninfatuated, unentangled, seeing the danger, and with wisdom of escape; |
tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. |
and by that contentment with whatever lodging he gets, he neither exalts himself nor disparages others. |
Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: |
One who is diligent, not lazy, clearly comprehending, and mindful in this regard, friends, is called: |
‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’. |
'A bhikkhu established in the ancient, foremost noble lineage.' |
Puna caparaṁ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; |
Furthermore, friends, a bhikkhu delights in abandoning and is dedicated to abandoning; he delights in development and is dedicated to development; |
tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṁseti na paraṁ vambheti. |
and by that delight in abandoning and dedication to abandoning, delight in development and dedication to development, he neither exalts himself nor disparages others. |
Yo hi tattha dakkho analaso sampajāno paṭissato ayaṁ vuccatāvuso: |
One who is diligent, not lazy, clearly comprehending, and mindful in this regard, friends, is called: |
‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’. |
'A bhikkhu established in the ancient, foremost noble lineage.' |
Cattāri padhānāni. |
Four exertions. |
Saṁvarapadhānaṁ pahānapadhānaṁ bhāvanāpadhānaṁ anurakkhaṇāpadhānaṁ. |
The exertion of restraint, the exertion of abandoning, the exertion of development, the exertion of protection. |
Katamañcāvuso, saṁvarapadhānaṁ? |
And what, friends, is the exertion of restraint? |
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. |
Here, friends, a bhikkhu, having seen a form with the eye, is 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. |
Because if he were to dwell with the eye-faculty unrestrained, evil unwholesome states of covetousness and distress would flow into him; for its restraint, he practices, he guards the eye-faculty, he undertakes restraint over the eye-faculty. |
Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. |
Having heard a sound with the ear… having smelt an odor with the nose… having tasted a flavor with the tongue… having touched a tangible object with the body… having cognized a mental phenomenon with the mind, he is 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. |
Because if he were to dwell with the mind-faculty unrestrained, evil unwholesome states of covetousness and distress would flow into him; for its restraint, he practices, he guards the mind-faculty, he undertakes restraint over the mind-faculty. |
Idaṁ vuccatāvuso, saṁvarapadhānaṁ. |
This, friends, is called the exertion of restraint. |
Katamañcāvuso, pahānapadhānaṁ? |
And what, friends, is the exertion of abandoning? |
Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti; |
Here, bhikkhus, a bhikkhu does not tolerate arisen sensual thoughts; he abandons them, dispels them, makes an end of them, and brings them to naught. |
uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṁ karoti anabhāvaṁ gameti. |
He does not tolerate arisen thoughts of ill will… arisen thoughts of harming… arisen evil unwholesome states; he abandons them, dispels them, makes an end of them, and brings them to naught. |
Idaṁ vuccatāvuso, pahānapadhānaṁ. |
This, friends, is called the exertion of abandoning. |
Katamañcāvuso, bhāvanāpadhānaṁ? |
And what, friends, is the exertion of development? |
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, dhammavicayasambojjhaṅgaṁ bhāveti … vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. |
Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based on seclusion, dispassion, and cessation, and ripens in relinquishment; he develops the enlightenment factor of discrimination of phenomena… the enlightenment factor of energy… the enlightenment factor of rapture… the enlightenment factor of tranquility… the enlightenment factor of concentration… the enlightenment factor of equanimity, which is based on seclusion, dispassion, and cessation, and ripens in relinquishment. |
Idaṁ vuccatāvuso, bhāvanāpadhānaṁ. |
This, friends, is called the exertion of development. |
Katamañcāvuso, anurakkhaṇāpadhānaṁ? |
And what, friends, is the exertion of protection? |
Idhāvuso, bhikkhu uppannaṁ bhadrakaṁ samādhinimittaṁ anurakkhati—aṭṭhikasaññaṁ, puḷuvakasaññaṁ, vinīlakasaññaṁ, vicchiddakasaññaṁ, uddhumātakasaññaṁ. |
Here, friends, a bhikkhu protects an arisen good sign of concentration—the perception of bones, the perception of worms, the perception of blueness, the perception of being cut up, the perception of being bloated. |
Idaṁ vuccatāvuso, anurakkhaṇāpadhānaṁ. |
This, friends, is called the exertion of protection. |
Cattāri ñāṇāni—dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ. |
Four kinds of knowledge—knowledge of the Dhamma, knowledge of inference, knowledge of analysis, knowledge of convention. |
Aparānipi cattāri ñāṇāni—dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ. |
Also, other four kinds of knowledge—knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the path leading to the cessation of suffering. |
Cattāri sotāpattiyaṅgāni—sappurisasaṁsevo, saddhammassavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti. |
Four factors of stream-entry—association with good persons, hearing the good Dhamma, proper attention, practice in accordance with the Dhamma. |
Cattāri sotāpannassa aṅgāni. |
Four qualities of a stream-enterer. |
Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti: |
Here, friends, a noble-one's-disciple is endowed with unshakable confidence in the Buddha: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho, bhagavā’ti. |
'Indeed, the Blessed One is an Arahant, Perfectly Awakened, endowed with true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.' |
Dhamme aveccappasādena samannāgato hoti: |
He is endowed with unshakable confidence in 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.' |
Saṅghe aveccappasādena samannāgato hoti: |
He is endowed with unshakable confidence in 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 well, practicing uprightly, practicing insightfully, practicing respectfully, that is, the four pairs of persons, the eight types of 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.' |
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi. |
He is endowed with virtues dear to the Noble Ones, unbroken, untorn, unblemished, unblotched, liberating, praised by the wise, ungrasped, conducive to concentration. |
Cattāri sāmaññaphalāni—sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ. |
Four fruits of recluseship—the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship. |
Catasso dhātuyo—pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu. |
Four elements—the earth element, the water element, the fire element, the wind element. |
Cattāro āhārā—kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. |
Four kinds of nutriment—physical food, gross or subtle; contact is the second; mental volition is the third; consciousness is the fourth. |
Catasso viññāṇaṭṭhitiyo. |
Four stations of consciousness. |
Rūpūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati rūpārammaṇaṁ rūpappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati; |
Here, friends, consciousness, if it stands, stands relying on form, supported by form, taking delight in form, it comes to growth, increase, and plenitude; |
vedanūpāyaṁ vā āvuso … saññūpāyaṁ vā, āvuso …pe… saṅkhārūpāyaṁ vā, āvuso, viññāṇaṁ tiṭṭhamānaṁ tiṭṭhati saṅkhārārammaṇaṁ saṅkhārappatiṭṭhaṁ nandūpasecanaṁ vuddhiṁ virūḷhiṁ vepullaṁ āpajjati. |
or consciousness, friends, if it stands, stands relying on feeling… relying on perception… relying on volitional formations, supported by volitional formations, taking delight in volitional formations, it comes to growth, increase, and plenitude. |
Cattāri agatigamanāni—chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. |
Four wrong courses—going on a wrong course through desire, going on a wrong course through hatred, going on a wrong course through delusion, going on a wrong course through fear. |
Cattāro taṇhuppādā—cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; |
Four origins of craving—craving, friends, arises for a bhikkhu if it arises due to robes; |
piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; |
craving, friends, arises for a bhikkhu if it arises due to almsfood; |
senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; |
craving, friends, arises for a bhikkhu if it arises due to lodging; |
itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati. |
craving, friends, arises for a bhikkhu if it arises due to rebirth in this or that state of existence. |
Catasso paṭipadā—dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. |
Four paths—painful practice with sluggish direct knowledge, painful practice with swift direct knowledge, pleasant practice with sluggish direct knowledge, pleasant practice with swift direct knowledge. |
Aparāpi catasso paṭipadā—akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā. |
Also, other four paths—the impatient path, the patient path, the tamed path, the calm path. |
Cattāri dhammapadāni—anabhijjhā dhammapadaṁ, abyāpādo dhammapadaṁ, sammāsati dhammapadaṁ, sammāsamādhi dhammapadaṁ. |
Four Dhamma footings—non-covetousness is a Dhamma footing, non-ill will is a Dhamma footing, right mindfulness is a Dhamma footing, right concentration is a Dhamma footing. |
Cattāri dhammasamādānāni—atthāvuso, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ. |
Four ways of undertaking the Dhamma—There is, friends, an undertaking of the Dhamma that is painful in the present and has a painful result in the future. |
Atthāvuso, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ. |
There is, friends, an undertaking of the Dhamma that is painful in the present and has a pleasant result in the future. |
Atthāvuso, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ. |
There is, friends, an undertaking of the Dhamma that is pleasant in the present and has a painful result in the future. |
Atthāvuso, dhammasamādānaṁ paccuppannasukhañceva āyatiñca sukhavipākaṁ. |
There is, friends, an undertaking of the Dhamma that is pleasant in the present and has a pleasant result in the future. |
Cattāro dhammakkhandhā—sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho. |
Four aggregates of Dhamma—the aggregate of virtue, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation. |
Cattāri balāni—vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ. |
Four powers—the power of energy, the power of mindfulness, the power of concentration, the power of wisdom. |
Cattāri adhiṭṭhānāni—paññādhiṭṭhānaṁ, saccādhiṭṭhānaṁ, cāgādhiṭṭhānaṁ, upasamādhiṭṭhānaṁ. |
Four determinations—the determination of wisdom, the determination of truth, the determination of relinquishment, the determination of peace. |
Cattāri pañhabyākaraṇāni—ekaṁsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho. |
Four ways of answering questions—a question to be answered definitively, a question to be answered by analysis, a question to be answered by counter-question, a question to be set aside. |
Cattāri kammāni—atthāvuso, kammaṁ kaṇhaṁ kaṇhavipākaṁ. |
Four kinds of action—There is, friends, action that is dark with dark result. |
Atthāvuso, kammaṁ sukkaṁ sukkavipākaṁ. |
There is, friends, action that is bright with bright result. |
Atthāvuso, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ. |
There is, friends, action that is dark and bright with dark and bright result. |
Atthāvuso, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati. |
There is, friends, action that is neither dark nor bright with neither dark nor bright result, leading to the destruction of action. |
Cattāro sacchikaraṇīyā dhammā—pubbenivāso satiyā sacchikaraṇīyo; |
Four Dhamma to be realized—recollection of past lives is to be realized by mindfulness; |
sattānaṁ cutūpapāto cakkhunā sacchikaraṇīyo; |
the passing away and reappearing of beings is to be realized by the eye; |
aṭṭha vimokkhā kāyena sacchikaraṇīyā; |
the eight liberations are to be realized by the body; |
āsavānaṁ khayo paññāya sacchikaraṇīyo. |
the destruction of the taints is to be realized by wisdom. |
Cattāro oghā—kāmogho, bhavogho, diṭṭhogho, avijjogho. |
Four floods—the flood of sensuality, the flood of existence, the flood of views, the flood of ignorance. |
Cattāro yogā—kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. |
Four yokes—the yoke of sensuality, the yoke of existence, the yoke of views, the yoke of ignorance. |
Cattāro visaññogā—kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo. |
Four unyokings—unyoking from the yoke of sensuality, unyoking from the yoke of existence, unyoking from the yoke of views, unyoking from the yoke of ignorance. |
Cattāro ganthā—abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho. |
Four bodily ties—covetousness is a bodily tie, ill will is a bodily tie, adherence to rites and rituals is a bodily tie, adherence to the belief 'This is the truth' is a bodily tie. |
Cattāri upādānāni—kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. |
Four kinds of clinging—clinging to sensuality, clinging to views, clinging to rites and rituals, clinging to a doctrine of self. |
Catasso yoniyo—aṇḍajayoni, jalābujayoni, saṁsedajayoni, opapātikayoni. |
Four kinds of birth—egg-born, womb-born, moisture-born, spontaneously born. |
Catasso gabbhāvakkantiyo. |
Four modes of entering the womb. |
Idhāvuso, ekacco asampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ paṭhamā gabbhāvakkanti. |
Here, friends, some individual enters a mother's womb without clear comprehension, stays in the mother's womb without clear comprehension, and emerges from the mother's womb without clear comprehension. This is the first mode of entering the womb. |
Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, asampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ dutiyā gabbhāvakkanti. |
Furthermore, friends, here some individual enters a mother's womb with clear comprehension, stays in the mother's womb without clear comprehension, and emerges from the mother's womb without clear comprehension. This is the second mode of entering the womb. |
Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṁ tatiyā gabbhāvakkanti. |
Furthermore, friends, here some individual enters a mother's womb with clear comprehension, stays in the mother's womb with clear comprehension, and emerges from the mother's womb without clear comprehension. This is the third mode of entering the womb. |
Puna caparaṁ, āvuso, idhekacco sampajāno mātukucchiṁ okkamati, sampajāno mātukucchismiṁ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṁ catutthā gabbhāvakkanti. |
Furthermore, friends, here some individual enters a mother's womb with clear comprehension, stays in the mother's womb with clear comprehension, and emerges from the mother's womb with clear comprehension. This is the fourth mode of entering the womb. |
Cattāro attabhāvapaṭilābhā. |
Four acquisitions of a self. |
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā. |
There is, friends, an acquisition of a self in which only one's own volition functions, not another's volition. |
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā. |
There is, friends, an acquisition of a self in which only another's volition functions, not one's own volition. |
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca. |
There is, friends, an acquisition of a self in which both one's own volition and another's volition function. |
Atthāvuso, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā. |
There is, friends, an acquisition of a self in which neither one's own volition nor another's volition functions. |
Catasso dakkhiṇāvisuddhiyo. |
Four purifications of offerings. |
Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato. |
There is, friends, an offering that is purified by the giver, not by the recipient. |
Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato. |
There is, friends, an offering that is purified by the recipient, not by the giver. |
Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato. |
There is, friends, an offering that is purified neither by the giver nor by the recipient. |
Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca. |
There is, friends, an offering that is purified both by the giver and by the recipient. |
Cattāri saṅgahavatthūni—dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā. |
Four bases of cohesion—giving, kind words, beneficial conduct, impartiality. |
Cattāro anariyavohārā—musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo. |
Four ignoble speeches—lying, divisive speech, harsh speech, idle chatter. |
Cattāro ariyavohārā—musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī. |
Four noble speeches—abstinence from lying, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter. |
Aparepi cattāro anariyavohārā—adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā. |
Also, other four ignoble speeches—speaking of the unseen as seen, speaking of the unheard as heard, speaking of the unperceived as perceived, speaking of the uncognized as cognized. |
Aparepi cattāro ariyavohārā—adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā. |
Also, other four noble speeches—speaking of the unseen as unseen, speaking of the unheard as unheard, speaking of the unperceived as unperceived, speaking of the uncognized as uncognized. |
Aparepi cattāro anariyavohārā—diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā. |
Also, other four ignoble speeches—speaking of the seen as unseen, speaking of the heard as unheard, speaking of the perceived as unperceived, speaking of the cognized as uncognized. |
Aparepi cattāro ariyavohārā—diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā. |
Also, other four noble speeches—speaking of the seen as seen, speaking of the heard as heard, speaking of the perceived as perceived, speaking of the cognized as cognized. |
Cattāro puggalā. |
Four kinds of individuals. |
Idhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. |
Here, friends, some individual torments himself, devoted to the practice of self-torment. |
Idhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. |
Here, friends, some individual torments others, devoted to the practice of tormenting others. |
Idhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto. |
Here, friends, some individual torments both himself, devoted to the practice of self-torment, and others, devoted to the practice of tormenting others. |
Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. |
Here, friends, some individual neither torments himself nor torments others, not devoted to the practice of self-torment, nor to the practice of tormenting others. |
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. |
Being untormented himself and not tormenting others, he is here and now unburdened, extinguished, cooled, experiencing pleasure, dwelling with a Brahma-like self. |
Aparepi cattāro puggalā. |
Also, other four kinds of individuals. |
Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya. |
Here, friends, some individual practices for his own good, not for the good of others. |
Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya. |
Here, friends, some individual practices for the good of others, not for his own good. |
Idhāvuso, ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya. |
Here, friends, some individual practices neither for his own good nor for the good of others. |
Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca. |
Here, friends, some individual practices both for his own good and for the good of others. |
Aparepi cattāro puggalā—tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano. |
Also, other four individuals—dark to dark destination, dark to bright destination, bright to dark destination, bright to bright destination. |
Aparepi cattāro puggalā—samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo. |
Also, other four individuals—a monk immovable, a monk like a lotus, a monk like a white lotus, a very refined monk among monks. |
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā; |
These, friends, are the four principles that have been perfectly expounded by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One; |
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. |
therein, all should chant together… for the good, welfare, and happiness of devas and humans. |
Paṭhamabhāṇavāro niṭṭhito. |
The First Recitation Section is finished. |
5. Pañcaka |
5. The Fives |
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā. |
Friends, by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One, five principles have been perfectly expounded. |
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. |
Therein, all should chant together… for the good, welfare, and happiness of devas and humans. |
Katame pañca? |
What are the five? |
Pañcakkhandhā. Rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. |
Five aggregates. The aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of volitional formations, the aggregate of consciousness. |
Pañcupādānakkhandhā. Rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho. |
Five aggregates subject to clinging. The aggregate of form subject to clinging, the aggregate of feeling subject to clinging, the aggregate of perception subject to clinging, the aggregate of volitional formations subject to clinging, the aggregate of consciousness subject to clinging. |
Pañca kāmaguṇā. |
Five cords of sensuality. |
Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā, sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasañhitā rajanīyā. |
Forms cognizable by the eye that are desirable, agreeable, pleasing, lovely, associated with sensuality, and exciting; sounds cognizable by the ear… odors cognizable by the nose… flavors cognizable by the tongue… tangible objects cognizable by the body that are desirable, agreeable, pleasing, lovely, associated with sensuality, and exciting. |
Pañca gatiyo—nirayo, tiracchānayoni, pettivisayo, manussā, devā. |
Five destinations—hell, animal realm, ghost realm, humans, devas. |
Pañca macchariyāni—āvāsamacchariyaṁ, kulamacchariyaṁ, lābhamacchariyaṁ, vaṇṇamacchariyaṁ, dhammamacchariyaṁ. |
Five kinds of stinginess—stinginess regarding dwellings, stinginess regarding families, stinginess regarding gain, stinginess regarding praise, stinginess regarding Dhamma. |
Pañca nīvaraṇāni—kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. |
Five hindrances—the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. |
Pañca orambhāgiyāni saṁyojanāni—sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, kāmacchando, byāpādo. |
Five lower fetters—identity view, doubt, adherence to rites and rituals, sensual desire, ill will. |
Pañca uddhambhāgiyāni saṁyojanāni—rūparāgo, arūparāgo, māno, uddhaccaṁ, avijjā. |
Five higher fetters—lust for form, lust for formlessness, conceit, restlessness, ignorance. |
Pañca sikkhāpadāni—pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, surāmerayamajjappamādaṭṭhānā veramaṇī. |
Five training rules—abstinence from taking life, abstinence from taking what is not given, abstinence from misconduct in sensual pleasures, abstinence from false speech, abstinence from distilled and fermented intoxicants that are the basis for heedlessness. |
Pañca abhabbaṭṭhānāni. |
Five impossibilities. |
Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ. |
It is impossible, friends, for a bhikkhu whose taints are destroyed to intentionally deprive a living being of life. |
Abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ. |
It is impossible for a bhikkhu whose taints are destroyed to take what is not given with the intention of stealing. |
Abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ. |
It is impossible for a bhikkhu whose taints are destroyed to engage in sexual intercourse. |
Abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ. |
It is impossible for a bhikkhu whose taints are destroyed to speak intentional falsehood. |
Abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto. |
It is impossible for a bhikkhu whose taints are destroyed to enjoy stored sensual pleasures as he did when he was a householder. |
Pañca byasanāni—ñātibyasanaṁ, bhogabyasanaṁ, rogabyasanaṁ, sīlabyasanaṁ, diṭṭhibyasanaṁ. |
Five misfortunes—misfortune through relatives, misfortune through wealth, misfortune through disease, misfortune through virtue, misfortune through view. |
Nāvuso, sattā ñātibyasanahetu vā bhogabyasanahetu vā rogabyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. |
It is not, friends, on account of misfortune through relatives, or misfortune through wealth, or misfortune through disease, that beings, at the break-up of the body, after death, are reborn in the lower realms, in a bad destination, in the abyss, in hell. |
Sīlabyasanahetu vā, āvuso, sattā diṭṭhibyasanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. |
It is, friends, on account of misfortune through virtue or misfortune through view that beings, at the break-up of the body, after death, are reborn in the lower realms, in a bad destination, in the abyss, in hell. |
Pañca sampadā—ñātisampadā, bhogasampadā, ārogyasampadā, sīlasampadā, diṭṭhisampadā. |
Five accomplishments—accomplishment through relatives, accomplishment through wealth, accomplishment through health, accomplishment through virtue, accomplishment through view. |
Nāvuso, sattā ñātisampadāhetu vā bhogasampadāhetu vā ārogyasampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. |
It is not, friends, on account of accomplishment through relatives, or accomplishment through wealth, or accomplishment through health, that beings, at the break-up of the body, after death, are reborn in a good destination, in the heavenly world. |
Sīlasampadāhetu vā, āvuso, sattā diṭṭhisampadāhetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. |
It is, friends, on account of accomplishment through virtue or accomplishment through view that beings, at the break-up of the body, after death, are reborn in a good destination, in the heavenly world. |
Pañca ādīnavā dussīlassa sīlavipattiyā. |
Five disadvantages for a morally unvirtuous person due to his failure in virtue. |
Idhāvuso, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati, ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā. |
Here, friends, a morally unvirtuous person, one who has failed in virtue, because of heedlessness, incurs a great loss of wealth; this is the first disadvantage for a morally unvirtuous person due to his failure in virtue. |
Puna caparaṁ, āvuso, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati, ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā. |
Furthermore, friends, for a morally unvirtuous person, one who has failed in virtue, a bad reputation spreads; this is the second disadvantage for a morally unvirtuous person due to his failure in virtue. |
Puna caparaṁ, āvuso, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, avisārado upasaṅkamati maṅkubhūto, ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā. |
Furthermore, friends, a morally unvirtuous person, one who has failed in virtue, whatever assembly he approaches—be it an assembly of khattiyas, brahmins, householders, or recluses—he approaches it without confidence and with a downcast face; this is the third disadvantage for a morally unvirtuous person due to his failure in virtue. |
Puna caparaṁ, āvuso, dussīlo sīlavipanno sammūḷho kālaṁ karoti, ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā. |
Furthermore, friends, a morally unvirtuous person, one who has failed in virtue, dies confused; this is the fourth disadvantage for a morally unvirtuous person due to his failure in virtue. |
Puna caparaṁ, āvuso, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati, ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā. |
Furthermore, friends, a morally unvirtuous person, one who has failed in virtue, at the break-up of the body, after death, is reborn in the lower realms, in a bad destination, in the abyss, in hell; this is the fifth disadvantage for a morally unvirtuous person due to his failure in virtue. |
Pañca ānisaṁsā sīlavato sīlasampadāya. |
Five advantages for a morally virtuous person due to his accomplishment in virtue. |
Idhāvuso, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati, ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya. |
Here, friends, a morally virtuous person, one who has accomplished virtue, because of heedfulness, gains a great mass of wealth; this is the first advantage for a morally virtuous person due to his accomplishment in virtue. |
Puna caparaṁ, āvuso, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati, ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya. |
Furthermore, friends, for a morally virtuous person, one who has accomplished virtue, a good reputation spreads; this is the second advantage for a morally virtuous person due to his accomplishment in virtue. |
Puna caparaṁ, āvuso, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ, visārado upasaṅkamati amaṅkubhūto, ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya. |
Furthermore, friends, a morally virtuous person, one who has accomplished virtue, whatever assembly he approaches—be it an assembly of khattiyas, brahmins, householders, or recluses—he approaches it with confidence and without a downcast face; this is the third advantage for a morally virtuous person due to his accomplishment in virtue. |
Puna caparaṁ, āvuso, sīlavā sīlasampanno asammūḷho kālaṁ karoti, ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya. |
Furthermore, friends, a morally virtuous person, one who has accomplished virtue, dies unconfused; this is the fourth advantage for a morally virtuous person due to his accomplishment in virtue. |
Puna caparaṁ, āvuso, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati, ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya. |
Furthermore, friends, a morally virtuous person, one who has accomplished virtue, at the break-up of the body, after death, is reborn in a good destination, in the heavenly world; this is the fifth advantage for a morally virtuous person due to his accomplishment in virtue. |
Codakena, āvuso, bhikkhunā paraṁ codetukāmena pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo. |
Friends, a bhikkhu who wishes to admonish another should first establish five qualities in himself and then admonish the other. |
Kālena vakkhāmi no akālena, bhūtena vakkhāmi no abhūtena, saṇhena vakkhāmi no pharusena, atthasaṁhitena vakkhāmi no anatthasaṁhitena, mettacittena vakkhāmi no dosantarenāti. |
'I will speak at the right time, not at the wrong time; I will speak truthfully, not falsely; I will speak gently, not harshly; I will speak for the purpose, not irrelevantly; I will speak with a mind of loving-kindness, not with inner hate.' |
Codakena, āvuso, bhikkhunā paraṁ codetukāmena ime pañca dhamme ajjhattaṁ upaṭṭhapetvā paro codetabbo. |
Friends, a bhikkhu who wishes to admonish another should first establish these five qualities in himself and then admonish the other. |
Pañca padhāniyaṅgāni. |
Five factors of exertion. |
Idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: |
Here, friends, a bhikkhu has faith; he has faith in the Tathagata's enlightenment: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato, lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
'Indeed, the Blessed One is an Arahant, Perfectly Awakened, endowed with true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.' |
Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. |
He is free from illness and affliction, possessing a good digestive faculty, neither too cold nor too hot, but moderate, suitable for exertion. |
Asaṭho hoti amāyāvī, yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu. |
He is not deceitful or fraudulent, he reveals himself as he truly is to the Teacher or to wise fellow practitioners. |
Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
He lives with aroused energy for the abandoning of unwholesome states and for the acquisition of wholesome states, steadfast, firm in effort, not abandoning the burden in wholesome states. |
Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. |
He is wise, endowed with wisdom that sees the arising and passing away, noble, penetrative, leading to the complete destruction of suffering. |
Pañca suddhāvāsā—avihā, atappā, sudassā, sudassī, akaniṭṭhā. |
Five Pure Abodes—Avihā, Atappā, Sudassā, Sudassī, Akanittha. |
Pañca anāgāmino—antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṁsotoakaniṭṭhagāmī. |
Five non-returners—one who attains final nibbana in the interval, one who attains final nibbana by reducing the time, one who attains final nibbana without exertion, one who attains final nibbana with exertion, one who goes upstream to the Akanittha realm. |
Pañca cetokhilā. |
Five mental barrennesses. |
Idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. |
Here, friends, a bhikkhu doubts about the Teacher, is perplexed, is not fully resolved, and is not clearly confident. |
Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ paṭhamo cetokhilo. |
When a bhikkhu, friends, doubts about the Teacher, is perplexed, is not fully resolved, and is not clearly confident, his mind does not incline to ardor, exertion, perseverance, or striving. |
Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe… saṅghe kaṅkhati vicikicchati … sikkhāya kaṅkhati vicikicchati … sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. |
When his mind does not incline to ardor, exertion, perseverance, or striving, this is the first mental barrenness. |
Yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, ayaṁ pañcamo cetokhilo. |
Furthermore, friends, a bhikkhu doubts about the Dhamma, is perplexed… about the Sangha, is perplexed… about the training, is perplexed… he is angry with his fellow practitioners, displeased, mentally afflicted, and barren. |
| When a bhikkhu, friends, is angry with his fellow practitioners, displeased, mentally afflicted, and barren, his mind does not incline to ardor, exertion, perseverance, or striving. | |
| When his mind does not incline to ardor, exertion, perseverance, or striving, this is the fifth mental barrenness. | |
Pañca cetasovinibandhā. |
|
Idhāvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. |
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Yo so, āvuso, bhikkhu kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
Five mental bindings. |
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
Here, friends, a bhikkhu is not dispassionate towards sensual pleasures, he is not free from desire, not free from affection, not free from thirst, not free from feverishness, not free from craving. |
Ayaṁ paṭhamo cetaso vinibandho. |
When a bhikkhu, friends, is not dispassionate towards sensual pleasures, he is not free from desire, not free from affection, not free from thirst, not free from feverishness, not free from craving, his mind does not incline to ardor, exertion, perseverance, or striving. |
Puna caparaṁ, āvuso, bhikkhu kāye avītarāgo hoti …pe… rūpe avītarāgo hoti …pe… puna caparaṁ, āvuso, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati …pe… puna caparaṁ, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: |
When his mind does not incline to ardor, exertion, perseverance, or striving, this is the first mental binding. |
‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. |
Furthermore, friends, a bhikkhu is not dispassionate towards the body… towards forms… Furthermore, friends, a bhikkhu, having eaten his fill, indulges in the pleasure of lying down, the pleasure of reclining, the pleasure of drowsiness… Furthermore, friends, a bhikkhu undertakes the holy life with the aspiration for a certain class of devas: |
Yo so, āvuso, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: |
'By this virtue, or observance, or austerity, or holy life, may I become a deva or a certain kind of deva.' |
‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
When a bhikkhu, friends, undertakes the holy life with the aspiration for a certain class of devas: |
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
'By this virtue, or observance, or austerity, or holy life, may I become a deva or a certain kind of deva,' his mind does not incline to ardor, exertion, perseverance, or striving. |
Ayaṁ pañcamo cetaso vinibandho. |
When his mind does not incline to ardor, exertion, perseverance, or striving, this is the fifth mental binding. |
Pañcindriyāni—cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. |
Five faculties—the eye-faculty, the ear-faculty, the nose-faculty, the tongue-faculty, the body-faculty. |
Aparānipi pañcindriyāni—sukhindriyaṁ, dukkhindriyaṁ, somanassindriyaṁ, domanassindriyaṁ, upekkhindriyaṁ. |
Also, other five faculties—the faculty of pleasure, the faculty of pain, the faculty of joy, the faculty of sorrow, the faculty of equanimity. |
| Also, other five faculties—the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. | |
Aparānipi pañcindriyāni—saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. |
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| Five elements of escape. | |
Pañca nissaraṇiyā dhātuyo. |
Here, friends, when a bhikkhu attends to sensual pleasures, his mind does not incline to sensual pleasures, does not become confident, does not settle down, does not become liberated. |
Idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. |
But when he attends to renunciation, his mind inclines to renunciation, becomes confident, settles down, and becomes liberated. |
Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. |
His mind, thus well gone, well developed, well arisen, well liberated, is detached from sensual pleasures. |
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi. |
Whatever taints, vexations, and fevers arise conditioned by sensual pleasures, he is freed from them, he does not experience that feeling. |
Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti. |
This is declared as the escape from sensual pleasures. |
Idamakkhātaṁ kāmānaṁ nissaraṇaṁ. |
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| Furthermore, friends, when a bhikkhu attends to ill will, his mind does not incline to ill will, does not become confident, does not settle down, does not become liberated. | |
Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. |
But when he attends to non-ill will, his mind inclines to non-ill will, becomes confident, settles down, and becomes liberated. |
Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. |
His mind, thus well gone, well developed, well arisen, well liberated, is detached from ill will. |
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena. |
Whatever taints, vexations, and fevers arise conditioned by ill will, he is freed from them, he does not experience that feeling. |
Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti. |
This is declared as the escape from ill will. |
Idamakkhātaṁ byāpādassa nissaraṇaṁ. |
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| Furthermore, friends, when a bhikkhu attends to harming, his mind does not incline to harming, does not become confident, does not settle down, does not become liberated. | |
Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. |
But when he attends to non-harming, his mind inclines to non-harming, becomes confident, settles down, and becomes liberated. |
Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. |
His mind, thus well gone, well developed, well arisen, well liberated, is detached from harming. |
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya. |
Whatever taints, vexations, and fevers arise conditioned by harming, he is freed from them, he does not experience that feeling. |
Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti. |
This is declared as the escape from harming. |
Idamakkhātaṁ vihesāya nissaraṇaṁ. |
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| Furthermore, friends, when a bhikkhu attends to forms, his mind does not incline to forms, does not become confident, does not settle down, does not become liberated. | |
Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. |
But when he attends to formlessness, his mind inclines to formlessness, becomes confident, settles down, and becomes liberated. |
Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. |
His mind, thus well gone, well developed, well arisen, well liberated, is detached from forms. |
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi. |
Whatever taints, vexations, and fevers arise conditioned by forms, he is freed from them, he does not experience that feeling. |
Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti. |
This is declared as the escape from forms. |
Idamakkhātaṁ rūpānaṁ nissaraṇaṁ. |
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| Furthermore, friends, when a bhikkhu attends to identity, his mind does not incline to identity, does not become confident, does not settle down, does not become liberated. | |
Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. |
But when he attends to the cessation of identity, his mind inclines to the cessation of identity, becomes confident, settles down, and becomes liberated. |
Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. |
His mind, thus well gone, well developed, well arisen, well liberated, is detached from identity. |
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena. |
Whatever taints, vexations, and fevers arise conditioned by identity, he is freed from them, he does not experience that feeling. |
Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi, na so taṁ vedanaṁ vedeti. |
This is declared as the escape from identity. |
Idamakkhātaṁ sakkāyassa nissaraṇaṁ. |
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Pañca vimuttāyatanāni. |
Five foundations of liberation. |
Idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. |
Here, friends, the Teacher teaches the Dhamma to a bhikkhu, or some venerable fellow practitioner. |
Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. |
To the extent that, friends, the Teacher teaches the Dhamma to a bhikkhu, or some venerable fellow practitioner, to that extent he experiences the meaning and the Dhamma in that teaching. |
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. |
As he experiences the meaning and the Dhamma, joy arises in him; being joyful, rapture arises; with a rapturous mind, his body becomes tranquil; with a tranquil body, he feels pleasure; with a pleasant mind, his mind becomes concentrated. |
Idaṁ paṭhamaṁ vimuttāyatanaṁ. |
This is the first foundation of liberation. |
Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti …pe… api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti …pe… api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati …pe… api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. |
Furthermore, friends, if the Teacher does not teach the Dhamma to a bhikkhu, nor does some venerable fellow practitioner, but he recites the Dhamma as he has heard and learned it in detail… Furthermore, he ponders and considers the Dhamma as he has heard and learned it in detail, examining it with his mind… Furthermore, some sign of concentration is well grasped by him, well attended to, well considered, well penetrated by wisdom. |
Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthapaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. |
To the extent that, friends, some sign of concentration is well grasped by him, well attended to, well considered, well penetrated by wisdom, to that extent he experiences the meaning and the Dhamma in that teaching. |
Tassa atthapaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. |
As he experiences the meaning and the Dhamma, joy arises in him; being joyful, rapture arises; with a rapturous mind, his body becomes tranquil; with a tranquil body, he feels pleasure; with a pleasant mind, his mind becomes concentrated. |
Idaṁ pañcamaṁ vimuttāyatanaṁ. |
This is the fifth foundation of liberation. |
Pañca vimuttiparipācanīyā saññā—aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā. |
Five perceptions that ripen in liberation—the perception of impermanence, the perception of suffering in impermanence, the perception of non-self in suffering, the perception of abandoning, the perception of dispassion. |
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena pañca dhammā sammadakkhātā; |
These, friends, are the five principles that have been perfectly expounded by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One; |
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. |
therein, all should chant together… for the good, welfare, and happiness of devas and humans. |
6. Chakka |
6. The Sixes |
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā; |
Friends, by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One, six principles have been perfectly expounded; |
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. |
therein, all should chant together… for the good, welfare, and happiness of devas and humans. |
Katame cha? |
What are the six? |
Cha ajjhattikāni āyatanāni—cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. |
Six internal sense bases—the eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, the mind sense base. |
Cha bāhirāni āyatanāni—rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ. |
Six external sense bases—the form sense base, the sound sense base, the odor sense base, the flavor sense base, the tangible object sense base, the mental phenomenon sense base. |
Cha viññāṇakāyā—cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. |
Six classes of consciousness—eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. |
Cha phassakāyā—cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. |
Six classes of contact—eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. |
Cha vedanākāyā—cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. |
Six classes of feeling—feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. |
Cha saññākāyā—rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā. |
Six classes of perception—perception of forms, perception of sounds, perception of odors, perception of flavors, perception of tangible objects, perception of mental phenomena. |
Cha sañcetanākāyā—rūpasañcetanā, saddasañcetanā, gandhasañcetanā, rasasañcetanā, phoṭṭhabbasañcetanā, dhammasañcetanā. |
Six classes of volition—volition regarding forms, volition regarding sounds, volition regarding odors, volition regarding flavors, volition regarding tangible objects, volition regarding mental phenomena. |
Cha taṇhākāyā—rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. |
Six classes of craving—craving for forms, craving for sounds, craving for odors, craving for flavors, craving for tangible objects, craving for mental phenomena. |
Cha agāravā. |
Six kinds of disrespect. |
Idhāvuso, bhikkhu satthari agāravo viharati appatisso; |
Here, friends, a bhikkhu lives without respect for the Teacher, without deference; |
dhamme agāravo viharati appatisso; |
he lives without respect for the Dhamma, without deference; |
saṅghe agāravo viharati appatisso; |
he lives without respect for the Sangha, without deference; |
sikkhāya agāravo viharati appatisso; |
he lives without respect for the training, without deference; |
appamāde agāravo viharati appatisso; |
he lives without respect for heedfulness, without deference; |
paṭisanthāre agāravo viharati appatisso. |
he lives without respect for hospitality, without deference. |
Cha gāravā. |
Six kinds of respect. |
Idhāvuso, bhikkhu satthari sagāravo viharati sappatisso; |
Here, friends, a bhikkhu lives with respect for the Teacher, with deference; |
dhamme sagāravo viharati sappatisso; |
he lives with respect for the Dhamma, with deference; |
saṅghe sagāravo viharati sappatisso; |
he lives with respect for the Sangha, with deference; |
sikkhāya sagāravo viharati sappatisso; |
he lives with respect for the training, with deference; |
appamāde sagāravo viharati sappatisso; |
he lives with respect for heedfulness, with deference; |
paṭisanthāre sagāravo viharati sappatisso. |
he lives with respect for hospitality, with deference. |
Cha somanassūpavicārā. |
Six ways of observing joy. |
Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati; |
Having seen a form with the eye, one observes a joyful object; |
sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … |
having heard a sound with the ear… having smelt an odor with the nose… having tasted a flavor with the tongue… |
| having touched a tangible object with the body. | |
kāyena phoṭṭhabbaṁ phusitvā. |
Having cognized a mental phenomenon with the mind, one observes a joyful object. |
Manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati. |
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Cha domanassūpavicārā. |
Six ways of observing sorrow. |
Cakkhunā rūpaṁ disvā domanassaṭṭhāniyaṁ rūpaṁ upavicarati …pe… manasā dhammaṁ viññāya domanassaṭṭhāniyaṁ dhammaṁ upavicarati. |
Having seen a form with the eye, one observes a sorrowful object… having cognized a mental phenomenon with the mind, one observes a sorrowful object. |
Cha upekkhūpavicārā. |
Six ways of observing equanimity. |
Cakkhunā rūpaṁ disvā upekkhāṭṭhāniyaṁ rūpaṁ upavicarati …pe… manasā dhammaṁ viññāya upekkhāṭṭhāniyaṁ dhammaṁ upavicarati. |
Having seen a form with the eye, one observes an object of equanimity… having cognized a mental phenomenon with the mind, one observes an object of equanimity. |
Cha sāraṇīyā dhammā. |
Six qualities conducive to remembrance. |
Idhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. |
Here, friends, a bhikkhu's bodily action based on loving-kindness is present to his fellow practitioners, both in public and in private. |
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. |
This Dhamma too is conducive to remembrance, dear, venerable, conducive to cohesion, non-dispute, concord, and unity. |
Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. |
Furthermore, friends, a bhikkhu's verbal action based on loving-kindness is present to his fellow practitioners, both in public and in private. |
Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati. |
This Dhamma too is conducive to remembrance… conducive to unity. |
Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca. |
Furthermore, friends, a bhikkhu's mental action based on loving-kindness is present to his fellow practitioners, both in public and in private. |
Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati. |
This Dhamma too is conducive to remembrance… conducive to unity. |
Puna caparaṁ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī. |
Furthermore, friends, a bhikkhu, whatever gains he acquires that are lawful and obtained in a righteous way, even down to what is put into his almsbowl, he partakes of them without reserving a share for himself, sharing them with his virtuous fellow practitioners. |
Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati. |
This Dhamma too is conducive to remembrance… conducive to unity. |
Puna caparaṁ, āvuso, bhikkhu yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. |
Furthermore, friends, a bhikkhu, regarding those virtues that are unbroken, untorn, unblemished, unblotched, liberating, praised by the wise, ungrasped, conducive to concentration, he dwells in common with his fellow practitioners in such virtues, both in public and in private. |
Ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati. |
This Dhamma too is conducive to remembrance… conducive to unity. |
Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. |
Furthermore, friends, a bhikkhu, regarding that noble view which is leading out, which leads out to the complete destruction of suffering for one who practices accordingly, he dwells in common with his fellow practitioners in such a view, both in public and in private. |
Ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. |
This Dhamma too is conducive to remembrance, dear, venerable, conducive to cohesion, non-dispute, concord, and unity. |
Cha vivādamūlāni. |
Six roots of contention. |
Idhāvuso, bhikkhu kodhano hoti upanāhī. |
Here, friends, a bhikkhu is angry and resentful. |
Yo so, āvuso, bhikkhu kodhano hoti upanāhī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. |
When a bhikkhu, friends, is angry and resentful, he lives without respect for the Teacher, without deference; he lives without respect for the Dhamma, without deference; he lives without respect for the Sangha, without deference; he does not fulfill the training. |
Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. |
When a bhikkhu, friends, lives without respect for the Teacher, without deference, without respect for the Dhamma, without deference, without respect for the Sangha, without deference, and does not fulfill the training, he gives rise to contention in the Sangha. |
Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ. |
That contention is for the harm of many, for the unhappiness of many, for the misfortune, harm, and suffering of devas and humans. |
Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. |
If, friends, you observe such a root of contention, whether in yourselves or externally, then, friends, you should strive for the abandoning of that unwholesome root of contention. |
Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. |
If, friends, you do not observe such a root of contention, whether in yourselves or externally, then, friends, you should practice for the non-arising of that unwholesome root of contention in the future. |
Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. |
Thus there is the abandoning of that unwholesome root of contention. |
Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. |
Thus there is the non-arising of that unwholesome root of contention in the future. |
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. |
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Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. |
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Puna caparaṁ, āvuso, bhikkhu makkhī hoti paḷāsī …pe… issukī hoti maccharī …pe… saṭho hoti māyāvī … pāpiccho hoti micchādiṭṭhī … sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī …pe… yo so, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. |
Furthermore, friends, a bhikkhu is hypocritical and arrogant… envious and stingy… deceitful and fraudulent… of evil wishes and wrong view… adheres stubbornly to his own views, holds them tenaciously, and is hard to give them up… When a bhikkhu, friends, adheres stubbornly to his own views, holds them tenaciously, and is hard to give them up, he lives without respect for the Teacher, without deference; he lives without respect for the Dhamma, without deference; he lives without respect for the Sangha, without deference; he does not fulfill the training. |
Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. |
When a bhikkhu, friends, lives without respect for the Teacher, without deference, without respect for the Dhamma, without deference, without respect for the Sangha, without deference, and does not fulfill the training, he gives rise to contention in the Sangha. |
Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ. |
That contention is for the harm of many, for the unhappiness of many, for the misfortune, harm, and suffering of devas and humans. |
Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā samanupasseyyātha. |
If, friends, you observe such a root of contention, whether in yourselves or externally, then, friends, you should strive for the abandoning of that unwholesome root of contention. |
Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa pahānāya vāyameyyātha. |
If, friends, you do not observe such a root of contention, whether in yourselves or externally, then, friends, you should practice for the non-arising of that unwholesome root of contention in the future. |
Evarūpañce tumhe, āvuso, vivādamūlaṁ ajjhattaṁ vā bahiddhā vā na samanupasseyyātha. |
Thus there is the abandoning of that unwholesome root of contention. |
Tatra tumhe, āvuso, tasseva pāpakassa vivādamūlassa āyatiṁ anavassavāya paṭipajjeyyātha. |
Thus there is the non-arising of that unwholesome root of contention in the future. |
Evametassa pāpakassa vivādamūlassa pahānaṁ hoti. |
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Evametassa pāpakassa vivādamūlassa āyatiṁ anavassavo hoti. |
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Cha dhātuyo—pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. |
Six elements—the earth element, the water element, the fire element, the wind element, the space element, the consciousness element. |
Cha nissaraṇiyā dhātuyo. |
Six elements of escape. |
Idhāvuso, bhikkhu evaṁ vadeyya: |
Here, friends, a bhikkhu might say: |
‘mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti. |
'The liberation of mind by loving-kindness has been developed by me, cultivated, taken as a vehicle, made a basis, firmly established, well practiced, well embarked upon; yet ill will still assails 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: 'Do not say that, venerable sir, do not disparage the Blessed One, for it is not good to disparage the Blessed One, nor would the Blessed One say such a thing. |
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya. |
It is impossible, friends, there is no chance that when the liberation of mind by loving-kindness has been developed, cultivated, taken as a vehicle, made a basis, firmly established, well practiced, well embarked upon, ill will would still assail one's mind; that is not possible. |
Atha ca panassa byāpādo cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. |
This is, friends, the escape from ill will, namely, the liberation of mind by loving-kindness.' |
Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettā cetovimuttī’ti. |
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Idha panāvuso, bhikkhu evaṁ vadeyya: |
Furthermore, friends, a bhikkhu might say: |
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. |
'The liberation of mind by compassion has been developed by me, cultivated, taken as a vehicle, made a basis, firmly established, well practiced, well embarked upon; yet harming still assails my mind.' |
Atha ca pana me vihesā cittaṁ pariyādāya tiṭṭhatī’ti, 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: 'Do not say that, venerable sir, do not disparage the Blessed One, for it is not good to disparage the Blessed One, nor would the Blessed One say such a thing. |
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa vihesā cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. |
It is impossible, friends, there is no chance that when the liberation of mind by compassion has been developed, cultivated, taken as a vehicle, made a basis, firmly established, well practiced, well embarked upon, harming would still assail one's mind; that is not possible. |
Nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇā cetovimuttī’ti. |
This is, friends, the escape from harming, namely, the liberation of mind by compassion.' |
Idha panāvuso, bhikkhu evaṁ vadeyya: |
Furthermore, friends, a bhikkhu might say: |
‘muditā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. |
'The liberation of mind by appreciative joy has been developed by me, cultivated, taken as a vehicle, made a basis, firmly established, well practiced, well embarked upon; yet aversion still assails my mind.' |
Atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti, 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: 'Do not say that, venerable sir, do not disparage the Blessed One, for it is not good to disparage the Blessed One, nor would the Blessed One say such a thing. |
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ muditāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa arati cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. |
It is impossible, friends, there is no chance that when the liberation of mind by appreciative joy has been developed, cultivated, taken as a vehicle, made a basis, firmly established, well practiced, well embarked upon, aversion would still assail one's mind; that is not possible. |
Nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditā cetovimuttī’ti. |
This is, friends, the escape from aversion, namely, the liberation of mind by appreciative joy.' |
Idha panāvuso, bhikkhu evaṁ vadeyya: |
Furthermore, friends, a bhikkhu might say: |
‘upekkhā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. |
'The liberation of mind by equanimity has been developed by me, cultivated, taken as a vehicle, made a basis, firmly established, well practiced, well embarked upon; yet lust still assails my mind.' |
Atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti. |
He should be told: 'Do not say that, venerable sir, do not disparage the Blessed One, for it is not good to disparage the Blessed One, nor would the Blessed One say such a thing. |
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. |
It is impossible, friends, there is no chance that when the liberation of mind by equanimity has been developed, cultivated, taken as a vehicle, made a basis, firmly established, well practiced, well embarked upon, lust would still assail one's mind; that is not possible. |
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ upekkhāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa rāgo cittaṁ pariyādāya ṭhassati netaṁ ṭhānaṁ vijjati. |
This is, friends, the escape from lust, namely, the liberation of mind by equanimity.' |
Nissaraṇaṁ hetaṁ, āvuso, rāgassa, yadidaṁ upekkhā cetovimuttī’ti. |
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Idha panāvuso, bhikkhu evaṁ vadeyya: |
Furthermore, friends, a bhikkhu might say: |
‘animittā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. |
'The signless liberation of mind has been developed by me, cultivated, taken as a vehicle, made a basis, firmly established, well practiced, well embarked upon; yet my consciousness still follows signs.' |
Atha ca pana me nimittānusāri viññāṇaṁ hotī’ti. |
He should be told: 'Do not say that, venerable sir, do not disparage the Blessed One, for it is not good to disparage the Blessed One, nor would the Blessed One say such a thing. |
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. |
It is impossible, friends, there is no chance that when the signless liberation of mind has been developed, cultivated, taken as a vehicle, made a basis, firmly established, well practiced, well embarked upon, consciousness would still follow signs; that is not possible. |
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ animittāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya, atha ca panassa nimittānusāri viññāṇaṁ bhavissati, netaṁ ṭhānaṁ vijjati. |
This is, friends, the escape from all signs, namely, the signless liberation of mind.' |
Nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ, yadidaṁ animittā cetovimuttī’ti. |
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Idha panāvuso, bhikkhu evaṁ vadeyya: |
Furthermore, friends, a bhikkhu might say: |
‘asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi, atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti. |
'The conceit "I am" has been removed from me, I do not perceive "I am this," yet the dart of doubt and perplexity still assails 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: 'Do not say that, venerable sir, do not disparage the Blessed One, for it is not good to disparage the Blessed One, nor would the Blessed One say such a thing. |
Aṭṭhānametaṁ, āvuso, anavakāso, yaṁ asmīti vigate ayamahamasmīti asamanupassato, atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. |
It is impossible, friends, there is no chance that when the conceit "I am" has been removed and "I am this" is not perceived, the dart of doubt and perplexity would still assail one's mind; that is not possible. |
Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti. |
This is, friends, the removal of the dart of doubt and perplexity, namely, the uprooting of the conceit "I am."' |
Cha anuttariyāni—dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ. |
Six unsurpassed things—unsurpassed vision, unsurpassed hearing, unsurpassed gain, unsurpassed training, unsurpassed service, unsurpassed recollection. |
Cha anussatiṭṭhānāni—buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati. |
Six grounds for recollection—recollection of the Buddha, recollection of the Dhamma, recollection of the Sangha, recollection of virtue, recollection of generosity, recollection of devas. |
Cha satatavihārā. |
Six constant dwellings. |
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. |
Here, friends, a bhikkhu, having seen a form with the eye, is neither glad nor sad, but dwells in equanimity, mindful and clearly comprehending. |
Sotena saddaṁ sutvā …pe… manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. |
Having heard a sound with the ear… having cognized a mental phenomenon with the mind, he is neither glad nor sad, but dwells in equanimity, mindful and clearly comprehending. |
Chaḷābhijātiyo. Idhāvuso, ekacco kaṇhābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati. |
Six kinds of birth. Here, friends, some individual, being of dark birth, produces dark kamma. |
Idha panāvuso, ekacco kaṇhābhijātiko samāno sukkaṁ dhammaṁ abhijāyati. |
Here, friends, some individual, being of dark birth, produces bright kamma. |
Idha panāvuso, ekacco kaṇhābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. |
Here, friends, some individual, being of dark birth, attains neither dark nor bright Nibbana. |
Idha panāvuso, ekacco sukkābhijātiko samāno sukkaṁ dhammaṁ abhijāyati. |
Here, friends, some individual, being of bright birth, produces bright kamma. |
Idha panāvuso, ekacco sukkābhijātiko samāno kaṇhaṁ dhammaṁ abhijāyati. |
Here, friends, some individual, being of bright birth, produces dark kamma. |
Idha panāvuso, ekacco sukkābhijātiko samāno akaṇhaṁ asukkaṁ nibbānaṁ abhijāyati. |
Here, friends, some individual, being of bright birth, attains neither dark nor bright Nibbana. |
Cha nibbedhabhāgiyā saññā—aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. |
Six perceptions leading to penetration—the perception of impermanence, the perception of suffering in impermanence, the perception of non-self in suffering, the perception of abandoning, the perception of dispassion, the perception of cessation. |
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cha dhammā sammadakkhātā; |
These, friends, are the six principles that have been perfectly expounded by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One; |
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. |
therein, all should chant together… for the good, welfare, and happiness of devas and humans. |
7. Sattaka |
7. The Sevens |
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā; |
Friends, by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One, seven principles have been perfectly expounded; |
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. |
therein, all should chant together… for the good, welfare, and happiness of devas and humans. |
Katame satta? |
What are the seven? |
Satta ariyadhanāni—saddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ. |
Seven noble treasures—the treasure of faith, the treasure of virtue, the treasure of shame, the treasure of moral dread, the treasure of learning, the treasure of generosity, the treasure of wisdom. |
Satta bojjhaṅgā—satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo. |
Seven factors of enlightenment—the enlightenment factor of mindfulness, the enlightenment factor of discrimination of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquility, the enlightenment factor of concentration, the enlightenment factor of equanimity. |
Satta samādhiparikkhārā—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati. |
Seven requisites of concentration—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness. |
Satta asaddhammā—idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. |
Seven ignoble qualities—here, friends, a bhikkhu is without faith, without shame, without moral dread, has little learning, is lazy, unmindful, and unwise. |
Satta saddhammā—idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti. |
Seven noble qualities—here, friends, a bhikkhu has faith, has shame, has moral dread, has much learning, has aroused energy, is established in mindfulness, and is wise. |
Satta sappurisadhammā—idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca. |
Seven qualities of a good person—here, friends, a bhikkhu knows the Dhamma, knows the meaning, knows himself, knows moderation, knows the time, knows the assembly, and knows individuals. |
Satta niddasavatthūni. |
Seven grounds for admonition. |
Idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo. |
Here, friends, a bhikkhu has strong desire for undertaking the training, and his affection for undertaking the training in the future is not absent. |
Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo. |
He has strong desire for examining the Dhamma, and his affection for examining the Dhamma in the future is not absent. |
Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo. |
He has strong desire for dispelling wishes, and his affection for dispelling wishes in the future is not absent. |
Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo. |
He has strong desire for seclusion, and his affection for seclusion in the future is not absent. |
Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo. |
He has strong desire for arousing energy, and his affection for arousing energy in the future is not absent. |
Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo. |
He has strong desire for mindfulness and clear comprehension, and his affection for mindfulness and clear comprehension in the future is not absent. |
Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo. |
He has strong desire for penetrating views, and his affection for penetrating views in the future is not absent. |
Satta saññā—aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. |
Seven perceptions—the perception of impermanence, the perception of non-self, the perception of ugliness, the perception of danger, the perception of abandoning, the perception of dispassion, the perception of cessation. |
Satta balāni—saddhābalaṁ, vīriyabalaṁ, hiribalaṁ, ottappabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ. |
Seven powers—the power of faith, the power of energy, the power of shame, the power of moral dread, the power of mindfulness, the power of concentration, the power of wisdom. |
Satta viññāṇaṭṭhitiyo. |
Seven stations of consciousness. |
Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. |
There are, friends, beings with diverse bodies and diverse perceptions, such as humans and some in the lower realms. |
Ayaṁ paṭhamā viññāṇaṭṭhiti. |
This is the first station of consciousness. |
Santāvuso, sattā nānattakāyā ekattasaññino seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. |
There are, friends, beings with diverse bodies and single perceptions, such as the Brahmas of the Brahma-assembly who have arisen there for the first time. |
Ayaṁ dutiyā viññāṇaṭṭhiti. |
This is the second station of consciousness. |
Santāvuso, sattā ekattakāyā nānattasaññino seyyathāpi devā ābhassarā. |
There are, friends, beings with a single body and diverse perceptions, such as the Abhassara devas. |
Ayaṁ tatiyā viññāṇaṭṭhiti. |
This is the third station of consciousness. |
Santāvuso, sattā ekattakāyā ekattasaññino seyyathāpi devā subhakiṇhā. |
There are, friends, beings with a single body and single perceptions, such as the Subhakinha devas. |
Ayaṁ catutthī viññāṇaṭṭhiti. |
This is the fourth station of consciousness. |
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. |
There are, friends, beings who, by completely surmounting perceptions of form, by the disappearance of perceptions of sensory impingement, by not attending to perceptions of diversity, thinking: 'Space is infinite,' are reborn in the sphere of infinite space. |
Ayaṁ pañcamī viññāṇaṭṭhiti. |
This is the fifth station of consciousness. |
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. |
There are, friends, beings who, by completely surmounting the sphere of infinite space, thinking: 'Consciousness is infinite,' are reborn in the sphere of infinite consciousness. |
Ayaṁ chaṭṭhī viññāṇaṭṭhiti. |
This is the sixth station of consciousness. |
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. |
There are, friends, beings who, by completely surmounting the sphere of infinite consciousness, thinking: 'There is nothingness,' are reborn in the sphere of nothingness. |
Ayaṁ sattamī viññāṇaṭṭhiti. |
This is the seventh station of consciousness. |
Satta puggalā dakkhiṇeyyā—ubhatobhāgavimutto, paññāvimutto, kāyasakkhi, diṭṭhippatto, saddhāvimutto, dhammānusārī, saddhānusārī. |
Seven persons worthy of offerings—one liberated in both ways, one liberated by wisdom, one who is a bodily witness, one attained to view, one liberated by faith, one who follows the Dhamma, one who follows faith. |
Satta anusayā—kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo. |
Seven underlying tendencies—the underlying tendency of sensual lust, the underlying tendency of aversion, the underlying tendency of views, the underlying tendency of doubt, the underlying tendency of conceit, the underlying tendency of craving for existence, the underlying tendency of ignorance. |
Satta saṁyojanāni—anunayasaṁyojanaṁ, paṭighasaṁyojanaṁ, diṭṭhisaṁyojanaṁ, vicikicchāsaṁyojanaṁ, mānasaṁyojanaṁ, bhavarāgasaṁyojanaṁ, avijjāsaṁyojanaṁ. |
Seven fetters—the fetter of attachment, the fetter of aversion, the fetter of views, the fetter of doubt, the fetter of conceit, the fetter of craving for existence, the fetter of ignorance. |
Satta adhikaraṇasamathā uppannuppannānaṁ adhikaraṇānaṁ samathāya vūpasamāya—sammukhāvinayo dātabbo, sativinayo dātabbo, amūḷhavinayo dātabbo, paṭiññāya kāretabbaṁ, yebhuyyasikā, tassapāpiyasikā, tiṇavatthārako. |
Seven rules for settling disputes for the settling and suppression of arisen disputes—a ruling in the presence of the parties, a ruling by majority vote, a ruling of past insanity, a ruling by admission, a ruling by majority decision, a ruling for the accused's bad deeds, a ruling by covering over with grass. |
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena satta dhammā sammadakkhātā; |
These, friends, are the seven principles that have been perfectly expounded by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One; |
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. |
therein, all should chant together… for the good, welfare, and happiness of devas and humans. |
Dutiyabhāṇavāro niṭṭhito. |
The Second Recitation Section is finished. |
8. Aṭṭhaka |
8. The Eights |
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā; |
Friends, by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One, eight principles have been perfectly expounded; |
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. |
therein, all should chant together… for the good, welfare, and happiness of devas and humans. |
Katame aṭṭha? |
What are the eight? |
Aṭṭha micchattā—micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi. |
Eight kinds of wrongness—wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. |
Aṭṭha sammattā—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
Eight kinds of rightness—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
Aṭṭha puggalā dakkhiṇeyyā—sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; |
Eight individuals worthy of offerings—the stream-enterer, one practicing for the realization of the fruit of stream-entry; |
sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; |
the once-returner, one practicing for the realization of the fruit of once-returning; |
anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; |
the non-returner, one practicing for the realization of the fruit of non-returning; |
arahā, arahattaphalasacchikiriyāya paṭipanno. |
the Arahant, one practicing for the realization of the fruit of arahantship. |
Aṭṭha kusītavatthūni. |
Eight grounds for laziness. |
Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti. |
Here, friends, a bhikkhu has work to do. |
Tassa evaṁ hoti: |
He thinks: |
‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti. |
'I have work to do, but while doing work, my body will get tired, so I'll lie down.' |
So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
So he lies down and does not arouse energy for the attainment of the unobtained, the acquisition of the unacquired, the realization of the unrealized. |
Idaṁ paṭhamaṁ kusītavatthu. |
This is the first ground for laziness. |
Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti. |
Furthermore, friends, a bhikkhu has done his work. |
Tassa evaṁ hoti: |
He thinks: |
‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī’ti. |
'I have done my work, but while doing work, my body got tired, so I'll lie down.' |
So nipajjati na vīriyaṁ ārabhati …pe… idaṁ dutiyaṁ kusītavatthu. |
So he lies down and does not arouse energy… This is the second ground for laziness. |
Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti. |
Furthermore, friends, a bhikkhu has a journey to make. |
Tassa evaṁ hoti: |
He thinks: |
‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantassa kāyo kilamissati, handāhaṁ nipajjāmī’ti. |
'I have a journey to make, but while making the journey, my body will get tired, so I'll lie down.' |
So nipajjati na vīriyaṁ ārabhati … idaṁ tatiyaṁ kusītavatthu. |
So he lies down and does not arouse energy… This is the third ground for laziness. |
Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti. |
Furthermore, friends, 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, and while making the journey, my body got tired, so I'll lie down.' |
So nipajjati na vīriyaṁ ārabhati … idaṁ catutthaṁ kusītavatthu. |
So he lies down and does not arouse energy… This is the fourth ground for laziness. |
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. |
Furthermore, friends, a bhikkhu, while wandering for alms in a village or town, does not obtain a full meal, whether coarse or fine. |
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. |
'While wandering for alms in a village or town, I did not obtain a full meal, whether coarse or fine; my body is tired and not fit for work, so I'll lie down.' |
So nipajjati na vīriyaṁ ārabhati … idaṁ pañcamaṁ kusītavatthu. |
So he lies down and does not arouse energy… This is the fifth ground for laziness. |
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. |
Furthermore, friends, a bhikkhu, while wandering for alms in a village or town, obtains a full meal, whether coarse or fine. |
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. |
'While wandering for alms in a village or town, I obtained a full meal, whether coarse or fine; my body is heavy and not fit for work, as if it were laden with food, so I'll lie down.' |
So nipajjati na vīriyaṁ ārabhati … idaṁ chaṭṭhaṁ kusītavatthu. |
So he lies down and does not arouse energy… This is the sixth ground for laziness. |
Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. |
Furthermore, friends, a bhikkhu has a slight illness arisen. |
Tassa evaṁ hoti: |
He thinks: |
‘uppanno kho me ayaṁ appamattako ābādho; |
'This slight illness has arisen in me; there is a suitable time to lie down, so I'll lie down.' |
atthi kappo nipajjituṁ, handāhaṁ nipajjāmī’ti. |
So he lies down and does not arouse energy… This is the seventh ground for laziness. |
So nipajjati na vīriyaṁ ārabhati … idaṁ sattamaṁ kusītavatthu. |
|
Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. |
Furthermore, friends, a bhikkhu has recovered from 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 illness, having recently recovered from sickness; my body is weak and not fit for work, so I'll lie down.' |
So nipajjati na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
So he lies down and does not arouse energy for the attainment of the unobtained, the acquisition of the unacquired, the realization of the unrealized. |
Idaṁ aṭṭhamaṁ kusītavatthu. |
This is the eighth ground for laziness. |
Aṭṭha ārambhavatthūni. |
Eight grounds for arousing energy. |
Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti. |
Here, friends, a bhikkhu has work to do. |
Tassa evaṁ hoti: |
He thinks: |
‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontena na sukaraṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā’ti. |
'I have work to do, but while doing work, it is not easy to attend to the Buddha's teaching, so I'll arouse energy for the attainment of the unobtained, the acquisition of the unacquired, the realization of the unrealized.' |
So vīriyaṁ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
So he arouses energy for the attainment of the unobtained, the acquisition of the unacquired, the realization of the unrealized. |
Idaṁ paṭhamaṁ ārambhavatthu. |
This is the first ground for arousing energy. |
Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti. |
Furthermore, friends, a bhikkhu has done his work. |
Tassa evaṁ hoti: |
He thinks: |
‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasi kātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… so vīriyaṁ ārabhati … idaṁ dutiyaṁ ārambhavatthu. |
'I have done my work, but while doing work, I was not able to attend to the Buddha's teaching, so I'll arouse energy… So he arouses energy… This is the second ground for arousing energy. |
Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti. |
Furthermore, friends, 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. |
'I have a journey to make, but while making the journey, it is not easy to attend to the Buddha's teaching. |
Handāhaṁ vīriyaṁ ārabhāmi …pe… so vīriyaṁ ārabhati … idaṁ tatiyaṁ ārambhavatthu. |
So I'll arouse energy… So he arouses energy… This is the third ground for arousing energy. |
Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti. |
Furthermore, friends, 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… so vīriyaṁ ārabhati … idaṁ catutthaṁ ārambhavatthu. |
'I have made a journey, but while making the journey, I was not able to attend to the Buddha's teaching, so I'll arouse energy… So he arouses energy… This is the fourth ground for arousing energy. |
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. |
Furthermore, friends, a bhikkhu, while wandering for alms in a village or town, does not obtain a full meal, whether coarse or fine. |
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… so vīriyaṁ ārabhati … idaṁ pañcamaṁ ārambhavatthu. |
'While wandering for alms in a village or town, I did not obtain a full meal, whether coarse or fine; my body is light and fit for work, so I'll arouse energy… So he arouses energy… This is the fifth ground for arousing energy. |
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. |
Furthermore, friends, a bhikkhu, while wandering for alms in a village or town, obtains a full meal, whether coarse or fine. |
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… so vīriyaṁ ārabhati … idaṁ chaṭṭhaṁ ārambhavatthu. |
'While wandering for alms in a village or town, I obtained a full meal, whether coarse or fine; my body is strong and fit for work, so I'll arouse energy… So he arouses energy… This is the sixth ground for arousing energy. |
Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. |
Furthermore, friends, 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 vīriyaṁ ārabhāmi …pe… so vīriyaṁ ārabhati … idaṁ sattamaṁ ārambhavatthu. |
'This slight illness has arisen in me; there is a suitable time for my illness to grow worse, so I'll arouse energy… So he arouses energy… This is the seventh ground for arousing energy. |
Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. |
Furthermore, friends, a bhikkhu has recovered from 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 vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. |
'I have recovered from illness, having recently recovered from sickness; there is a suitable time for my illness to return, so I'll arouse energy for the attainment of the unobtained, the acquisition of the unacquired, the realization of the unrealized.' |
So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
So he arouses energy for the attainment of the unobtained, the acquisition of the unacquired, the realization of the unrealized. |
Idaṁ aṭṭhamaṁ ārambhavatthu. |
This is the eighth ground for arousing energy. |
Aṭṭha dānavatthūni. |
Eight grounds for giving. |
Āsajja dānaṁ deti, bhayā dānaṁ deti, ‘adāsi me’ti dānaṁ deti, ‘dassati me’ti dānaṁ deti, ‘sāhu dānan’ti dānaṁ deti, ‘ahaṁ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṁ dānaṁ na dātun’ti dānaṁ deti, ‘idaṁ me dānaṁ dadato kalyāṇo kittisaddo abbhuggacchatī’ti dānaṁ deti. |
One gives out of respect, one gives out of fear, one gives thinking 'He gave to me,' one gives thinking 'He will give to me,' one gives thinking 'Giving is good,' one gives thinking 'I cook, these do not cook, I am not worthy to not give to those who do not cook while I cook,' one gives thinking 'By giving this, a good reputation will spread about me.' |
Cittālaṅkāracittaparikkhāratthaṁ dānaṁ deti. |
One gives for the adornment of the mind, for the equipment of the mind. |
Aṭṭha dānūpapattiyo. |
Eight births from giving. |
Idhāvuso, ekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
Here, friends, some individual gives food, drink, clothing, vehicles, garlands, perfumes, ointments, beds, lodging, and lights to a recluse or brahmin. |
So yaṁ deti taṁ paccāsīsati. |
He yearns for what he gives. |
So passati khattiyamahāsālaṁ vā brāhmaṇamahāsālaṁ vā gahapatimahāsālaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ. |
He sees great noble families, great brahmin families, great householder families, endowed with the five sensual pleasures, complete with them, serving them. |
Tassa evaṁ hoti: |
He thinks: |
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā sahabyataṁ upapajjeyyan’ti. |
'Oh, if only I, at the break-up of the body, after death, might be reborn into the companionship of great noble families, or great brahmin families, or great householder families!' |
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati. |
So he directs his mind to that, he determines his mind to that, he develops his mind to that, and that mind of his, being liberated in a lower way and not further developed, leads to rebirth there. |
Tañca kho sīlavato vadāmi no dussīlassa. |
And that I say is for the virtuous, not for the unvirtuous. |
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. |
It succeeds, friends, for the virtuous, due to its purity of aspiration. |
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ. |
Furthermore, friends, here some individual gives food, drink… beds, lodging, and lights to a recluse or brahmin. |
So yaṁ deti taṁ paccāsīsati. |
He yearns for what he gives. |
Tassa sutaṁ hoti: |
He has heard: |
‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. |
'The devas of the Four Great Kings are long-lived, beautiful, and abundant in pleasure.' |
Tassa evaṁ hoti: |
He thinks: |
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. |
'Oh, if only I, at the break-up of the body, after death, might be reborn into the companionship of the devas of the Four Great Kings!' |
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati. |
So he directs his mind to that, he determines his mind to that, he develops his mind to that, and that mind of his, being liberated in a lower way and not further developed, leads to rebirth there. |
Tañca kho sīlavato vadāmi no dussīlassa. |
And that I say is for the virtuous, not for the unvirtuous. |
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. |
It succeeds, friends, for the virtuous, due to its purity of aspiration. |
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ …pe… seyyāvasathapadīpeyyaṁ. |
Furthermore, friends, here some individual gives food, drink… beds, lodging, and lights to a recluse or brahmin. |
So yaṁ deti taṁ paccāsīsati. |
He yearns for what he gives. |
Tassa sutaṁ hoti: |
He has heard: |
‘tāvatiṁsā devā …pe… yāmā devā …pe… tusitā devā …pe… nimmānaratī devā …pe… paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā’ti. |
'The Tavatimsa devas… the Yama devas… the Tusita devas… the Nimmanarati devas… the Paranimmitavasavatti devas are long-lived, beautiful, and abundant in pleasure.' |
Tassa evaṁ hoti: |
He thinks: |
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. |
'Oh, if only I, at the break-up of the body, after death, might be reborn into the companionship of the Paranimmitavasavatti devas!' |
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati. |
So he directs his mind to that, he determines his mind to that, he develops his mind to that, and that mind of his, being liberated in a lower way and not further developed, leads to rebirth there. |
Tañca kho sīlavato vadāmi no dussīlassa. |
And that I say is for the virtuous, not for the unvirtuous. |
Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. |
It succeeds, friends, for the virtuous, due to its purity of aspiration. |
Puna caparaṁ, āvuso, idhekacco dānaṁ deti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
Furthermore, friends, here some individual gives food, drink, clothing, vehicles, garlands, perfumes, ointments, beds, lodging, and lights to a recluse or brahmin. |
So yaṁ deti taṁ paccāsīsati. |
He yearns for what he gives. |
Tassa sutaṁ hoti: |
He has heard: |
‘brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti. |
'The Brahmas of the Brahma-assembly are long-lived, beautiful, and abundant in pleasure.' |
Tassa evaṁ hoti: |
He thinks: |
‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti. |
'Oh, if only I, at the break-up of the body, after death, might be reborn into the companionship of the Brahmas of the Brahma-assembly!' |
So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti, tassa taṁ cittaṁ hīne vimuttaṁ uttari abhāvitaṁ tatrūpapattiyā saṁvattati. |
So he directs his mind to that, he determines his mind to that, he develops his mind to that, and that mind of his, being liberated in a lower way and not further developed, leads to rebirth there. |
Tañca kho sīlavato vadāmi no dussīlassa; |
And that I say is for the virtuous, not for the unvirtuous; |
vītarāgassa no sarāgassa. |
for the dispassionate, not for the passionate. |
Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā. |
It succeeds, friends, for the virtuous, due to their dispassion. |
Aṭṭha parisā—khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā. |
Eight assemblies—assembly of khattiyas, assembly of brahmins, assembly of householders, assembly of recluses, assembly of the Four Great Kings, assembly of the Tavatimsa devas, assembly of Mara, assembly of Brahma. |
Aṭṭha lokadhammā—lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca. |
Eight worldly conditions—gain and loss, honor and dishonor, blame and praise, pleasure and pain. |
Aṭṭha abhibhāyatanāni. |
Eight masteries. |
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
One having the perception of form internally sees external forms, limited, beautiful or ugly; he perceives: 'Having overcome them, I know, I see.' |
Idaṁ paṭhamaṁ abhibhāyatanaṁ. |
This is the first mastery. |
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—evaṁsaññī hoti. |
One having the perception of form internally sees external forms, immeasurable, beautiful or ugly; he perceives: 'Having overcome them, I know, I see.' |
Idaṁ dutiyaṁ abhibhāyatanaṁ. |
This is the second mastery. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
One not having the perception of form internally sees external forms, limited, beautiful or ugly; he perceives: 'Having overcome them, I know, I see.' |
Idaṁ tatiyaṁ abhibhāyatanaṁ. |
This is the third mastery. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
One not having the perception of form internally sees external forms, immeasurable, beautiful or ugly; he perceives: 'Having overcome them, I know, I see.' |
Idaṁ catutthaṁ abhibhāyatanaṁ. |
This is the fourth mastery. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. |
One not having the perception of form internally sees external forms, blue, blue in color, blue in appearance, blue in 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, blue in color, blue in appearance, blue in luster; or just as a Benares cloth, smooth on both sides, is blue, blue in color, blue in appearance, blue in luster; |
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
even so, one not having the perception of form internally sees external forms, blue, blue in color, blue in appearance, blue in luster; he perceives: 'Having overcome them, I know, I see.' |
Idaṁ pañcamaṁ abhibhāyatanaṁ. |
This is the fifth mastery. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. |
One not having the perception of form internally sees external forms, yellow, yellow in color, yellow in appearance, yellow in luster. |
Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ, seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ; |
Just as a kanikara flower is yellow, yellow in color, yellow in appearance, yellow in luster; or just as a Benares cloth, smooth on both sides, is yellow, yellow in color, yellow in appearance, yellow in luster; |
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
even so, one not having the perception of form internally sees external forms, yellow, yellow in color, yellow in appearance, yellow in luster; he perceives: 'Having overcome them, I know, I see.' |
Idaṁ chaṭṭhaṁ abhibhāyatanaṁ. |
This is the sixth mastery. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. |
One not having the perception of form internally sees external forms, red, red in color, red in appearance, red in 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, red in color, red in appearance, red in luster; or just as a Benares cloth, smooth on both sides, is red, red in color, red in appearance, red in luster; |
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
even so, one not having the perception of form internally sees external forms, red, red in color, red in appearance, red in luster; he perceives: 'Having overcome them, I know, I see.' |
Idaṁ sattamaṁ abhibhāyatanaṁ. |
This is the seventh mastery. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. |
One not having the perception of form internally sees external forms, white, white in color, white in appearance, white in 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, white in color, white in appearance, white in luster; or just as a Benares cloth, smooth on both sides, is white, white in color, white in appearance, white in luster; |
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
even so, one not having the perception of form internally sees external forms, white, white in color, white in appearance, white in luster; he perceives: 'Having overcome them, I know, I see.' |
Idaṁ aṭṭhamaṁ abhibhāyatanaṁ. |
This is the eighth mastery. |
Aṭṭha vimokkhā. |
Eight liberations. |
Rūpī rūpāni passati. |
One having form sees forms. |
Ayaṁ paṭhamo vimokkho. |
This is the first liberation. |
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati. |
One not having the perception of form internally sees external forms. |
Ayaṁ dutiyo vimokkho. |
This is the second liberation. |
Subhanteva adhimutto hoti. |
One becomes intent on the beautiful. |
Ayaṁ tatiyo vimokkho. |
This is the third liberation. |
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. |
By completely surmounting perceptions of form, by the disappearance of perceptions of sensory impingement, by not attending to perceptions of diversity, thinking: 'Space is infinite,' one enters and dwells in the sphere of infinite space. |
Ayaṁ catuttho vimokkho. |
This is the fourth liberation. |
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. |
By completely surmounting the sphere of infinite space, thinking: 'Consciousness is infinite,' one enters and dwells in the sphere of infinite consciousness. |
Ayaṁ pañcamo vimokkho. |
This is the fifth liberation. |
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. |
By completely surmounting the sphere of infinite consciousness, thinking: 'There is nothingness,' one enters and dwells in the sphere of nothingness. |
Ayaṁ chaṭṭho vimokkho. |
This is the sixth liberation. |
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. |
By completely surmounting the sphere of nothingness, one enters and dwells in the sphere of neither perception nor non-perception. |
Ayaṁ sattamo vimokkho. |
This is the seventh liberation. |
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. |
By completely surmounting the sphere of neither perception nor non-perception, one enters and dwells in the cessation of perception and feeling. |
Ayaṁ aṭṭhamo vimokkho. |
This is the eighth liberation. |
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā; |
These, friends, are the eight principles that have been perfectly expounded by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One; |
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. |
therein, all should chant together… for the good, welfare, and happiness of devas and humans. |
9. Navaka |
9. The Nines |
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā; |
Friends, by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One, nine principles have been perfectly expounded; |
tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. |
therein, all should chant together… for the good, welfare, and happiness of devas and humans. |
Katame nava? |
What are the nine? |
Nava āghātavatthūni. |
Nine grounds for resentment. |
‘Anatthaṁ me acarī’ti āghātaṁ bandhati; |
'He did me harm'—one harbors resentment; |
‘anatthaṁ me caratī’ti āghātaṁ bandhati; |
'He is doing me harm'—one harbors resentment; |
‘anatthaṁ me carissatī’ti āghātaṁ bandhati; |
'He will do me harm'—one harbors resentment; |
‘piyassa me manāpassa anatthaṁ acarī’ti āghātaṁ bandhati …pe… anatthaṁ caratīti āghātaṁ bandhati …pe… anatthaṁ carissatīti āghātaṁ bandhati; |
'He did harm to my dear and beloved one'—one harbors resentment… 'He is doing harm'—one harbors resentment… 'He will do harm'—one harbors resentment; |
‘appiyassa me amanāpassa atthaṁ acarī’ti āghātaṁ bandhati …pe… atthaṁ caratīti āghātaṁ bandhati …pe… atthaṁ carissatīti āghātaṁ bandhati. |
'He did good to my disliked and unpleasant one'—one harbors resentment… 'He is doing good'—one harbors resentment… 'He will do good'—one harbors resentment. |
Nava āghātapaṭivinayā. |
Nine ways of dispelling resentment. |
‘Anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; |
'He did me harm, but how could that be?'—one dispels resentment; |
‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; |
'He is doing me harm, but how could that be?'—one dispels resentment; |
‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; |
'He will do me harm, but how could that be?'—one dispels resentment; |
‘piyassa me manāpassa anatthaṁ acari …pe… anatthaṁ carati …pe… anatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; |
'He did harm to my dear and beloved one… he is doing harm… he will do harm, but how could that be?'—one dispels resentment; |
‘appiyassa me amanāpassa atthaṁ acari …pe… atthaṁ carati …pe… atthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti. |
'He did good to my disliked and unpleasant one… he is doing good… he will do good, but how could that be?'—one dispels resentment. |
Nava sattāvāsā. |
Nine abodes of beings. |
Santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. |
There are, friends, beings with diverse bodies and diverse perceptions, such as humans and some in the lower realms. |
Ayaṁ paṭhamo sattāvāso. |
This is the first abode of beings. |
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. |
There are, friends, beings with diverse bodies and single perceptions, such as the Brahmas of the Brahma-assembly who have arisen there for the first time. |
Ayaṁ dutiyo sattāvāso. |
This is the second abode of beings. |
| There are, friends, beings with a single body and diverse perceptions, such as the Abhassara devas. | |
Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. |
This is the third abode of beings. |
Ayaṁ tatiyo sattāvāso. |
|
Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. |
There are, friends, beings with a single body and single perceptions, such as the Subhakinha devas. |
Ayaṁ catuttho sattāvāso. |
This is the fourth abode of beings. |
Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. |
There are, friends, beings who are mindless and experience no feeling, such as the mindless devas. |
Ayaṁ pañcamo sattāvāso. |
This is the fifth abode of beings. |
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. |
There are, friends, beings who, by completely surmounting perceptions of form, by the disappearance of perceptions of sensory impingement, by not attending to perceptions of diversity, thinking: 'Space is infinite,' are reborn in the sphere of infinite space. |
Ayaṁ chaṭṭho sattāvāso. |
This is the sixth abode of beings. |
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. |
There are, friends, beings who, by completely surmounting the sphere of infinite space, thinking: 'Consciousness is infinite,' are reborn in the sphere of infinite consciousness. |
Ayaṁ sattamo sattāvāso. |
This is the seventh abode of beings. |
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. |
There are, friends, beings who, by completely surmounting the sphere of infinite consciousness, thinking: 'There is nothingness,' are reborn in the sphere of nothingness. |
Ayaṁ aṭṭhamo sattāvāso. |
This is the eighth abode of beings. |
Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā. |
There are, friends, beings who, by completely surmounting the sphere of nothingness, are reborn in the sphere of neither perception nor non-perception. |
Ayaṁ navamo sattāvāso. |
This is the ninth abode of beings. |
Nava akkhaṇā asamayā brahmacariyavāsāya. |
Nine inopportune moments and unseasonable times for the holy life. |
Idhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. |
Here, friends, a Tathagata, an Arahant, a Fully Awakened One, has arisen in the world, and the Dhamma is taught, leading to peace, leading to Nibbana, leading to enlightenment, proclaimed by the Fortunate One. |
Ayañca puggalo nirayaṁ upapanno hoti. |
But this individual is reborn in hell. |
Ayaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya. |
This is the first inopportune moment, unseasonable time for the holy life. |
Puna caparaṁ, āvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. |
Furthermore, friends, a Tathagata, an Arahant, a Fully Awakened One, has arisen in the world, and the Dhamma is taught, leading to peace, leading to Nibbana, leading to enlightenment, proclaimed by the Fortunate One. |
Ayañca puggalo tiracchānayoniṁ upapanno hoti. |
But this individual is reborn in the animal realm. |
Ayaṁ dutiyo akkhaṇo asamayo brahmacariyavāsāya. |
This is the second inopportune moment, unseasonable time for the holy life. |
Puna caparaṁ …pe… pettivisayaṁ upapanno hoti. |
Furthermore… he is reborn in the ghost realm. |
Ayaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya. |
This is the third inopportune moment, unseasonable time for the holy life. |
Puna caparaṁ …pe… asurakāyaṁ upapanno hoti. |
Furthermore… he is reborn in the asura realm. |
Ayaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya. |
This is the fourth inopportune moment, unseasonable time for the holy life. |
Puna caparaṁ …pe… aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti. |
Furthermore… he is reborn in a certain long-lived deva realm. |
Ayaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya. |
This is the fifth inopportune moment, unseasonable time for the holy life. |
Puna caparaṁ …pe… paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. |
Furthermore… he is reborn in border regions, among unintelligent barbarians, where there is no access for bhikkhus, bhikkhunis, male lay followers, or female lay followers. |
Ayaṁ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya. |
This is the sixth inopportune moment, unseasonable time for the holy life. |
Puna caparaṁ …pe… majjhimesu janapadesu paccājāto hoti. |
Furthermore… he is reborn in the central regions. |
So ca hoti micchādiṭṭhiko viparītadassano: |
But he is of wrong view, with a perverted vision: |
‘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 gift, no offering, no sacrifice, no fruit or result of good and bad actions, there is no this world, no other world, no mother, no father, no spontaneously reborn beings, there are no recluses and brahmins in the world who are rightly gone, rightly practicing, who having realized this world and the other world by their own direct knowledge, declare it.' |
Ayaṁ sattamo akkhaṇo asamayo brahmacariyavāsāya. |
This is the seventh inopportune moment, unseasonable time for the holy life. |
Puna caparaṁ …pe… majjhimesu janapadesu paccājāto hoti. |
Furthermore… he is reborn in the central regions. |
So ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ. |
But he is unwise, foolish, dull-witted, unable to understand the meaning of well-spoken and ill-spoken words. |
Ayaṁ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya. |
This is the eighth inopportune moment, unseasonable time for the holy life. |
Puna caparaṁ, āvuso, tathāgato ca loke na uppanno hoti arahaṁ sammāsambuddho, dhammo ca na desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. |
Furthermore, friends, a Tathagata, an Arahant, a Fully Awakened One, has not arisen in the world, and the Dhamma is not taught, leading to peace, leading to Nibbana, leading to enlightenment, proclaimed by the Fortunate One. |
Ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ. |
But this individual is reborn in the central regions, and he is wise, not foolish, not dull-witted, able to understand the meaning of well-spoken and ill-spoken words. |
Ayaṁ navamo akkhaṇo asamayo brahmacariyavāsāya. |
This is the ninth inopportune moment, unseasonable time for the holy life. |
Nava anupubbavihārā. |
Nine progressive dwellings. |
Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Here, friends, a bhikkhu, secluded from sensuality, secluded from unwholesome states, enters and dwells in the first jhana, which is accompanied by initial application and sustained application, born of seclusion, with rapture and pleasure. |
Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. |
With the subsiding of initial application and sustained application… he enters and dwells in the second jhana. |
Pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. |
With the fading away of rapture… he enters and dwells in the third jhana. |
Sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. |
With the abandonment of pleasure… he enters and dwells in the fourth jhana. |
Sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati. |
By completely surmounting perceptions of form… he enters and dwells in the sphere of infinite space. |
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. |
By completely surmounting the sphere of infinite space, thinking: 'Consciousness is infinite,' he enters and dwells in the sphere of infinite consciousness. |
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. |
By completely surmounting the sphere of infinite consciousness, thinking: 'There is nothingness,' he enters and dwells in the sphere of nothingness. |
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. |
By completely surmounting the sphere of nothingness, he enters and dwells in the sphere of neither perception nor non-perception. |
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. |
By completely surmounting the sphere of neither perception nor non-perception, he enters and dwells in the cessation of perception and feeling. |
Nava anupubbanirodhā. |
Nine progressive cessations. |
Paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti. |
For one who has attained the first jhana, sensual perception has ceased. |
Dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti. |
For one who has attained the second jhana, initial application and sustained application have ceased. |
Tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti. |
For one who has attained the third jhana, rapture has ceased. |
Catutthaṁ jhānaṁ samāpannassa assāsapassāssā niruddhā honti. |
For one who has attained the fourth jhana, breathing has ceased. |
Ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti. |
For one who has attained the sphere of infinite space, perception of form has ceased. |
Viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti. |
For one who has attained the sphere of infinite consciousness, perception of the sphere of infinite space has ceased. |
Ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti. |
For one who has attained the sphere of nothingness, perception of the sphere of infinite consciousness has ceased. |
Nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti. |
For one who has attained the sphere of neither perception nor non-perception, perception of the sphere of nothingness has ceased. |
Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti. |
For one who has attained the cessation of perception and feeling, perception and feeling have ceased. |
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena nava dhammā sammadakkhātā. |
These, friends, are the nine principles that have been perfectly expounded by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One. |
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. |
Therein, all should chant together… for the good, welfare, and happiness of devas and humans. |
10. Dasaka |
10. The Tens |
Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā. |
Friends, by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One, ten principles have been perfectly expounded. |
Tattha sabbeheva saṅgāyitabbaṁ …pe… atthāya hitāya sukhāya devamanussānaṁ. |
Therein, all should chant together… for the good, welfare, and happiness of devas and humans. |
Katame dasa? |
What are the ten? |
Dasa nāthakaraṇā dhammā. |
Ten qualities that make one worthy of reliance. |
Idhāvuso, bhikkhu sīlavā hoti. |
Here, friends, a bhikkhu is virtuous. |
Pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. |
He dwells restrained by the Patimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, and undertakes the training rules by taking them up. |
Yaṁpāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. |
When a bhikkhu, friends, is virtuous, dwells restrained by the Patimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, and undertakes the training rules by taking them up. |
Ayampi dhammo nāthakaraṇo. |
This quality too makes one worthy of reliance. |
Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. |
Furthermore, friends, a bhikkhu is learned, a preserver of what is heard, a collector of what is heard. |
Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. |
Those teachings that are good in the beginning, good in the middle, and good in the end, with their meaning and phrasing, proclaim the perfectly complete and purified holy life—such teachings are much heard by him, retained, recited verbally, pondered mentally, and well penetrated by view. |
Yaṁpāvuso, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā. |
When a bhikkhu, friends, is learned… and well penetrated by view. |
Ayampi dhammo nāthakaraṇo. |
This quality too makes one worthy of reliance. |
Puna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. |
Furthermore, friends, a bhikkhu is a good friend, a good companion, one associated with good people. |
Yaṁpāvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. |
When a bhikkhu, friends, is a good friend, a good companion, one associated with good people. |
Ayampi dhammo nāthakaraṇo. |
This quality too makes one worthy of reliance. |
Puna caparaṁ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato khamo padakkhiṇaggāhī anusāsaniṁ. |
Furthermore, friends, a bhikkhu is amenable, endowed with qualities that make him amenable, patient, and receives instruction respectfully. |
Yaṁpāvuso, bhikkhu suvaco hoti …pe… padakkhiṇaggāhī anusāsaniṁ. |
When a bhikkhu, friends, is amenable… and receives instruction respectfully. |
Ayampi dhammo nāthakaraṇo. |
This quality too makes one worthy of reliance. |
Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni, tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ. |
Furthermore, friends, a bhikkhu, regarding the various duties of his fellow practitioners, is diligent and not lazy, endowed with discernment to find the means, capable of doing and arranging them. |
Yaṁpāvuso, bhikkhu yāni tāni sabrahmacārīnaṁ …pe… alaṁ saṁvidhātuṁ. |
When a bhikkhu, friends, regarding the various duties of his fellow practitioners… is capable of doing and arranging them. |
Ayampi dhammo nāthakaraṇo. |
This quality too makes one worthy of reliance. |
Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro, abhidhamme abhivinaye uḷārapāmojjo. |
Furthermore, friends, a bhikkhu is desirous of Dhamma, one who loves to speak, with great joy in the higher Dhamma and higher Vinaya. |
Yaṁpāvuso, bhikkhu dhammakāmo hoti …pe… uḷārapāmojjo. |
When a bhikkhu, friends, is desirous of Dhamma… with great joy. |
Ayampi dhammo nāthakaraṇo. |
This quality too makes one worthy of reliance. |
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. |
Furthermore, friends, a bhikkhu is content with whatever robes, almsfood, lodging, and requisites for the sick and medicine he gets. |
Yaṁpāvuso, bhikkhu santuṭṭho hoti …pe… parikkhārehi. |
When a bhikkhu, friends, is content… with requisites. |
Ayampi dhammo nāthakaraṇo. |
This quality too makes one worthy of reliance. |
Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
Furthermore, friends, a bhikkhu lives with aroused energy for the abandoning of unwholesome states and for the acquisition of wholesome states, steadfast, firm in effort, not abandoning the burden in wholesome states. |
Yaṁpāvuso, bhikkhu āraddhavīriyo viharati …pe… anikkhittadhuro kusalesu dhammesu. |
When a bhikkhu, friends, lives with aroused energy… not abandoning the burden in wholesome states. |
Ayampi dhammo nāthakaraṇo. |
This quality too makes one worthy of reliance. |
Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. |
Furthermore, friends, a bhikkhu is mindful, endowed with supreme mindfulness and clear comprehension, able to remember and recall what was done and said long ago. |
Yaṁpāvuso, bhikkhu satimā hoti …pe… saritā anussaritā. |
When a bhikkhu, friends, is mindful… able to remember and recall. |
Ayampi dhammo nāthakaraṇo. |
This quality too makes one worthy of reliance. |
Puna caparaṁ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. |
Furthermore, friends, a bhikkhu is wise, endowed with wisdom that sees the arising and passing away, noble, penetrative, leading to the complete destruction of suffering. |
Yaṁpāvuso, bhikkhu paññavā hoti …pe… sammādukkhakkhayagāminiyā. |
When a bhikkhu, friends, is wise… leading to the complete destruction of suffering. |
Ayampi dhammo nāthakaraṇo. |
This quality too makes one worthy of reliance. |
Dasa kasiṇāyatanāni. |
Ten objects of kasina. |
Pathavīkasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. |
One perceives the earth kasina, above, below, around, undivided, immeasurable. |
Āpokasiṇameko sañjānāti …pe… tejokasiṇameko sañjānāti … vāyokasiṇameko sañjānāti … nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti, uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. |
One perceives the water kasina… the fire kasina… the wind kasina… the blue kasina… the yellow kasina… the red kasina… the white kasina… the space kasina… the consciousness kasina, above, below, around, undivided, immeasurable. |
Dasa akusalakammapathā—pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi. |
Ten courses of unwholesome action—taking life, taking what is not given, misconduct in sensual pleasures, false speech, divisive speech, harsh speech, idle chatter, covetousness, ill will, wrong view. |
Dasa kusalakammapathā—pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi. |
Ten courses of wholesome action—abstinence from taking life, abstinence from taking what is not given, abstinence from misconduct in sensual pleasures, abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from idle chatter, non-covetousness, non-ill will, right view. |
Dasa ariyavāsā. |
Ten noble dwellings. |
Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño. |
Here, friends, a bhikkhu has abandoned five factors, is endowed with six factors, has one protection, has four supports, has dispelled individual truths, has entirely given up searching, has unagitated thoughts, has tranquil bodily formations, has a well-liberated mind, has well-liberated wisdom. |
Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti? |
And how, friends, is a bhikkhu one who has abandoned five factors? |
Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti. |
Here, friends, a bhikkhu's sensual desire is abandoned, ill will is abandoned, sloth and torpor are abandoned, restlessness and remorse are abandoned, doubt is abandoned. |
Evaṁ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti. |
Thus, friends, a bhikkhu is one who has abandoned five factors. |
Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti? |
And how, friends, is a bhikkhu one who is endowed with six factors? |
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. |
Here, friends, a bhikkhu, having seen a form with the eye, is neither glad nor sad, but dwells in equanimity, mindful and clearly comprehending. |
Sotena saddaṁ sutvā …pe… manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. |
Having heard a sound with the ear… having cognized a mental phenomenon with the mind, he is neither glad nor sad, but dwells in equanimity, mindful and clearly comprehending. |
Evaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti. |
Thus, friends, a bhikkhu is one who is endowed with six factors. |
Kathañcāvuso, bhikkhu ekārakkho hoti? |
And how, friends, is a bhikkhu one who has one protection? |
Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti. |
Here, friends, a bhikkhu is endowed with a mind protected by mindfulness. |
Evaṁ kho, āvuso, bhikkhu ekārakkho hoti. |
Thus, friends, a bhikkhu is one who has one protection. |
Kathañcāvuso, bhikkhu caturāpasseno hoti? |
And how, friends, is a bhikkhu one who has four supports? |
Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti. |
Here, friends, a bhikkhu uses one thing with careful consideration, endures one thing with careful consideration, avoids one thing with careful consideration, removes one thing with careful consideration. |
Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti. |
Thus, friends, a bhikkhu is one who has four supports. |
Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti? |
And how, friends, is a bhikkhu one who has dispelled individual truths? |
Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. |
Here, friends, for a bhikkhu, all those individual truths of various recluses and brahmins are driven away, dispelled, cast off, rejected, abandoned, given up. |
Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti. |
Thus, friends, a bhikkhu is one who has dispelled individual truths. |
Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti? |
And how, friends, is a bhikkhu one who has entirely given up searching? |
Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. |
Here, friends, a bhikkhu's search for sensuality is abandoned, his search for existence is abandoned, his search for the holy life is entirely tranquilized. |
Evaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti. |
Thus, friends, a bhikkhu is one who has entirely given up searching. |
Kathañcāvuso, bhikkhu anāvilasaṅkappo hoti? |
And how, friends, is a bhikkhu one who has unagitated thoughts? |
Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti. |
Here, friends, a bhikkhu's sensual thought is abandoned, ill-will thought is abandoned, harming thought is abandoned. |
Evaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti. |
Thus, friends, a bhikkhu is one who has unagitated thoughts. |
Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti? |
And how, friends, is a bhikkhu one who has tranquil bodily formations? |
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Here, friends, a bhikkhu, with the abandonment of pleasure and pain, and with the disappearance of former joy and sorrow, enters and dwells in the fourth jhana, which is neither-painful-nor-pleasant and purified by equanimity and mindfulness. |
Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti. |
Thus, friends, a bhikkhu is one who has tranquil bodily formations. |
Kathañcāvuso, bhikkhu suvimuttacitto hoti? |
And how, friends, is a bhikkhu one who has a well-liberated mind? |
Idhāvuso, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti. |
Here, friends, a bhikkhu's mind is liberated from lust, his mind is liberated from hatred, his mind is liberated from delusion. |
Evaṁ kho, āvuso, bhikkhu suvimuttacitto hoti. |
Thus, friends, a bhikkhu is one who has a well-liberated mind. |
Kathañcāvuso, bhikkhu suvimuttapañño hoti? |
And how, friends, is a bhikkhu one who has well-liberated wisdom? |
Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti. |
Here, friends, a bhikkhu knows: 'My lust is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to future arising.' |
‘Doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti. |
He knows: 'My hatred is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to future arising.' |
‘Moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti. |
He knows: 'My delusion is abandoned, uprooted, made like a palm-stump, brought to non-existence, not liable to future arising.' |
Evaṁ kho, āvuso, bhikkhu suvimuttapañño hoti. |
Thus, friends, a bhikkhu is one who has well-liberated wisdom. |
Dasa asekkhā dhammā—asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti. |
Ten qualities of an accomplished one—right view of an accomplished one, right intention of an accomplished one, right speech of an accomplished one, right action of an accomplished one, right livelihood of an accomplished one, right effort of an accomplished one, right mindfulness of an accomplished one, right concentration of an accomplished one, right knowledge of an accomplished one, right liberation of an accomplished one. |
| These, friends, are the ten principles that have been perfectly expounded by the Blessed One, the Knower, the Seer, the Arahant, the Fully Awakened One. | |
Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa dhammā sammadakkhātā. |
Therein, all should chant together, not dispute, so that this holy life may last long and endure, 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." |
Tattha sabbeheva saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. |
|
Atha kho bhagavā uṭṭhahitvā āyasmantaṁ sāriputtaṁ āmantesi: |
Then the Blessed One rose from his seat and addressed Venerable Sariputta: |
“sādhu sādhu, sāriputta, sādhu kho tvaṁ, sāriputta, bhikkhūnaṁ saṅgītipariyāyaṁ abhāsī”ti. |
Good, good, Sariputta! You have, Sariputta, spoken well this discourse on the recitation to the bhikkhus! |
Idamavocāyasmā sāriputto, samanuñño satthā ahosi. |
Venerable Sariputta said this, and the Teacher approved. |
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. |
The bhikkhus were delighted and rejoiced in Venerable Sariputta's words. |
Saṅgītisuttaṁ niṭṭhitaṁ dasamaṁ. |
The Discourse on Recitation, the tenth, is finished. |
dn34 |
DN 34 |
Dīgha Nikāya 34 |
Long Discourses 34 |
Dasuttarasutta |
The Sutta on the Tenfold Series |
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. |
Thus have I heard. On one occasion the Blessed One was dwelling at Campā, on the bank of the Gaggarā lotus pond, together with a great Saṅgha of bhikkhus, with about five hundred bhikkhus. |
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: |
“Dasuttaraṁ pavakkhāmi, |
“I will teach the Dhamma in progressive tens, |
dhammaṁ nibbānapattiyā; |
the Dhamma for the attainment of Nibbāna; |
Dukkhassantakiriyāya, |
For the making of an end to suffering, |
sabbaganthappamocanaṁ. |
The release from all fetters. |
1. Eko dhammo |
1. One Thing |
Eko, āvuso, dhammo bahukāro, eko dhammo bhāvetabbo, eko dhammo pariññeyyo, eko dhammo pahātabbo, eko dhammo hānabhāgiyo, eko dhammo visesabhāgiyo, eko dhammo duppaṭivijjho, eko dhammo uppādetabbo, eko dhammo abhiññeyyo, eko dhammo sacchikātabbo. |
One thing, friends, is of great help; one thing is to be developed; one thing is to be fully understood; one thing is to be abandoned; one thing partakes of decline; one thing partakes of distinction; one thing is hard to penetrate; one thing is to be aroused; one thing is to be directly known; one thing is to be realized. |
Katamo eko dhammo bahukāro? |
What is the one thing of great help? |
Appamādo kusalesu dhammesu. |
Heedfulness in wholesome states. |
Ayaṁ eko dhammo bahukāro. |
This is the one thing of great help. |
Katamo eko dhammo bhāvetabbo? |
What is the one thing to be developed? |
Kāyagatāsati sātasahagatā. |
Mindfulness of the body accompanied by delight. |
Ayaṁ eko dhammo bhāvetabbo. |
This is the one thing to be developed. |
Katamo eko dhammo pariññeyyo? |
What is the one thing to be fully understood? |
Phasso sāsavo upādāniyo. |
Contact that is tainted and connected with clinging. |
Ayaṁ eko dhammo pariññeyyo. |
This is the one thing to be fully understood. |
Katamo eko dhammo pahātabbo? |
What is the one thing to be abandoned? |
Asmimāno. Ayaṁ eko dhammo pahātabbo. |
The conceit “I am.” This is the one thing to be abandoned. |
Katamo eko dhammo hānabhāgiyo? |
What is the one thing that partakes of decline? |
Ayoniso manasikāro. |
Unwise attention. |
Ayaṁ eko dhammo hānabhāgiyo. |
This is the one thing that partakes of decline. |
Katamo eko dhammo visesabhāgiyo? |
What is the one thing that partakes of distinction? |
Yoniso manasikāro. |
Wise attention. |
Ayaṁ eko dhammo visesabhāgiyo. |
This is the one thing that partakes of distinction. |
Katamo eko dhammo duppaṭivijjho? |
What is the one thing that is hard to penetrate? |
Ānantariko cetosamādhi. |
The concentration of mind that is immediately effective. |
Ayaṁ eko dhammo duppaṭivijjho. |
This is the one thing that is hard to penetrate. |
Katamo eko dhammo uppādetabbo? |
What is the one thing to be aroused? |
Akuppaṁ ñāṇaṁ. |
Unshakeable knowledge. |
Ayaṁ eko dhammo uppādetabbo. |
This is the one thing to be aroused. |
Katamo eko dhammo abhiññeyyo? |
What is the one thing to be directly known? |
Sabbe sattā āhāraṭṭhitikā. |
All beings are sustained by nutriment. |
Ayaṁ eko dhammo abhiññeyyo. |
This is the one thing to be directly known. |
Katamo eko dhammo sacchikātabbo? |
What is the one thing to be realized? |
Akuppā cetovimutti. |
Unshakeable liberation of mind. |
Ayaṁ eko dhammo sacchikātabbo. |
This is the one thing to be realized. |
Iti ime dasa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. |
These ten things are real, true, thus, not otherwise, not different, rightly fully awakened to by the Tathāgata. |
2. Dve dhammā |
2. Two Things |
Dve dhammā bahukārā, dve dhammā bhāvetabbā, dve dhammā pariññeyyā, dve dhammā pahātabbā, dve dhammā hānabhāgiyā, dve dhammā visesabhāgiyā, dve dhammā duppaṭivijjhā, dve dhammā uppādetabbā, dve dhammā abhiññeyyā, dve dhammā sacchikātabbā. |
Two things are of great help; two things are to be developed; two things are to be fully understood; two things are to be abandoned; two things partake of decline; two things partake of distinction; two things are hard to penetrate; two things are to be aroused; two things are to be directly known; two things are to be realized. |
Katame dve dhammā bahukārā? |
What two things are of great help? |
Sati ca sampajaññañca. |
Mindfulness and clear comprehension. |
Ime dve dhammā bahukārā. |
These two things are of great help. |
Katame dve dhammā bhāvetabbā? |
What two things are to be developed? |
Samatho ca vipassanā ca. |
Serenity and insight. |
Ime dve dhammā bhāvetabbā. |
These two things are to be developed. |
Katame dve dhammā pariññeyyā? |
What two things are to be fully understood? |
Nāmañca rūpañca. |
Name and form. |
Ime dve dhammā pariññeyyā. |
These two things are to be fully understood. |
Katame dve dhammā pahātabbā? |
What two things are to be abandoned? |
Avijjā ca bhavataṇhā ca. |
Ignorance and craving for existence. |
Ime dve dhammā pahātabbā. |
These two things are to be abandoned. |
Katame dve dhammā hānabhāgiyā? |
What two things partake of decline? |
Dovacassatā ca pāpamittatā ca. |
Bad listenership and bad friendship. |
Ime dve dhammā hānabhāgiyā. |
These two things partake of decline. |
Katame dve dhammā visesabhāgiyā? |
What two things partake of distinction? |
Sovacassatā ca kalyāṇamittatā ca. |
Good listenership and good friendship. |
Ime dve dhammā visesabhāgiyā. |
These two things partake of distinction. |
Katame dve dhammā duppaṭivijjhā? |
What two things are hard to penetrate? |
Yo ca hetu yo ca paccayo sattānaṁ saṅkilesāya, yo ca hetu yo ca paccayo sattānaṁ visuddhiyā. |
That which is the cause and that which is the condition for the defilement of beings; and that which is the cause and that which is the condition for the purification of beings. |
Ime dve dhammā duppaṭivijjhā. |
These two things are hard to penetrate. |
Katame dve dhammā uppādetabbā? |
What two things are to be aroused? |
Dve ñāṇāni—khaye ñāṇaṁ, anuppāde ñāṇaṁ. |
Two knowledges: knowledge of destruction and knowledge of non-arising. |
Ime dve dhammā uppādetabbā. |
These two things are to be aroused. |
Katame dve dhammā abhiññeyyā? |
What two things are to be directly known? |
Dve dhātuyo—saṅkhatā ca dhātu asaṅkhatā ca dhātu. |
Two elements: the conditioned element and the unconditioned element. |
Ime dve dhammā abhiññeyyā. |
These two things are to be directly known. |
Katame dve dhammā sacchikātabbā? |
What two things are to be realized? |
Vijjā ca vimutti ca. |
Knowledge and liberation. |
Ime dve dhammā sacchikātabbā. |
These two things are to be realized. |
Iti ime vīsati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. |
These twenty things are real, true, thus, not otherwise, not different, rightly fully awakened to by the Tathāgata. |
3. Tayo dhammā |
3. Three Things |
Tayo dhammā bahukārā, tayo dhammā bhāvetabbā …pe… tayo dhammā sacchikātabbā. |
Three things are of great help; three things are to be developed …etc… three things are to be realized. |
Katame tayo dhammā bahukārā? |
What three things are of great help? |
Sappurisasaṁsevo, saddhammassavanaṁ, dhammānudhammappaṭipatti. |
Association with superior persons, hearing the good Dhamma, and practicing in accordance with the Dhamma. |
Ime tayo dhammā bahukārā. |
These three things are of great help. |
Katame tayo dhammā bhāvetabbā? |
What three things are to be developed? |
Tayo samādhī—savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi. |
Three kinds of concentration: concentration with thought and examination, concentration without thought but with examination, concentration without thought and without examination. |
Ime tayo dhammā bhāvetabbā. |
These three things are to be developed. |
Katame tayo dhammā pariññeyyā? |
What three things are to be fully understood? |
Tisso vedanā—sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. |
Three kinds of feeling: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. |
Ime tayo dhammā pariññeyyā. |
These three things are to be fully understood. |
Katame tayo dhammā pahātabbā? |
What three things are to be abandoned? |
Tisso taṇhā—kāmataṇhā, bhavataṇhā, vibhavataṇhā. |
Three kinds of craving: craving for sensual pleasures, craving for existence, craving for non-existence. |
Ime tayo dhammā pahātabbā. |
These three things are to be abandoned. |
Katame tayo dhammā hānabhāgiyā? |
What three things partake of decline? |
Tīṇi akusalamūlāni—lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ. |
Three unwholesome roots: greed as an unwholesome root, hatred as an unwholesome root, delusion as an unwholesome root. |
Ime tayo dhammā hānabhāgiyā. |
These three things partake of decline. |
Katame tayo dhammā visesabhāgiyā? |
What three things partake of distinction? |
Tīṇi kusalamūlāni—alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. |
Three wholesome roots: non-greed as a wholesome root, non-hatred as a wholesome root, non-delusion as a wholesome root. |
Ime tayo dhammā visesabhāgiyā. |
These three things partake of distinction. |
Katame tayo dhammā duppaṭivijjhā? |
What three things are hard to penetrate? |
Tisso nissaraṇiyā dhātuyo—kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ arūpaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ, nirodho tassa nissaraṇaṁ. |
Three elements of escape: for sensual pleasures, this is the escape, namely, renunciation; for forms, this is the escape, namely, the formless; and for whatever has come to be, is conditioned, dependently arisen, its cessation is the escape. |
Ime tayo dhammā duppaṭivijjhā. |
These three things are hard to penetrate. |
Katame tayo dhammā uppādetabbā? |
What three things are to be aroused? |
Tīṇi ñāṇāni—atītaṁse ñāṇaṁ, anāgataṁse ñāṇaṁ, paccuppannaṁse ñāṇaṁ. |
Three kinds of knowledge: knowledge of the past, knowledge of the future, knowledge of the present. |
Ime tayo dhammā uppādetabbā. |
These three things are to be aroused. |
Katame tayo dhammā abhiññeyyā? |
What three things are to be directly known? |
Tisso dhātuyo—kāmadhātu, rūpadhātu, arūpadhātu. |
Three elements: the sensual realm element, the form realm element, the formless realm element. |
Ime tayo dhammā abhiññeyyā. |
These three things are to be directly known. |
Katame tayo dhammā sacchikātabbā? |
What three things are to be realized? |
Tisso vijjā—pubbenivāsānussatiñāṇaṁ vijjā, sattānaṁ cutūpapāte ñāṇaṁ vijjā, āsavānaṁ khaye ñāṇaṁ vijjā. |
Three true knowledges: the knowledge of recollection of past lives is a true knowledge, the knowledge of the passing away and rebirth of beings is a true knowledge, the knowledge of the destruction of the taints is a true knowledge. |
Ime tayo dhammā sacchikātabbā. |
These three things are to be realized. |
Iti ime tiṁsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. |
These thirty things are real, true, thus, not otherwise, not different, rightly fully awakened to by the Tathāgata. |
4. Cattāro dhammā |
4. Four Things |
Cattāro dhammā bahukārā, cattāro dhammā bhāvetabbā …pe… cattāro dhammā sacchikātabbā. |
Four things are of great help; four things are to be developed …etc… four things are to be realized. |
Katame cattāro dhammā bahukārā? |
What four things are of great help? |
Cattāri cakkāni—patirūpadesavāso, sappurisūpanissayo, attasammāpaṇidhi, pubbe ca katapuññatā. |
Four wheels: living in a suitable region, relying on superior persons, right aspiration for oneself, and having done meritorious deeds in the past. |
Ime cattāro dhammā bahukārā. |
These four things are of great help. |
Katame cattāro dhammā bhāvetabbā? |
What four things are to be developed? |
Cattāro satipaṭṭhānā—idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
Four establishments of mindfulness: here, friends, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. |
Vedanāsu …pe… citte … dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. |
… in feelings … in mind … a bhikkhu dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. |
Ime cattāro dhammā bhāvetabbā. |
These four things are to be developed. |
Katame cattāro dhammā pariññeyyā? |
What four things are to be fully understood? |
Cattāro āhārā—kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. |
Four kinds of nutriment: physical food, coarse or fine; contact as the second; mental volition as the third; consciousness as the fourth. |
Ime cattāro dhammā pariññeyyā. |
These four things are to be fully understood. |
Katame cattāro dhammā pahātabbā? |
What four things are to be abandoned? |
Cattāro oghā—kāmogho, bhavogho, diṭṭhogho, avijjogho. |
Four floods: the flood of sensuality, the flood of existence, the flood of views, the flood of ignorance. |
Ime cattāro dhammā pahātabbā. |
These four things are to be abandoned. |
Katame cattāro dhammā hānabhāgiyā? |
What four things partake of decline? |
Cattāro yogā—kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. |
Four yokes: the yoke of sensuality, the yoke of existence, the yoke of views, the yoke of ignorance. |
Ime cattāro dhammā hānabhāgiyā. |
These four things partake of decline. |
Katame cattāro dhammā visesabhāgiyā? |
What four things partake of distinction? |
Cattāro visaṁyogā—kāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo. |
Four disjunctions: disjunction from the yoke of sensuality, disjunction from the yoke of existence, disjunction from the yoke of views, disjunction from the yoke of ignorance. |
Ime cattāro dhammā visesabhāgiyā. |
These four things partake of distinction. |
Katame cattāro dhammā duppaṭivijjhā? |
What four things are hard to penetrate? |
Cattāro samādhī—hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi. |
Four kinds of concentration: concentration that partakes of decline, concentration that partakes of stagnation, concentration that partakes of distinction, concentration that partakes of penetration. |
Ime cattāro dhammā duppaṭivijjhā. |
These four things are hard to penetrate. |
Katame cattāro dhammā uppādetabbā? |
What four things are to be aroused? |
Cattāri ñāṇāni—dhamme ñāṇaṁ, anvaye ñāṇaṁ, pariye ñāṇaṁ, sammutiyā ñāṇaṁ. |
Four kinds of knowledge: knowledge of the Dhamma, knowledge of inference, knowledge of analysis, knowledge of conventional truth. |
Ime cattāro dhammā uppādetabbā. |
These four things are to be aroused. |
Katame cattāro dhammā abhiññeyyā? |
What four things are to be directly known? |
Cattāri ariyasaccāni—dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. |
Four Noble Truths: the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, the Noble Truth of the path leading to the cessation of suffering. |
Ime cattāro dhammā abhiññeyyā. |
These four things are to be directly known. |
Katame cattāro dhammā sacchikātabbā? |
What four things are to be realized? |
Cattāri sāmaññaphalāni—sotāpattiphalaṁ, sakadāgāmiphalaṁ, anāgāmiphalaṁ, arahattaphalaṁ. |
Four fruits of recluseship: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship. |
Ime cattāro dhammā sacchikātabbā. |
These four things are to be realized. |
Iti ime cattārīsadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. |
These forty things are real, true, thus, not otherwise, not different, rightly fully awakened to by the Tathāgata. |
5. Pañca dhammā |
5. Five Things |
Pañca dhammā bahukārā …pe… pañca dhammā sacchikātabbā. |
Five things are of great help …etc… five things are to be realized. |
Katame pañca dhammā bahukārā? |
What five things are of great help? |
Pañca padhāniyaṅgāni—idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṁ: |
Five factors of striving: Here, friends, a bhikkhu has faith, he has faith in the enlightenment of the Tathāgata: |
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. |
‘Thus indeed is the Blessed One: an Arahant, fully enlightened, accomplished in true knowledge and conduct, sublime, knower of worlds, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One.’ |
Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. |
He is free from illness and affliction, possessing a good digestion that is neither too cool nor too hot but medium, suitable for striving. |
Asaṭho hoti amāyāvī yathābhūtamattānaṁ āvīkattā satthari vā viññūsu vā sabrahmacārīsu. |
He is not deceitful or fraudulent, but reveals himself as he is to the Teacher or to wise spiritual companions. |
Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
He lives with energy aroused for abandoning unwholesome states and acquiring wholesome states, steadfast, firm in exertion, not shirking the responsibility in regard to wholesome states. |
Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. |
He is wise, endowed with wisdom that discerns arising and passing away, which is noble, penetrative, and leads to the complete destruction of suffering. |
Ime pañca dhammā bahukārā. |
These five things are of great help. |
Katame pañca dhammā bhāvetabbā? |
What five things are to be developed? |
Pañcaṅgiko sammāsamādhi—pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṁ. |
The five-factored right concentration: pervasion of rapture, pervasion of pleasure, pervasion of mind, pervasion of light, the sign of reviewing. |
Ime pañca dhammā bhāvetabbā. |
These five things are to be developed. |
Katame pañca dhammā pariññeyyā? |
What five things are to be fully understood? |
Pañcupādānakkhandhā—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho. |
The five aggregates subject to clinging: the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the volitional formations aggregate subject to clinging, the consciousness aggregate subject to clinging. |
Ime pañca dhammā pariññeyyā. |
These five things are to be fully understood. |
Katame pañca dhammā pahātabbā? |
What five things are to be abandoned? |
Pañca nīvaraṇāni—kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ, uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ. |
The five hindrances: the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth and torpor, the hindrance of restlessness and remorse, the hindrance of doubt. |
Ime pañca dhammā pahātabbā. |
These five things are to be abandoned. |
Katame pañca dhammā hānabhāgiyā? |
What five things partake of decline? |
Pañca cetokhilā—idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. |
Five mental barrennesses: Here, friends, a bhikkhu doubts and is uncertain about the Teacher, is not confident, not settled. |
Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
A bhikkhu who, friends, doubts and is uncertain about the Teacher, is not confident, not settled, his mind does not incline to ardor, to application, to perseverance, to striving. |
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
One whose mind does not incline to ardor, to application, to perseverance, to striving. |
Ayaṁ paṭhamo cetokhilo. |
This is the first mental barrenness. |
Puna caparaṁ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati …pe… saṅghe kaṅkhati vicikicchati …pe… sikkhāya kaṅkhati vicikicchati …pe… sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
Again, friends, a bhikkhu doubts and is uncertain about the Dhamma …etc… doubts and is uncertain about the Saṅgha …etc… doubts and is uncertain about the training …etc… is angry with his spiritual companions, displeased, with a disturbed mind, barren; a bhikkhu who, friends, is angry with his spiritual companions, displeased, with a disturbed mind, barren, his mind does not incline to ardor, to application, to perseverance, to striving. |
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. |
One whose mind does not incline to ardor, to application, to perseverance, to striving. |
Ayaṁ pañcamo cetokhilo. |
This is the fifth mental barrenness. |
Ime pañca dhammā hānabhāgiyā. |
These five things partake of decline. |
Katame pañca dhammā visesabhāgiyā? |
What five things partake of distinction? |
Pañcindriyāni—saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. |
The five faculties: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of wisdom. |
Ime pañca dhammā visesabhāgiyā. |
These five things partake of distinction. |
Katame pañca dhammā duppaṭivijjhā? |
What five things are hard to penetrate? |
Pañca nissaraṇiyā dhātuyo—idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. |
Five elements of escape: Here, friends, when a bhikkhu attends to sensual pleasures, his mind does not leap up at sensual pleasures, is not pleased, does not settle, is not liberated. |
Nekkhammaṁ kho panassa manasikaroto nekkhamme cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. |
But when he attends to renunciation, his mind leaps up at renunciation, is pleased, settles, is liberated. |
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ kāmehi. |
That mind of his is well gone, well developed, well risen, well liberated, disjoined from sensual pleasures. |
Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. |
And the taints, vexations, and fevers that arise in dependence on sensual pleasures, he is liberated from them. |
Na so taṁ vedanaṁ vedeti. |
He does not experience that feeling. |
Idamakkhātaṁ kāmānaṁ nissaraṇaṁ. |
This is declared the escape from sensual pleasures. |
Puna caparaṁ, āvuso, bhikkhuno byāpādaṁ manasikaroto byāpāde cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. |
Again, friends, when a bhikkhu attends to ill will, his mind does not leap up at ill will, is not pleased, does not settle, is not liberated. |
Abyāpādaṁ kho panassa manasikaroto abyāpāde cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. |
But when he attends to non-ill will, his mind leaps up at non-ill will, is pleased, settles, is liberated. |
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ byāpādena. |
That mind of his is well gone, well developed, well risen, well liberated, disjoined from ill will. |
Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. |
And the taints, vexations, and fevers that arise in dependence on ill will, he is liberated from them. |
Na so taṁ vedanaṁ vedeti. |
He does not experience that feeling. |
Idamakkhātaṁ byāpādassa nissaraṇaṁ. |
This is declared the escape from ill will. |
Puna caparaṁ, āvuso, bhikkhuno vihesaṁ manasikaroto vihesāya cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. |
Again, friends, when a bhikkhu attends to cruelty, his mind does not leap up at cruelty, is not pleased, does not settle, is not liberated. |
Avihesaṁ kho panassa manasikaroto avihesāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. |
But when he attends to non-cruelty, his mind leaps up at non-cruelty, is pleased, settles, is liberated. |
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ vihesāya. |
That mind of his is well gone, well developed, well risen, well liberated, disjoined from cruelty. |
Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. |
And the taints, vexations, and fevers that arise in dependence on cruelty, he is liberated from them. |
Na so taṁ vedanaṁ vedeti. |
He does not experience that feeling. |
Idamakkhātaṁ vihesāya nissaraṇaṁ. |
This is declared the escape from cruelty. |
Puna caparaṁ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. |
Again, friends, when a bhikkhu attends to forms, his mind does not leap up at forms, is not pleased, does not settle, is not liberated. |
Arūpaṁ kho panassa manasikaroto arūpe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. |
But when he attends to the formless, his mind leaps up at the formless, is pleased, settles, is liberated. |
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ rūpehi. |
That mind of his is well gone, well developed, well risen, well liberated, disjoined from forms. |
Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. |
And the taints, vexations, and fevers that arise in dependence on forms, he is liberated from them. |
Na so taṁ vedanaṁ vedeti. |
He does not experience that feeling. |
Idamakkhātaṁ rūpānaṁ nissaraṇaṁ. |
This is declared the escape from forms. |
Puna caparaṁ, āvuso, bhikkhuno sakkāyaṁ manasikaroto sakkāye cittaṁ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. |
Again, friends, when a bhikkhu attends to identity, his mind does not leap up at identity, is not pleased, does not settle, is not liberated. |
Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. |
But when he attends to the cessation of identity, his mind leaps up at the cessation of identity, is pleased, settles, is liberated. |
Tassa taṁ cittaṁ sugataṁ subhāvitaṁ suvuṭṭhitaṁ suvimuttaṁ visaṁyuttaṁ sakkāyena. |
That mind of his is well gone, well developed, well risen, well liberated, disjoined from identity. |
Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. |
And the taints, vexations, and fevers that arise in dependence on identity, he is liberated from them. |
Na so taṁ vedanaṁ vedeti. |
He does not experience that feeling. |
Idamakkhātaṁ sakkāyassa nissaraṇaṁ. |
This is declared the escape from identity. |
Ime pañca dhammā duppaṭivijjhā. |
These five things are hard to penetrate. |
Katame pañca dhammā uppādetabbā? |
What five things are to be aroused? |
Pañca ñāṇiko sammāsamādhi: |
The right concentration endowed with five kinds of knowledge: |
‘ayaṁ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’ti paccattaṁyeva ñāṇaṁ uppajjati. |
Knowledge arises in him personally: ‘This concentration is blissful in the present and results in bliss in the future.’ |
‘Ayaṁ samādhi ariyo nirāmiso’ti paccattaññeva ñāṇaṁ uppajjati. |
Knowledge arises in him personally: ‘This concentration is noble and not carnal.’ |
‘Ayaṁ samādhi akāpurisasevito’ti paccattaṁyeva ñāṇaṁ uppajjati. |
Knowledge arises in him personally: ‘This concentration is not practiced by inferior persons.’ |
‘Ayaṁ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato’ti paccattaṁyeva ñāṇaṁ uppajjati. |
Knowledge arises in him personally: ‘This concentration is peaceful, sublime, attained by tranquility, achieved by unification, not maintained by forcible suppression of defilements.’ |
‘So kho panāhaṁ imaṁ samādhiṁ satova samāpajjāmi sato vuṭṭhahāmī’ti paccattaṁyeva ñāṇaṁ uppajjati. |
Knowledge arises in him personally: ‘I mindfully enter upon this concentration and mindfully emerge from it.’ |
Ime pañca dhammā uppādetabbā. |
These five things are to be aroused. |
Katame pañca dhammā abhiññeyyā? |
What five things are to be directly known? |
Pañca vimuttāyatanāni—idhāvuso, bhikkhuno satthā dhammaṁ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. |
Five opportunities for liberation: Here, friends, the Teacher teaches the Dhamma to a bhikkhu, or some other spiritual companion in a respected position. |
Yathā yathā, āvuso, bhikkhuno satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. |
In whatever way, friends, the Teacher teaches the Dhamma to a bhikkhu, or some other spiritual companion in a respected position, in that same way he experiences the meaning and experiences the Dhamma in that Dhamma. |
Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. |
For him, experiencing the meaning and experiencing the Dhamma, gladness is born; in one who is gladdened, rapture is born; for one with a rapturous mind, the body becomes tranquil; one with a tranquil body experiences happiness; the mind of one who is happy becomes concentrated. |
Idaṁ paṭhamaṁ vimuttāyatanaṁ. |
This is the first opportunity for liberation. |
Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. |
Again, friends, the Teacher does not teach the Dhamma to a bhikkhu, nor does some other spiritual companion in a respected position, but he teaches the Dhamma to others in detail as he has heard and learned it. In whatever way, friends, a bhikkhu teaches the Dhamma to others in detail as he has heard and learned it, in that same way he experiences the meaning and experiences the Dhamma in that Dhamma. |
Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. |
For him, experiencing the meaning and experiencing the Dhamma, gladness is born; in one who is gladdened, rapture is born; for one with a rapturous mind, the body becomes tranquil; one with a tranquil body experiences happiness; the mind of one who is happy becomes concentrated. |
Idaṁ dutiyaṁ vimuttāyatanaṁ. |
This is the second opportunity for liberation. |
Puna caparaṁ, āvuso, bhikkhuno na heva kho satthā dhammaṁ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti. |
Again, friends, the Teacher does not teach the Dhamma to a bhikkhu, nor does some other spiritual companion in a respected position, nor does he teach the Dhamma to others in detail as he has heard and learned it. |
Api ca kho yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti. |
But he recites the Dhamma in detail as he has heard and learned it. |
Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. |
In whatever way, friends, a bhikkhu recites the Dhamma in detail as he has heard and learned it, in that same way he experiences the meaning and experiences the Dhamma in that Dhamma. |
Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. |
For him, experiencing the meaning and experiencing the Dhamma, gladness is born; in one who is gladdened, rapture is born; for one with a rapturous mind, the body becomes tranquil; one with a tranquil body experiences happiness; the mind of one who is happy becomes concentrated. |
Idaṁ tatiyaṁ vimuttāyatanaṁ. |
This is the third opportunity for liberation. |
Puna caparaṁ, āvuso, 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, friends, the Teacher does not teach the Dhamma to a bhikkhu, nor does some other spiritual companion in a respected position, nor does he teach the Dhamma to others in detail as he has heard and learned it, nor does he recite the Dhamma in detail as he has heard and learned it. |
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. |
Yathā yathā, āvuso, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammapaṭisaṁvedī ca. |
In whatever way, friends, a bhikkhu reflects on, considers, and mentally examines the Dhamma as he has heard and learned it, in that same way he experiences the meaning and experiences the Dhamma in that Dhamma. |
Tassa atthappaṭisaṁvedino dhammapaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. |
For him, experiencing the meaning and experiencing the Dhamma, gladness is born; in one who is gladdened, rapture is born; for one with a rapturous mind, the body becomes tranquil; one with a tranquil body experiences happiness; the mind of one who is happy becomes concentrated. |
Idaṁ catutthaṁ vimuttāyatanaṁ. |
This is the fourth opportunity for liberation. |
Puna caparaṁ, āvuso, 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, friends, the Teacher does not teach the Dhamma to a bhikkhu, nor does some other spiritual companion in a respected position, nor does he teach the Dhamma to others in detail as he has heard and learned it, nor does he recite the Dhamma in detail as he has heard and learned it, nor does he reflect on, consider, and mentally examine the Dhamma as he has heard and learned it; |
api ca khvassa aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya. |
but some sign of concentration is well grasped by him, well attended to, well considered, well penetrated by wisdom. |
Yathā yathā, āvuso, bhikkhuno aññataraṁ samādhinimittaṁ suggahitaṁ hoti sumanasikataṁ sūpadhāritaṁ suppaṭividdhaṁ paññāya tathā tathā so tasmiṁ dhamme atthappaṭisaṁvedī ca hoti dhammappaṭisaṁvedī ca. |
In whatever way, friends, some sign of concentration is well grasped by a bhikkhu, well attended to, well considered, well penetrated by wisdom, in that same way he experiences the meaning and experiences the Dhamma in that Dhamma. |
Tassa atthappaṭisaṁvedino dhammappaṭisaṁvedino pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. |
For him, experiencing the meaning and experiencing the Dhamma, gladness is born; in one who is gladdened, rapture is born; for one with a rapturous mind, the body becomes tranquil; one with a tranquil body experiences happiness; the mind of one who is happy becomes concentrated. |
Idaṁ pañcamaṁ vimuttāyatanaṁ. |
This is the fifth opportunity for liberation. |
Ime pañca dhammā abhiññeyyā. |
These five things are to be directly known. |
Katame pañca dhammā sacchikātabbā? |
What five things are to be realized? |
Pañca dhammakkhandhā—sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho. |
The five aggregates of Dhamma: the aggregate of virtue, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the aggregate of the knowledge and vision of liberation. |
Ime pañca dhammā sacchikātabbā. |
These five things are to be realized. |
Iti ime paññāsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. |
These fifty things are real, true, thus, not otherwise, not different, rightly fully awakened to by the Tathāgata. |
6. Cha dhammā |
6. Six Things |
Cha dhammā bahukārā …pe… cha dhammā sacchikātabbā. |
Six things are of great help …etc… six things are to be realized. |
Katame cha dhammā bahukārā? |
What six things are of great help? |
Cha sāraṇīyā dhammā. |
Six things to be respectfully remembered. |
Idhāvuso, bhikkhuno mettaṁ kāyakammaṁ paccupaṭṭhitaṁ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. |
Here, friends, a bhikkhu’s friendly bodily actions are maintained towards his spiritual companions, both openly and in private; this too is a thing to be respectfully remembered, creating affection, creating respect, conducive to helpfulness, to non-dispute, to concord, to unity. |
Puna caparaṁ, āvuso, bhikkhuno mettaṁ vacīkammaṁ …pe… ekībhāvāya saṁvattati. |
Again, friends, a bhikkhu’s friendly verbal actions …etc… conducive to unity. |
Puna caparaṁ, āvuso, bhikkhuno mettaṁ manokammaṁ …pe… ekībhāvāya saṁvattati. |
Again, friends, a bhikkhu’s friendly mental actions …etc… conducive to unity. |
Puna caparaṁ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati. |
Again, friends, whatever a bhikkhu receives that is righteous, obtained righteously, even if it is only the contents of his almsbowl, he enjoys it without dividing it, sharing it in common with his virtuous spiritual companions; this too is a thing to be respectfully remembered …etc… conducive to unity. |
Puna caparaṁ, āvuso, bhikkhu, yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo …pe… ekībhāvāya saṁvattati. |
Again, friends, a bhikkhu dwells in commonality of virtue with his spiritual companions, openly and in private, in regard to those virtues that are unbroken, untorn, unspotted, unmottled, liberating, praised by the wise, ungrasped, conducive to concentration; this too is a thing to be respectfully remembered …etc… conducive to unity. |
Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi sāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo, saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. |
Again, friends, a bhikkhu dwells in commonality of view with his spiritual companions, openly and in private, in regard to that view which is noble, leading out, which leads one who practices it to the complete destruction of suffering; this too is a thing to be respectfully remembered, creating affection, creating respect, conducive to helpfulness, to non-dispute, to concord, to unity. |
Ime cha dhammā bahukārā. |
These six things are of great help. |
Katame cha dhammā bhāvetabbā? |
What six things are to be developed? |
Cha anussatiṭṭhānāni—buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati. |
Six objects of recollection: recollection of the Buddha, recollection of the Dhamma, recollection of the Saṅgha, recollection of virtue, recollection of generosity, recollection of devas. |
Ime cha dhammā bhāvetabbā. |
These six things are to be developed. |
Katame cha dhammā pariññeyyā? |
What six things are to be fully understood? |
Cha ajjhattikāni āyatanāni—cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. |
Six internal sense bases: the eye base, the ear base, the nose base, the tongue base, the body base, the mind base. |
Ime cha dhammā pariññeyyā. |
These six things are to be fully understood. |
Katame cha dhammā pahātabbā? |
What six things are to be abandoned? |
Cha taṇhākāyā—rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. |
Six classes of craving: craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, craving for mental phenomena. |
Ime cha dhammā pahātabbā. |
These six things are to be abandoned. |
Katame cha dhammā hānabhāgiyā? |
What six things partake of decline? |
Cha agāravā—idhāvuso, bhikkhu satthari agāravo viharati appatisso. |
Six kinds of disrespect: Here, friends, a bhikkhu dwells disrespectful and irreverent towards the Teacher. |
Dhamme …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre agāravo viharati appatisso. |
… towards the Dhamma … towards the Saṅgha … towards the training … towards heedfulness … dwells disrespectful and irreverent towards hospitality. |
Ime cha dhammā hānabhāgiyā. |
These six things partake of decline. |
Katame cha dhammā visesabhāgiyā? |
What six things partake of distinction? |
Cha gāravā—idhāvuso, bhikkhu satthari sagāravo viharati sappatisso. |
Six kinds of respect: Here, friends, a bhikkhu dwells respectful and reverent towards the Teacher. |
Dhamme …pe… saṅghe … sikkhāya … appamāde … paṭisanthāre sagāravo viharati sappatisso. |
… towards the Dhamma … towards the Saṅgha … towards the training … towards heedfulness … dwells respectful and reverent towards hospitality. |
Ime cha dhammā visesabhāgiyā. |
These six things partake of distinction. |
Katame cha dhammā duppaṭivijjhā? |
What six things are hard to penetrate? |
Cha nissaraṇiyā dhātuyo—idhāvuso, bhikkhu evaṁ vadeyya: |
Six elements of escape: Here, friends, a bhikkhu might say: |
‘mettā hi kho me, cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, atha ca pana me byāpādo cittaṁ pariyādāya tiṭṭhatī’ti. |
‘Indeed, 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. Yet ill will still takes possession of my mind.’ |
So ‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi. |
He should be told, ‘Not so. Let the venerable one not say so. Do not misrepresent the Blessed One. |
Na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. |
It is not good to misrepresent the Blessed One; the Blessed One would not speak thus. |
Aṭṭhānametaṁ āvuso anavakāso yaṁ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya. |
It is impossible, friends, it is inconceivable, that when 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 ṭhassatīti, netaṁ ṭhānaṁ vijjati. |
ill will would still take possession of his mind; that is not possible. |
Nissaraṇaṁ hetaṁ, āvuso, byāpādassa, yadidaṁ mettācetovimuttī’ti. |
For this, friends, is the escape from ill will, namely, liberation of mind through loving-kindness.’ |
Idha panāvuso, bhikkhu evaṁ vadeyya: |
Here, friends, a bhikkhu might say: |
‘karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. |
‘Indeed, 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. |
Yet cruelty still takes possession of my mind.’ |
So: |
He: |
‘mā hevan’tissa vacanīyo, ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi …pe… nissaraṇaṁ hetaṁ, āvuso, vihesāya, yadidaṁ karuṇācetovimuttī’ti. |
‘Not so,’ he should be told, ‘Let the venerable one not say so. Do not misrepresent the Blessed One …etc… for this, friends, is the escape from cruelty, namely, liberation of mind through compassion.’ |
Idha panāvuso, bhikkhu evaṁ vadeyya: |
Here, friends, a bhikkhu might say: |
‘muditā hi kho me cetovimutti bhāvitā …pe… atha ca pana me arati cittaṁ pariyādāya tiṭṭhatī’ti. |
‘Indeed, liberation of mind through appreciative joy has been developed by me …etc… Yet discontent still takes possession of my mind.’ |
So: |
He: |
‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe… nissaraṇaṁ hetaṁ, āvuso, aratiyā, yadidaṁ muditācetovimuttī’ti. |
‘Not so,’ he should be told, ‘Let the venerable one not say so …etc… for this, friends, is the escape from discontent, namely, liberation of mind through appreciative joy.’ |
Idha panāvuso, bhikkhu evaṁ vadeyya: |
Here, friends, a bhikkhu might say: |
‘upekkhā hi kho me cetovimutti bhāvitā …pe… atha ca pana me rāgo cittaṁ pariyādāya tiṭṭhatī’ti. |
‘Indeed, liberation of mind through equanimity has been developed by me …etc… Yet lust still takes possession of my mind.’ |
So: |
He: |
‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe… nissaraṇaṁ hetaṁ, āvuso, rāgassa yadidaṁ upekkhācetovimuttī’ti. |
‘Not so,’ he should be told, ‘Let the venerable one not say so …etc… for this, friends, is the escape from lust, namely, liberation of mind through equanimity.’ |
Idha panāvuso, bhikkhu evaṁ vadeyya: |
Here, friends, a bhikkhu might say: |
‘animittā hi kho me cetovimutti bhāvitā …pe… atha ca pana me nimittānusāri viññāṇaṁ hotī’ti. |
‘Indeed, signless liberation of mind has been developed by me …etc… Yet my consciousness still follows after signs.’ |
So: |
He: |
‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca …pe… nissaraṇaṁ hetaṁ, āvuso, sabbanimittānaṁ yadidaṁ animittā cetovimuttī’ti. |
‘Not so,’ he should be told, ‘Let the venerable one not say so …etc… for this, friends, is the escape from all signs, namely, signless liberation of mind.’ |
Idha panāvuso, bhikkhu evaṁ vadeyya: |
Here, friends, a bhikkhu might say: |
‘asmīti kho me vigataṁ, ayamahamasmīti na samanupassāmi, atha ca pana me vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya tiṭṭhatī’ti. |
‘The state of “I am” has departed from me, I do not perceive “I am this.” Yet the dart of doubt and uncertainty still takes possession of my mind.’ |
So: |
He: |
‘mā hevan’tissa vacanīyo ‘māyasmā evaṁ avaca, mā bhagavantaṁ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. |
‘Not so,’ he should be told, ‘Let the venerable one not say so. Do not misrepresent the Blessed One. It is not good to misrepresent the Blessed One; the Blessed One would not speak thus. |
Aṭṭhānametaṁ, āvuso, anavakāso yaṁ asmīti vigate ayamahamasmīti asamanupassato. |
It is impossible, friends, it is inconceivable, that when the state of “I am” has departed, and one does not perceive “I am this,” |
Atha ca panassa vicikicchākathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassati, netaṁ ṭhānaṁ vijjati. |
the dart of doubt and uncertainty would still take possession of his mind; that is not possible. |
Nissaraṇaṁ hetaṁ, āvuso, vicikicchākathaṅkathāsallassa, yadidaṁ asmimānasamugghāto’ti. |
For this, friends, is the escape from the dart of doubt and uncertainty, namely, the uprooting of the conceit “I am”.’ |
Ime cha dhammā duppaṭivijjhā. |
These six things are hard to penetrate. |
Katame cha dhammā uppādetabbā? |
What six things are to be aroused? |
Cha satatavihārā. |
Six constant abidings. |
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. |
Here, friends, a bhikkhu, having seen a form with the eye, is neither elated nor dejected, but dwells equanimous, mindful and clearly comprehending. |
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … |
Having heard a sound with the ear …etc… having smelled an odor with the nose … having tasted a taste with the tongue … |
kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. |
having touched a tangible with the body … having cognized a mental phenomenon with the mind, is neither elated nor dejected, but dwells equanimous, mindful and clearly comprehending. |
Ime cha dhammā uppādetabbā. |
These six things are to be aroused. |
Katame cha dhammā abhiññeyyā? |
What six things are to be directly known? |
Cha anuttariyāni—dassanānuttariyaṁ, savanānuttariyaṁ, lābhānuttariyaṁ, sikkhānuttariyaṁ, pāricariyānuttariyaṁ, anussatānuttariyaṁ. |
Six unsurpassed things: the unsurpassed seeing, the unsurpassed hearing, the unsurpassed gain, the unsurpassed training, the unsurpassed service, the unsurpassed recollection. |
Ime cha dhammā abhiññeyyā. |
These six things are to be directly known. |
Katame cha dhammā sacchikātabbā? |
What six things are to be realized? |
Cha abhiññā—idhāvuso, bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; |
Six direct knowledges: Here, friends, a bhikkhu wields the various kinds of spiritual power: having been one, he becomes many; having been many, he becomes one; |
āvibhāvaṁ tirobhāvaṁ; |
appearance and disappearance; |
tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; |
he goes unimpeded through walls, ramparts, and mountains as if through space; |
pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; |
he dives in and out of the earth as if it were water; |
udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; |
he walks on water without sinking as if it were earth; |
ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; |
sitting cross-legged he travels through the air like a winged bird; |
imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; |
with his hand he touches and strokes even the sun and moon, so mighty and powerful; |
yāva brahmalokāpi kāyena vasaṁ vatteti. |
he exercises mastery with his body even as far as the Brahma world. |
Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca. |
With the divine ear element, purified and surpassing the human, he hears both kinds of sounds, divine and human, those that are far and near. |
Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti, sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti …pe… avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti. |
He knows the minds of other beings, other individuals, having encompassed them with his own mind. He knows a mind with lust as a mind with lust …etc… an unliberated mind as an unliberated mind. |
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
He recollects his manifold past lives, that is, one birth …etc… thus he recollects his manifold past lives in their modes and details. |
Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti …pe… |
With the divine eye, purified and surpassing the human, he sees beings passing away and re-arising, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings fare according to their kamma …etc… |
Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
By the destruction of the taints, he 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. |
Ime cha dhammā sacchikātabbā. |
These six things are to be realized. |
Iti ime saṭṭhi dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. |
These sixty things are real, true, thus, not otherwise, not different, rightly fully awakened to by the Tathāgata. |
7. Satta dhammā |
7. Seven Things |
Satta dhammā bahukārā …pe… satta dhammā sacchikātabbā. |
Seven things are of great help …etc… seven things are to be realized. |
Katame satta dhammā bahukārā? |
What seven things are of great help? |
Satta ariyadhanāni—saddhādhanaṁ, sīladhanaṁ, hiridhanaṁ, ottappadhanaṁ, sutadhanaṁ, cāgadhanaṁ, paññādhanaṁ. |
Seven treasures of the noble ones: the treasure of faith, the treasure of virtue, the treasure of moral shame, the treasure of moral dread, the treasure of learning, the treasure of generosity, the treasure of wisdom. |
Ime satta dhammā bahukārā. |
These seven things are of great help. |
Katame satta dhammā bhāvetabbā? |
What seven things are to be developed? |
Satta sambojjhaṅgā—satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo. |
Seven factors of enlightenment: the mindfulness factor of enlightenment, the investigation-of-states factor of enlightenment, the energy factor of enlightenment, the rapture factor of enlightenment, the tranquility factor of enlightenment, the concentration factor of enlightenment, the equanimity factor of enlightenment. |
Ime satta dhammā bhāvetabbā. |
These seven things are to be developed. |
Katame satta dhammā pariññeyyā? |
What seven things are to be fully understood? |
Satta viññāṇaṭṭhitiyo—santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. |
Seven stations of consciousness: There are, friends, beings with diverse bodies and diverse perceptions, such as human beings, some devas, and some beings in states of deprivation. |
Ayaṁ paṭhamā viññāṇaṭṭhiti. |
This is the first station of consciousness. |
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. |
There are, friends, beings with diverse bodies and uniform perception, such as the devas of Brahma’s retinue, reborn there by the first jhana. |
Ayaṁ dutiyā viññāṇaṭṭhiti. |
This is the second station of consciousness. |
Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. |
There are, friends, beings with uniform bodies and diverse perceptions, such as the devas of Radiance. |
Ayaṁ tatiyā viññāṇaṭṭhiti. |
This is the third station of consciousness. |
Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. |
There are, friends, beings with uniform bodies and uniform perception, such as the devas of Refulgent Glory. |
Ayaṁ catutthī viññāṇaṭṭhiti. |
This is the fourth station of consciousness. |
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā …pe… ‘ananto ākāso’ti ākāsānañcāyatanūpagā. |
There are, friends, beings who, with the complete surmounting of perceptions of form …etc… attain the sphere of infinite space, thinking ‘space is infinite.’ |
Ayaṁ pañcamī viññāṇaṭṭhiti. |
This is the fifth station of consciousness. |
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. |
There are, friends, beings who, with the complete surmounting of the sphere of infinite space, attain the sphere of infinite consciousness, thinking ‘consciousness is infinite.’ |
Ayaṁ chaṭṭhī viññāṇaṭṭhiti. |
This is the sixth station of consciousness. |
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. |
There are, friends, beings who, with the complete surmounting of the sphere of infinite consciousness, attain the sphere of nothingness, thinking ‘there is nothing.’ |
Ayaṁ sattamī viññāṇaṭṭhiti. |
This is the seventh station of consciousness. |
Ime satta dhammā pariññeyyā. |
These seven things are to be fully understood. |
Katame satta dhammā pahātabbā? |
What seven things are to be abandoned? |
Sattānusayā—kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo. |
Seven underlying tendencies: the underlying tendency to sensual lust, the underlying tendency to aversion, the underlying tendency to views, the underlying tendency to doubt, the underlying tendency to conceit, the underlying tendency to lust for existence, the underlying tendency to ignorance. |
Ime satta dhammā pahātabbā. |
These seven things are to be abandoned. |
Katame satta dhammā hānabhāgiyā? |
What seven things partake of decline? |
Satta asaddhammā—idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. |
Seven bad qualities: Here, friends, a bhikkhu is without faith, without moral shame, without moral dread, of little learning, lazy, muddle-minded, and unwise. |
Ime satta dhammā hānabhāgiyā. |
These seven things partake of decline. |
Katame satta dhammā visesabhāgiyā? |
What seven things partake of distinction? |
Satta saddhammā—idhāvuso, bhikkhu saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti. |
Seven good qualities: Here, friends, a bhikkhu has faith, has moral shame, has moral dread, is learned, has aroused energy, has established mindfulness, and is wise. |
Ime satta dhammā visesabhāgiyā. |
These seven things partake of distinction. |
Katame satta dhammā duppaṭivijjhā? |
What seven things are hard to penetrate? |
Satta sappurisadhammā—idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca. |
Seven qualities of a superior person: Here, friends, a bhikkhu is a knower of the Dhamma, a knower of the meaning, a knower of himself, a knower of moderation, a knower of time, a knower of assemblies, and a knower of persons. |
Ime satta dhammā duppaṭivijjhā. |
These seven things are hard to penetrate. |
Katame satta dhammā uppādetabbā? |
What seven things are to be aroused? |
Satta saññā—aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. |
Seven perceptions: perception of impermanence, perception of non-self, perception of foulness, perception of danger, perception of abandoning, perception of dispassion, perception of cessation. |
Ime satta dhammā uppādetabbā. |
These seven things are to be aroused. |
Katame satta dhammā abhiññeyyā? |
What seven things are to be directly known? |
Satta niddasavatthūni—idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo. |
Seven grounds for commendation: Here, friends, a bhikkhu has a strong desire for undertaking the training, and in the future has undiminished fondness for undertaking the training. |
Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo. |
He has a strong desire for reflection on the Dhamma, and in the future has undiminished fondness for reflection on the Dhamma. |
Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo. |
He has a strong desire for the removal of desires, and in the future has undiminished fondness for the removal of desires. |
Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo. |
He has a strong desire for seclusion, and in the future has undiminished fondness for seclusion. |
Vīriyārambhe tibbacchando hoti, āyatiñca vīriyārambhe avigatapemo. |
He has a strong desire for arousing energy, and in the future has undiminished fondness for arousing energy. |
Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo. |
He has a strong desire for mindfulness and clear comprehension, and in the future has undiminished fondness for mindfulness and clear comprehension. |
Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo. |
He has a strong desire for the penetration of views, and in the future has undiminished fondness for the penetration of views. |
Ime satta dhammā abhiññeyyā. |
These seven things are to be directly known. |
Katame satta dhammā sacchikātabbā? |
What seven things are to be realized? |
Satta khīṇāsavabalāni—idhāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti. |
Seven powers of one who has destroyed the taints: Here, friends, for a bhikkhu who has destroyed the taints, all formations are well seen with right wisdom as they really are as impermanent. |
Yaṁpāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: |
That, friends, for a bhikkhu who has destroyed the taints, all formations are well seen with right wisdom as they really are as impermanent, this too is a power of a bhikkhu who has destroyed the taints, relying on which power a bhikkhu who has destroyed the taints claims the destruction of the taints: |
‘khīṇā me āsavā’ti. |
‘My taints are destroyed.’ |
Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti. |
Again, friends, for a bhikkhu who has destroyed the taints, sensual pleasures are well seen with right wisdom as they really are, like a pit of hot coals. |
Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti. |
That, friends …etc… ‘My taints are destroyed.’ |
Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāraṁ vivekaṭṭhaṁ nekkhammābhirataṁ byantībhūtaṁ sabbaso āsavaṭṭhāniyehi dhammehi. |
Again, friends, the mind of a bhikkhu who has destroyed the taints inclines towards seclusion, leans towards seclusion, tends towards seclusion, is established in seclusion, delights in renunciation, is completely removed from states that are grounds for taints. |
Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti. |
That, friends …etc… ‘My taints are destroyed.’ |
Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. |
Again, friends, for a bhikkhu who has destroyed the taints, the four establishments of mindfulness are developed and well developed. |
Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti. |
That, friends …etc… ‘My taints are destroyed.’ |
Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni. |
Again, friends, for a bhikkhu who has destroyed the taints, the five faculties are developed and well developed. |
Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti. |
That, friends …etc… ‘My taints are destroyed.’ |
Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno satta bojjhaṅgā bhāvitā honti subhāvitā. |
Again, friends, for a bhikkhu who has destroyed the taints, the seven factors of enlightenment are developed and well developed. |
Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti. |
That, friends …etc… ‘My taints are destroyed.’ |
Puna caparaṁ, āvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. |
Again, friends, for a bhikkhu who has destroyed the taints, the Noble Eightfold Path is developed and well developed. |
Yaṁpāvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: |
That, friends, for a bhikkhu who has destroyed the taints, the Noble Eightfold Path is developed and well developed, this too is a power of a bhikkhu who has destroyed the taints, relying on which power a bhikkhu who has destroyed the taints claims the destruction of the taints: |
‘khīṇā me āsavā’ti. |
‘My taints are destroyed.’ |
Ime satta dhammā sacchikātabbā. |
These seven things are to be realized. |
Itime sattati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. |
These seventy things are real, true, thus, not otherwise, not different, rightly fully awakened to by the Tathāgata. |
Paṭhamabhāṇavāro niṭṭhito. |
End of the First Recitation Section. |
8. Aṭṭha dhammā |
8. Eight Things |
Aṭṭha dhammā bahukārā …pe… aṭṭha dhammā sacchikātabbā. |
Eight things are of great help …etc… eight things are to be realized. |
Katame aṭṭha dhammā bahukārā? |
What eight things are of great help? |
Aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattanti. |
Eight causes, eight conditions, for the gaining of the wisdom fundamental to the holy life that has not yet been gained, and for the increase, maturation, development, and consummation of that wisdom once it has been gained. |
Katame aṭṭha? |
What eight? |
Idhāvuso, bhikkhu satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. |
Here, friends, a bhikkhu dwells relying on the Teacher or on some spiritual companion in a respected position, towards whom he has established strong moral shame and moral dread, affection and reverence. |
Ayaṁ paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. |
This is the first cause, the first condition, for the gaining of the wisdom fundamental to the holy life that has not yet been gained, and for the increase, maturation, development, and consummation of that wisdom once it has been gained. |
Taṁ kho pana satthāraṁ upanissāya viharati aññataraṁ vā garuṭṭhāniyaṁ sabrahmacāriṁ, yatthassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti pemañca gāravo ca. |
Relying on that Teacher or on some spiritual companion in a respected position, towards whom he has established strong moral shame and moral dread, affection and reverence. |
Te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati: |
He approaches them from time to time and questions and cross-questions them: |
‘idaṁ, bhante, kathaṁ? |
‘Venerable sir, how is this? |
Imassa ko attho’ti? |
What is the meaning of this?’ |
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti. |
Those venerable ones then reveal what is unrevealed, make plain what is not plain, and dispel doubt about an_ek_avihitesu kaṅkhāṭṭhāniyesu dhammesu. |
Ayaṁ dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya, vepullāya bhāvanāya pāripūriyā saṁvattati. |
This is the second cause, the second condition, for the gaining of the wisdom fundamental to the holy life that has not yet been gained, and for the increase, maturation, development, and consummation of that wisdom once it has been gained. |
Taṁ kho pana dhammaṁ sutvā dvayena vūpakāsena sampādeti—kāyavūpakāsena ca cittavūpakāsena ca. |
Having heard that Dhamma, he achieves a twofold seclusion—seclusion of body and seclusion of mind. |
Ayaṁ tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. |
This is the third cause, the third condition, for the gaining of the wisdom fundamental to the holy life that has not yet been gained, and for the increase, maturation, development, and consummation of that wisdom once it has been gained. |
Puna caparaṁ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. |
Again, friends, a bhikkhu is virtuous, he dwells restrained by the Pātimokkha restraint, accomplished in good conduct and resort, seeing danger in the slightest faults, and trains himself by undertaking the training rules. |
Ayaṁ catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. |
This is the fourth cause, the fourth condition, for the gaining of the wisdom fundamental to the holy life that has not yet been gained, and for the increase, maturation, development, and consummation of that wisdom once it has been gained. |
Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. |
Again, friends, a bhikkhu is very learned, a recuer of what he has learned, a preserver of what he has learned. |
Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. |
Those teachings that are good in the beginning, good in the middle, good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure holy life—such teachings are much learned by him, retained, recited, mentally examined, and well penetrated by view. |
Ayaṁ pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. |
This is the fifth cause, the fifth condition, for the gaining of the wisdom fundamental to the holy life that has not yet been gained, and for the increase, maturation, development, and consummation of that wisdom once it has been gained. |
Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. |
Again, friends, a bhikkhu lives with energy aroused for abandoning unwholesome states and acquiring wholesome states, steadfast, firm in exertion, not shirking the responsibility in regard to wholesome states. |
Ayaṁ chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. |
This is the sixth cause, the sixth condition, for the gaining of the wisdom fundamental to the holy life that has not yet been gained, and for the increase, maturation, development, and consummation of that wisdom once it has been gained. |
Puna caparaṁ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato. |
Again, friends, a bhikkhu is mindful, endowed with supreme mindfulness and discretion. |
Cirakatampi cirabhāsitampi saritā anussaritā. |
He is one who remembers and recollects what was done and said long ago. |
Ayaṁ sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. |
This is the seventh cause, the seventh condition, for the gaining of the wisdom fundamental to the holy life that has not yet been gained, and for the increase, maturation, development, and consummation of that wisdom once it has been gained. |
Puna caparaṁ, āvuso, bhikkhu pañcasu upādānakkhandhesu, udayabbayānupassī viharati: |
Again, friends, a bhikkhu dwells contemplating arising and passing away in the five aggregates subject to clinging: |
‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo; |
‘Such is form, such its origin, such its passing away; |
iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo; |
such is feeling, such its origin, such its passing away; |
iti saññā iti saññāya samudayo iti saññāya atthaṅgamo; |
such is perception, such its origin, such its passing away; |
iti saṅkhārā iti saṅkhārānaṁ samudayo iti saṅkhārānaṁ atthaṅgamo; |
such are volitional formations, such their origin, such their passing away; |
iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti. |
such is consciousness, such its origin, such its passing away.’ |
Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. |
This is the eighth cause, the eighth condition, for the gaining of the wisdom fundamental to the holy life that has not yet been gained, and for the increase, maturation, development, and consummation of that wisdom once it has been gained. |
Ime aṭṭha dhammā bahukārā. |
These eight things are of great help. |
Katame aṭṭha dhammā bhāvetabbā? |
What eight things are to be developed? |
Ariyo aṭṭhaṅgiko maggo seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. |
The Noble Eightfold Path, that is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. |
Ime aṭṭha dhammā bhāvetabbā. |
These eight things are to be developed. |
Katame aṭṭha dhammā pariññeyyā? |
What eight things are to be fully understood? |
Aṭṭha lokadhammā—lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañca. |
Eight worldly conditions: gain and loss, fame and disrepute, blame and praise, pleasure and pain. |
Ime aṭṭha dhammā pariññeyyā. |
These eight things are to be fully understood. |
Katame aṭṭha dhammā pahātabbā? |
What eight things are to be abandoned? |
Aṭṭha micchattā—micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi. |
Eight wrongnesses: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. |
Ime aṭṭha dhammā pahātabbā. |
These eight things are to be abandoned. |
Katame aṭṭha dhammā hānabhāgiyā? |
What eight things partake of decline? |
Aṭṭha kusītavatthūni. |
Eight grounds for laziness. |
Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti, tassa evaṁ hoti: |
Here, friends, a bhikkhu has some work to do. He thinks: |
‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontassa kāyo kilamissati, handāhaṁ nipajjāmī’ti. |
‘I will have work to do. While doing work, my body will become tired. Come, I will lie down.’ |
So nipajjati, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
He lies down, he does not arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. |
Idaṁ paṭhamaṁ kusītavatthu. |
This is the first ground for laziness. |
Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti. |
Again, friends, a bhikkhu has done some work. He thinks: |
Tassa evaṁ hoti: |
‘I have done work. While doing work, my body became tired. Come, I will lie down.’ |
‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho pana me karontassa kāyo kilanto, handāhaṁ nipajjāmī’ti. |
He lies down, he does not arouse energy …etc… this is the second ground for laziness. |
So nipajjati, na vīriyaṁ ārabhati …pe… idaṁ dutiyaṁ kusītavatthu. |
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Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti. |
Again, friends, a bhikkhu has a journey to make. He thinks: |
Tassa evaṁ hoti: |
‘I will have a journey to make. While making the journey, my body will become tired. Come, I will lie down.’ |
‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantassa kāyo kilamissati, handāhaṁ nipajjāmī’ti. |
He lies down, he does not arouse energy …etc… this is the third ground for laziness. |
So nipajjati, na vīriyaṁ ārabhati …pe… idaṁ tatiyaṁ kusītavatthu. |
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Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti. |
Again, friends, a bhikkhu has made a journey. He thinks: |
Tassa evaṁ hoti: |
‘I have made a journey. While making the journey, my body became tired. Come, I will lie down.’ |
‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho pana me gacchantassa kāyo kilanto, handāhaṁ nipajjāmī’ti. |
He lies down, he does not arouse energy …etc… this is the fourth ground for laziness. |
So nipajjati, na vīriyaṁ ārabhati …pe… idaṁ catutthaṁ kusītavatthu. |
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Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. |
Again, friends, a bhikkhu, walking for alms in a village or town, does not obtain as much coarse or fine food as he needs for his fill. |
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 …pe… idaṁ pañcamaṁ kusītavatthu. |
‘Walking for alms in a village or town, I did not obtain as much coarse or fine food as I needed for my fill. My body is tired and unfit for work. Come, I will lie down.’ …etc… this is the fifth ground for laziness. |
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. |
Again, friends, a bhikkhu, walking for alms in a village or town, obtains as much coarse or fine food as he needs for his fill. |
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. |
‘Walking for alms in a village or town, I obtained as much coarse or fine food as I needed for my fill. My body is heavy and unfit for work, as if filled with beans. Come, I will lie down.’ |
So nipajjati …pe… idaṁ chaṭṭhaṁ kusītavatthu. |
He lies down …etc… this is the sixth ground for laziness. |
Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho, tassa evaṁ hoti: |
Again, friends, a bhikkhu has a slight illness. He thinks: |
‘uppanno kho me ayaṁ appamattako ābādho atthi kappo nipajjituṁ, handāhaṁ nipajjāmī’ti. |
‘This slight illness has arisen in me. It is an opportunity to lie down. Come, I will lie down.’ |
So nipajjati …pe… idaṁ sattamaṁ kusītavatthu. |
He lies down …etc… this is the seventh ground for laziness. |
Puna caparaṁ, āvuso, bhikkhu gilānāvuṭṭhito hoti aciravuṭṭhito gelaññā. |
Again, friends, a bhikkhu has recovered from an illness, not long after recovering from his sickness. |
Tassa evaṁ hoti: |
He thinks: |
‘ahaṁ kho gilānāvuṭṭhito aciravuṭṭhito gelaññā. |
‘I have recovered from an illness, not long after recovering from my sickness. |
Tassa me kāyo dubbalo akammañño, handāhaṁ nipajjāmī’ti. |
My body is weak and unfit for work. Come, I will lie down.’ |
So nipajjati …pe… idaṁ aṭṭhamaṁ kusītavatthu. |
He lies down …etc… this is the eighth ground for laziness. |
Ime aṭṭha dhammā hānabhāgiyā. |
These eight things partake of decline. |
Katame aṭṭha dhammā visesabhāgiyā? |
What eight things partake of distinction? |
Aṭṭha ārambhavatthūni. |
Eight grounds for arousing energy. |
Idhāvuso, bhikkhunā kammaṁ kātabbaṁ hoti, tassa evaṁ hoti: |
Here, friends, a bhikkhu has some work to do. He thinks: |
‘kammaṁ kho me kātabbaṁ bhavissati, kammaṁ kho pana me karontena na sukaraṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. |
‘I will have work to do. But it is not easy to attend to the Buddha’s dispensation while doing work. Come, I will arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized.’ |
So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
He arouses energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. |
Idaṁ paṭhamaṁ ārambhavatthu. |
This is the first ground for arousing energy. |
Puna caparaṁ, āvuso, bhikkhunā kammaṁ kataṁ hoti. |
Again, friends, a bhikkhu has done some work. He thinks: |
Tassa evaṁ hoti: |
‘I have done work. But while doing work I was unable to attend to the Buddha’s dispensation. Come, I will arouse energy …etc… this is the second ground for arousing energy. |
‘ahaṁ kho kammaṁ akāsiṁ, kammaṁ kho panāhaṁ karonto nāsakkhiṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… idaṁ dutiyaṁ ārambhavatthu. |
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Puna caparaṁ, āvuso, bhikkhunā maggo gantabbo hoti. |
Again, friends, a bhikkhu has a journey to make. He thinks: |
Tassa evaṁ hoti: |
‘I will have a journey to make. But it is not easy to attend to the Buddha’s dispensation while making a journey. Come, I will arouse energy …etc… this is the third ground for arousing energy. |
‘maggo kho me gantabbo bhavissati, maggaṁ kho pana me gacchantena na sukaraṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… idaṁ tatiyaṁ ārambhavatthu. |
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Puna caparaṁ, āvuso, bhikkhunā maggo gato hoti. |
Again, friends, a bhikkhu has made a journey. He thinks: |
Tassa evaṁ hoti: |
‘I have made a journey. But while making the journey I was unable to attend to the Buddha’s dispensation. Come, I will arouse energy …etc… this is the fourth ground for arousing energy. |
‘ahaṁ kho maggaṁ agamāsiṁ, maggaṁ kho panāhaṁ gacchanto nāsakkhiṁ buddhānaṁ sāsanaṁ manasikātuṁ, handāhaṁ vīriyaṁ ārabhāmi …pe… idaṁ catutthaṁ ārambhavatthu. |
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Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. |
Again, friends, a bhikkhu, walking for alms in a village or town, does not obtain as much coarse or fine food as he needs for his fill. |
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… idaṁ pañcamaṁ ārambhavatthu. |
‘Walking for alms in a village or town, I did not obtain as much coarse or fine food as I needed for my fill. My body is light and fit for work. Come, I will arouse energy …etc… this is the fifth ground for arousing energy. |
Puna caparaṁ, āvuso, bhikkhu gāmaṁ vā nigamaṁ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. |
Again, friends, a bhikkhu, walking for alms in a village or town, obtains as much coarse or fine food as he needs for his fill. |
Tassa evaṁ hoti: |
He thinks: |
‘ahaṁ kho gāmaṁ vā nigamaṁ vā piṇḍāya caranto alatthaṁ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ. |
‘Walking for alms in a village or town, I obtained as much coarse or fine food as I needed for my fill. |
Tassa me kāyo balavā kammañño, handāhaṁ vīriyaṁ ārabhāmi …pe… idaṁ chaṭṭhaṁ ārambhavatthu. |
My body is strong and fit for work. Come, I will arouse energy …etc… this is the sixth ground for arousing energy. |
Puna caparaṁ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. |
Again, friends, a bhikkhu has a slight illness. He thinks: |
Tassa evaṁ hoti: |
‘This slight illness has arisen in me. It is possible that my illness might worsen. Come, I will arouse energy …etc… this is the seventh ground for arousing energy. |
‘uppanno kho me ayaṁ appamattako ābādho ṭhānaṁ kho panetaṁ vijjati, yaṁ me ābādho pavaḍḍheyya, handāhaṁ vīriyaṁ ārabhāmi …pe… idaṁ sattamaṁ ārambhavatthu. |
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Puna caparaṁ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. |
Again, friends, a bhikkhu has recovered from an illness, not long after recovering from his sickness. |
Tassa evaṁ hoti: |
He thinks: |
‘ahaṁ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṁ kho panetaṁ vijjati, yaṁ me ābādho paccudāvatteyya, handāhaṁ vīriyaṁ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā’ti. |
‘I have recovered from an illness, not long after recovering from my sickness. It is possible that my illness might relapse. Come, I will arouse energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized.’ |
So vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. |
He arouses energy for attaining the unattained, for achieving the unachieved, for realizing the unrealized. |
Idaṁ aṭṭhamaṁ ārambhavatthu. |
This is the eighth ground for arousing energy. |
Ime aṭṭha dhammā visesabhāgiyā. |
These eight things partake of distinction. |
Katame aṭṭha dhammā duppaṭivijjhā? |
What eight things are hard to penetrate? |
Aṭṭha akkhaṇā asamayā brahmacariyavāsāya. |
Eight inopportune moments, wrong times for living the holy life. |
Idhāvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. |
Here, friends, a Tathāgata has arisen in the world, an Arahant, fully enlightened, and the Dhamma is taught which is calming, leading to Parinibbāna, conducive to enlightenment, proclaimed by the Sublime One. |
Ayañca puggalo nirayaṁ upapanno hoti. |
And this person has been reborn in hell. |
Ayaṁ paṭhamo akkhaṇo asamayo brahmacariyavāsāya. |
This is the first inopportune moment, a wrong time for living the holy life. |
Puna caparaṁ, āvuso, tathāgato ca loke uppanno hoti arahaṁ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. |
Again, friends, a Tathāgata has arisen in the world, an Arahant, fully enlightened, and the Dhamma is taught which is calming, leading to Parinibbāna, conducive to enlightenment, proclaimed by the Sublime One. |
Ayañca puggalo tiracchānayoniṁ upapanno hoti. |
And this person has been reborn in the animal realm. |
Ayaṁ dutiyo akkhaṇo asamayo brahmacariyavāsāya. |
This is the second inopportune moment, a wrong time for living the holy life. |
Puna caparaṁ …pe… pettivisayaṁ upapanno hoti. |
Again …etc… has been reborn in the realm of afflicted spirits. |
Ayaṁ tatiyo akkhaṇo asamayo brahmacariyavāsāya. |
This is the third inopportune moment, a wrong time for living the holy life. |
Puna caparaṁ …pe… aññataraṁ dīghāyukaṁ devanikāyaṁ upapanno hoti. |
Again …etc… has been reborn in some long-lived host of devas. |
Ayaṁ catuttho akkhaṇo asamayo brahmacariyavāsāya. |
This is the fourth inopportune moment, a wrong time for living the holy life. |
Puna caparaṁ …pe… paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. |
Again …etc… has been reborn in the outlying border regions among an_av_iññātāresu milakkhesu, where there is no access for bhikkhus, bhikkhunīs, male lay followers, or female lay followers. |
Ayaṁ pañcamo akkhaṇo asamayo brahmacariyavāsāya. |
This is the fifth inopportune moment, a wrong time for living the holy life. |
Puna caparaṁ …pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano: |
Again …etc… and this person has been reborn in the central regions, but he holds wrong view, has a distorted perspective: |
‘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 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 spontaneously arisen beings; there are no ascetics and brahmins in the world who, having attained and realized it for themselves by direct knowledge, proclaim this world and the other world.’ |
Ayaṁ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya. |
This is the sixth inopportune moment, a wrong time for living the holy life. |
Puna caparaṁ …pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṁ. |
Again …etc… and this person has been reborn in the central regions, but he is unwise, dull, a simpleton, unable to understand the meaning of what is well spoken and badly spoken. |
Ayaṁ sattamo akkhaṇo asamayo brahmacariyavāsāya. |
This is the seventh inopportune moment, a wrong time for living the holy life. |
Puna caparaṁ …pe… ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṁ. |
Again …etc… and this person has been reborn in the central regions, but he is wise, not dull, not a simpleton, able to understand the meaning of what is well spoken and badly spoken. |
Ayaṁ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya. |
This is the eighth inopportune moment, a wrong time for living the holy life. |
Ime aṭṭha dhammā duppaṭivijjhā. |
These eight things are hard to penetrate. |
Katame aṭṭha dhammā uppādetabbā? |
What eight things are to be aroused? |
Aṭṭha mahāpurisavitakkā—appicchassāyaṁ dhammo, nāyaṁ dhammo mahicchassa. |
Eight thoughts of a great person: This Dhamma is for one with few wishes, not for one with many wishes. |
Santuṭṭhassāyaṁ dhammo, nāyaṁ dhammo asantuṭṭhassa. |
This Dhamma is for one who is content, not for one who is discontent. |
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 with aroused energy, not for one who is lazy. |
Upaṭṭhitasatissāyaṁ dhammo, nāyaṁ dhammo muṭṭhassatissa. |
This Dhamma is for one with established mindfulness, not for one with muddled mindfulness. |
Samāhitassāyaṁ dhammo, nāyaṁ dhammo asamāhitassa. |
This Dhamma is for one who is concentrated, not for one who is unconcentrated. |
Paññavato ayaṁ dhammo, nāyaṁ dhammo duppaññassa. |
This Dhamma is for one with wisdom, not for one with little wisdom. |
Nippapañcassāyaṁ dhammo, nāyaṁ dhammo papañcārāmassāti ime aṭṭha dhammā uppādetabbā. |
This Dhamma is for one who delights in non-proliferation, not for one who delights in proliferation. These eight things are to be aroused. |
Katame aṭṭha dhammā abhiññeyyā? |
What eight things are to be directly known? |
Aṭṭha abhibhāyatanāni—ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—evaṁsaññī hoti. |
Eight bases of overcoming: Perceiving forms internally, one sees external forms, limited, beautiful and ugly; ‘Having overcome them, I know, I see’—one is percipient thus. |
Idaṁ paṭhamaṁ abhibhāyatanaṁ. |
This is the first base of overcoming. |
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—evaṁsaññī hoti. |
Perceiving forms internally, one sees external forms, immeasurable, beautiful and ugly; ‘Having overcome them, I know, I see’—one is percipient thus. |
Idaṁ dutiyaṁ abhibhāyatanaṁ. |
This is the second base of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—evaṁsaññī hoti. |
Not perceiving forms internally, one sees external forms, limited, beautiful and ugly; ‘Having overcome them, I know, I see’—one is percipient thus. |
Idaṁ tatiyaṁ abhibhāyatanaṁ. |
This is the third base of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, ‘tāni abhibhuyya jānāmi passāmī’ti—evaṁsaññī hoti. |
Not perceiving forms internally, one sees external forms, immeasurable, beautiful and ugly; ‘Having overcome them, I know, I see’—one is percipient thus. |
Idaṁ catutthaṁ abhibhāyatanaṁ. |
This is the fourth base of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. |
Not perceiving forms internally, one sees external forms, blue, of blue color, blue in appearance, with blue lustre. |
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, blue in appearance, with blue lustre, or just as Benares cloth, smoothed on both sides, is blue, of blue color, blue in appearance, with blue lustre; |
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
so too, not perceiving forms internally, one sees external forms, blue, of blue color, blue in appearance, with blue lustre; ‘Having overcome them, I know, I see’—one is percipient thus. |
Idaṁ pañcamaṁ abhibhāyatanaṁ. |
This is the fifth base of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. |
Not perceiving forms internally, one sees external forms, yellow, of yellow color, yellow in appearance, with yellow lustre. |
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, yellow in appearance, with yellow lustre, or just as Benares cloth, smoothed on both sides, is yellow, of yellow color, yellow in appearance, with yellow lustre; |
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
so too, not perceiving forms internally, one sees external forms, yellow, of yellow color, yellow in appearance, with yellow lustre; ‘Having overcome them, I know, I see’—one is percipient thus. |
Idaṁ chaṭṭhaṁ abhibhāyatanaṁ. |
This is the sixth base of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. |
Not perceiving forms internally, one sees external forms, red, of red color, red in appearance, with red lustre. |
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, red in appearance, with red lustre, or just as Benares cloth, smoothed on both sides, is red, of red color, red in appearance, with red lustre; |
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
so too, not perceiving forms internally, one sees external forms, red, of red color, red in appearance, with red lustre; ‘Having overcome them, I know, I see’—one is percipient thus. |
Idaṁ sattamaṁ abhibhāyatanaṁ. |
This is the seventh base of overcoming. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. |
Not perceiving forms internally, one sees external forms, white, of white color, white in appearance, with white lustre. |
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, white in appearance, with white lustre, or just as Benares cloth, smoothed on both sides, is white, of white color, white in appearance, with white lustre; |
evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, ‘tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. |
so too, not perceiving forms internally, one sees external forms, white, of white color, white in appearance, with white lustre; ‘Having overcome them, I know, I see’—one is percipient thus. |
Idaṁ aṭṭhamaṁ abhibhāyatanaṁ. |
This is the eighth base of overcoming. |
Ime aṭṭha dhammā abhiññeyyā. |
These eight things are to be directly known. |
Katame aṭṭha dhammā sacchikātabbā? |
What eight things are to be realized? |
Aṭṭha vimokkhā—rūpī rūpāni passati. |
Eight liberations: Possessing form, one sees forms. |
Ayaṁ paṭhamo vimokkho. |
This is the first liberation. |
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati. |
Not perceiving forms internally, one sees external forms. |
Ayaṁ dutiyo vimokkho. |
This is the second liberation. |
Subhanteva adhimutto hoti. |
One is intent only upon the beautiful. |
Ayaṁ tatiyo vimokkho. |
This is the third liberation. |
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. |
With the complete surmounting of perceptions of form, with the passing away of perceptions of resistance, with non-attention to perceptions of diversity, thinking ‘space is infinite,’ one enters upon and dwells in the sphere of infinite space. |
Ayaṁ catuttho vimokkho. |
This is the fourth liberation. |
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. |
With the complete surmounting of the sphere of infinite space, thinking ‘consciousness is infinite,’ one enters upon and dwells in the sphere of infinite consciousness. |
Ayaṁ pañcamo vimokkho. |
This is the fifth liberation. |
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. |
With the complete surmounting of the sphere of infinite consciousness, thinking ‘there is nothing,’ one enters upon and dwells in the sphere of nothingness. |
Ayaṁ chaṭṭho vimokkho. |
This is the sixth liberation. |
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. |
With the complete surmounting of the sphere of nothingness, one enters upon and dwells in the sphere of neither-perception-nor-non-perception. |
Ayaṁ sattamo vimokkho. |
This is the seventh liberation. |
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. |
With the complete surmounting of the sphere of neither-perception-nor-non-perception, one enters upon and dwells in the cessation of perception and feeling. |
Ayaṁ aṭṭhamo vimokkho. |
This is the eighth liberation. |
Ime aṭṭha dhammā sacchikātabbā. |
These eight things are to be realized. |
Iti ime asīti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. |
These eighty things are real, true, thus, not otherwise, not different, rightly fully awakened to by the Tathāgata. |
9. Nava dhammā |
9. Nine Things |
Nava dhammā bahukārā …pe… nava dhammā sacchikātabbā. |
Nine things are of great help …etc… nine things are to be realized. |
Katame nava dhammā bahukārā? |
What nine things are of great help? |
Nava yonisomanasikāramūlakā dhammā, yonisomanasikaroto pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati, samāhite citte yathābhūtaṁ jānāti passati, yathābhūtaṁ jānaṁ passaṁ nibbindati, nibbindaṁ virajjati, virāgā vimuccati. |
Nine things rooted in wise attention: when one attends wisely, gladness is born; in one who is gladdened, rapture is born; for one with a rapturous mind, the body becomes tranquil; one with a tranquil body experiences happiness; the mind of one who is happy becomes concentrated; in a concentrated mind, one knows and sees things as they really are; knowing and seeing things as they really are, one becomes disenchanted; being disenchanted, one becomes dispassionate; through dispassion, one is liberated. |
Ime nava dhammā bahukārā. |
These nine things are of great help. |
Katame nava dhammā bhāvetabbā? |
What nine things are to be developed? |
Nava pārisuddhipadhāniyaṅgāni—sīlavisuddhi pārisuddhipadhāniyaṅgaṁ, cittavisuddhi pārisuddhipadhāniyaṅgaṁ, diṭṭhivisuddhi pārisuddhipadhāniyaṅgaṁ, kaṅkhāvitaraṇavisuddhi pārisuddhipadhāniyaṅgaṁ, maggāmaggañāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, ñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṁ, paññāvisuddhi pārisuddhipadhāniyaṅgaṁ, vimuttivisuddhi pārisuddhipadhāniyaṅgaṁ. |
Nine factors of striving for purification: the factor of striving for purification of virtue, the factor of striving for purification of mind, the factor of striving for purification of view, the factor of striving for purification by overcoming doubt, the factor of striving for purification by knowledge and vision of what is path and not-path, the factor of striving for purification by knowledge and vision of the way, the factor of striving for purification by knowledge and vision, the factor of striving for purification of wisdom, the factor of striving for purification of liberation. |
Ime nava dhammā bhāvetabbā. |
These nine things are to be developed. |
Katame nava dhammā pariññeyyā? |
What nine things are to be fully understood? |
Nava sattāvāsā—santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. |
Nine abodes of beings: There are, friends, beings with diverse bodies and diverse perceptions, such as human beings, some devas, and some beings in states of deprivation. |
Ayaṁ paṭhamo sattāvāso. |
This is the first abode of beings. |
Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. |
There are, friends, beings with diverse bodies and uniform perception, such as the devas of Brahma’s retinue, reborn there by the first jhana. |
Ayaṁ dutiyo sattāvāso. |
This is the second abode of beings. |
Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. |
There are, friends, beings with uniform bodies and diverse perceptions, such as the devas of Radiance. |
Ayaṁ tatiyo sattāvāso. |
This is the third abode of beings. |
Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. |
There are, friends, beings with uniform bodies and uniform perception, such as the devas of Refulgent Glory. |
Ayaṁ catuttho sattāvāso. |
This is the fourth abode of beings. |
Santāvuso, sattā asaññino appaṭisaṁvedino, seyyathāpi devā asaññasattā. |
There are, friends, beings who are non-percipient and do not experience feeling, such as the non-percipient devas. |
Ayaṁ pañcamo sattāvāso. |
This is the fifth abode of beings. |
Santāvuso, sattā sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā. |
There are, friends, beings who, with the complete surmounting of perceptions of form, with the passing away of perceptions of resistance, with non-attention to perceptions of diversity, thinking ‘space is infinite,’ attain the sphere of infinite space. |
Ayaṁ chaṭṭho sattāvāso. |
This is the sixth abode of beings. |
Santāvuso, sattā sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanūpagā. |
There are, friends, beings who, with the complete surmounting of the sphere of infinite space, thinking ‘consciousness is infinite,’ attain the sphere of infinite consciousness. |
Ayaṁ sattamo sattāvāso. |
This is the seventh abode of beings. |
Santāvuso, sattā sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā. |
There are, friends, beings who, with the complete surmounting of the sphere of infinite consciousness, thinking ‘there is nothing,’ attain the sphere of nothingness. |
Ayaṁ aṭṭhamo sattāvāso. |
This is the eighth abode of beings. |
Santāvuso, sattā sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanūpagā. |
There are, friends, beings who, with the complete surmounting of the sphere of nothingness, attain the sphere of neither-perception-nor-non-perception. |
Ayaṁ navamo sattāvāso. |
This is the ninth abode of beings. |
Ime nava dhammā pariññeyyā. |
These nine things are to be fully understood. |
Katame nava dhammā pahātabbā? |
What nine things are to be abandoned? |
Nava taṇhāmūlakā dhammā—taṇhaṁ paṭicca pariyesanā, pariyesanaṁ paṭicca lābho, lābhaṁ paṭicca vinicchayo, vinicchayaṁ paṭicca chandarāgo, chandarāgaṁ paṭicca ajjhosānaṁ, ajjhosānaṁ paṭicca pariggaho, pariggahaṁ paṭicca macchariyaṁ, macchariyaṁ paṭicca ārakkho, ārakkhādhikaraṇaṁ daṇḍādānasatthādānakalahaviggahavivādatuvaṁtuvaṁpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti. |
Nine things rooted in craving: in dependence on craving, there is seeking; in dependence on seeking, there is gain; in dependence on gain, there is decision; in dependence on decision, there is desire and lust; in dependence on desire and lust, there is attachment; in dependence on attachment, there is possession; in dependence on possession, there is stinginess; in dependence on stinginess, there is guarding; because of guarding, various evil, unwholesome things come into play—taking up rod and sword, quarrels, conflicts, disputes, strife, slander, and false speech. |
Ime nava dhammā pahātabbā. |
These nine things are to be abandoned. |
Katame nava dhammā hānabhāgiyā? |
What nine things partake of decline? |
Nava āghātavatthūni: |
Nine grounds for resentment: ‘He did me harm’—one bears resentment; ‘He is doing me harm’—one bears resentment; ‘He will do me harm’—one bears resentment; |
‘anatthaṁ me acarī’ti āghātaṁ bandhati, ‘anatthaṁ me caratī’ti āghātaṁ bandhati, ‘anatthaṁ me carissatī’ti āghātaṁ bandhati; |
‘He did harm to my dear and loved one’—one bears resentment …etc… ‘He is doing harm’—one bears resentment …etc… ‘He will do harm’—one bears resentment; |
‘piyassa me manāpassa anatthaṁ acarī’ti āghātaṁ bandhati …pe… ‘anatthaṁ caratī’ti āghātaṁ bandhati …pe… ‘anatthaṁ carissatī’ti āghātaṁ bandhati; |
‘He did good to my disliked and unloved one’—one bears resentment …etc… ‘He is doing good’—one bears resentment …etc… ‘He will do good’—one bears resentment. |
‘appiyassa me amanāpassa atthaṁ acarī’ti āghātaṁ bandhati …pe… ‘atthaṁ caratī’ti āghātaṁ bandhati …pe… ‘atthaṁ carissatī’ti āghātaṁ bandhati. |
These nine things partake of decline. |
Ime nava dhammā hānabhāgiyā. |
|
Katame nava dhammā visesabhāgiyā? |
What nine things partake of distinction? |
Nava āghātapaṭivinayā: |
Nine ways of subduing resentment: |
‘anatthaṁ me acari, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; |
‘He did me harm, but what can be gained from that?’—one subdues resentment; |
‘anatthaṁ me carati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; |
‘He is doing me harm, but what can be gained from that?’—one subdues resentment; |
‘anatthaṁ me carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; |
‘He will do me harm, but what can be gained from that?’—one subdues resentment; |
‘piyassa me manāpassa anatthaṁ acari …pe… anatthaṁ carati …pe… anatthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti; |
‘He did harm to my dear and loved one …etc… is doing harm …etc… will do harm, but what can be gained from that?’—one subdues resentment; |
‘appiyassa me amanāpassa atthaṁ acari …pe… atthaṁ carati …pe… atthaṁ carissati, taṁ kutettha labbhā’ti āghātaṁ paṭivineti. |
‘He did good to my disliked and unloved one …etc… is doing good …etc… will do good, but what can be gained from that?’—one subdues resentment. |
Ime nava dhammā visesabhāgiyā. |
These nine things partake of distinction. |
Katame nava dhammā duppaṭivijjhā? |
What nine things are hard to penetrate? |
Nava nānattā—dhātunānattaṁ paṭicca uppajjati phassanānattaṁ, phassanānattaṁ paṭicca uppajjati vedanānānattaṁ, vedanānānattaṁ paṭicca uppajjati saññānānattaṁ, saññānānattaṁ paṭicca uppajjati saṅkappanānattaṁ, saṅkappanānattaṁ paṭicca uppajjati chandanānattaṁ, chandanānattaṁ paṭicca uppajjati pariḷāhanānattaṁ, pariḷāhanānattaṁ paṭicca uppajjati pariyesanānānattaṁ, pariyesanānānattaṁ paṭicca uppajjati lābhanānattaṁ (…). |
Nine diversities: in dependence on diversity of elements, diversity of contact arises; in dependence on diversity of contact, diversity of feeling arises; in dependence on diversity of feeling, diversity of perception arises; in dependence on diversity of perception, diversity of intention arises; in dependence on diversity of intention, diversity of desire arises; in dependence on diversity of desire, diversity of passion arises; in dependence on diversity of passion, diversity of seeking arises; in dependence on diversity of seeking, diversity of gain arises (…). |
Ime nava dhammā duppaṭivijjhā. |
These nine things are hard to penetrate. |
Katame nava dhammā uppādetabbā? |
What nine things are to be aroused? |
Nava saññā—asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā. |
Nine perceptions: perception of foulness, perception of death, perception of loathsomeness in food, perception of non-delight in the entire world, perception of impermanence, perception of suffering in impermanence, perception of non-self in suffering, perception of abandoning, perception of dispassion. |
Ime nava dhammā uppādetabbā. |
These nine things are to be aroused. |
Katame nava dhammā abhiññeyyā? |
What nine things are to be directly known? |
Nava anupubbavihārā—idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. |
Nine successive abidings: Here, friends, a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters upon and dwells in the first jhāna, which is accompanied by thought and examination, with rapture and pleasure born of seclusion. |
Vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. |
With the stilling of thought and examination …etc… he enters upon and dwells in the second jhāna. |
Pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. |
With the fading away of rapture …etc… he enters upon and dwells in the third jhāna. |
Sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati. |
With the abandoning of pleasure …etc… he enters upon and dwells in the fourth jhāna. |
Sabbaso rūpasaññānaṁ samatikkamā …pe… ākāsānañcāyatanaṁ upasampajja viharati. |
With the complete surmounting of perceptions of form …etc… he enters upon and dwells in the sphere of infinite space. |
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. |
With the complete surmounting of the sphere of infinite space, thinking ‘consciousness is infinite,’ he enters upon and dwells in the sphere of infinite consciousness. |
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. |
With the complete surmounting of the sphere of infinite consciousness, thinking ‘there is nothing,’ he enters upon and dwells in the sphere of nothingness. |
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. |
With the complete surmounting of the sphere of nothingness, he enters upon and dwells in the sphere of neither-perception-nor-non-perception. |
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. |
With the complete surmounting of the sphere of neither-perception-nor-non-perception, he enters upon and dwells in the cessation of perception and feeling. |
Ime nava dhammā abhiññeyyā. |
These nine things are to be directly known. |
Katame nava dhammā sacchikātabbā? |
What nine things are to be realized? |
Nava anupubbanirodhā—paṭhamaṁ jhānaṁ samāpannassa kāmasaññā niruddhā hoti, dutiyaṁ jhānaṁ samāpannassa vitakkavicārā niruddhā honti, tatiyaṁ jhānaṁ samāpannassa pīti niruddhā hoti, catutthaṁ jhānaṁ samāpannassa assāsapassāssā niruddhā honti, ākāsānañcāyatanaṁ samāpannassa rūpasaññā niruddhā hoti, viññāṇañcāyatanaṁ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti, ākiñcaññāyatanaṁ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti, nevasaññānāsaññāyatanaṁ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti, saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti. |
Nine successive cessations: For one who has attained the first jhāna, sensual perception has ceased; for one who has attained the second jhāna, thought and examination have ceased; for one who has attained the third jhāna, rapture has ceased; for one who has attained the fourth jhāna, in-breaths and out-breaths have ceased; for one who has attained the sphere of infinite space, perception of form has ceased; for one who has attained the sphere of infinite consciousness, perception of the sphere of infinite space has ceased; for one who has attained the sphere of nothingness, perception of the sphere of infinite consciousness has ceased; for one who has attained the sphere of neither-perception-nor-non-perception, perception of the sphere of nothingness has ceased; for one who has attained the cessation of perception and feeling, perception and feeling have ceased. |
Ime nava dhammā sacchikātabbā. |
These nine things are to be realized. |
Iti ime navuti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. |
These ninety things are real, true, thus, not otherwise, not different, rightly fully awakened to by the Tathāgata. |
10. Dasa dhammā |
10. Ten Things |
Dasa dhammā bahukārā …pe… dasa dhammā sacchikātabbā. |
Ten things are of great help …etc… ten things are to be realized. |
Katame dasa dhammā bahukārā? |
What ten things are of great help? |
Dasa nāthakaraṇā dhammā—idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. |
Ten protecting qualities: Here, friends, a bhikkhu is virtuous, he dwells restrained by the Pātimokkha restraint, accomplished in good conduct and resort, seeing danger in the slightest faults, and trains himself by undertaking the training rules. |
Yaṁpāvuso, bhikkhu sīlavā hoti …pe… sikkhati sikkhāpadesu. |
That, friends, a bhikkhu is virtuous …etc… trains himself by undertaking the training rules. |
Ayampi dhammo nāthakaraṇo. |
This too is a protecting quality. |
Puna caparaṁ, āvuso, bhikkhu bahussuto …pe… diṭṭhiyā suppaṭividdhā. |
Again, friends, a bhikkhu is very learned …etc… well penetrated by view. |
Yaṁpāvuso, bhikkhu bahussuto …pe… ayampi dhammo nāthakaraṇo. |
That, friends, a bhikkhu is very learned …etc… this too is a protecting quality. |
Puna caparaṁ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. |
Again, friends, a bhikkhu has good friends, good companions, good associates. |
Yaṁpāvuso, bhikkhu …pe… kalyāṇasampavaṅko. |
That, friends, a bhikkhu …etc… good associates. |
Ayampi dhammo nāthakaraṇo. |
This too is a protecting quality. |
Puna caparaṁ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṁ. |
Again, friends, a bhikkhu is easy to speak to, endowed with qualities that make him easy to speak to, patient, and accepts instruction respectfully. |
Yaṁpāvuso, bhikkhu …pe… anusāsaniṁ. |
That, friends, a bhikkhu …etc… accepts instruction respectfully. |
Ayampi dhammo nāthakaraṇo. |
This too is a protecting quality. |
Puna caparaṁ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ, alaṁ saṁvidhātuṁ. |
Again, friends, a bhikkhu is skillful and diligent in the various duties for his spiritual companions, endowed with judgment concerning them, able to do them, able to arrange them. |
Yaṁpāvuso, bhikkhu …pe… alaṁ saṁvidhātuṁ. |
That, friends, a bhikkhu …etc… able to arrange them. |
Ayampi dhammo nāthakaraṇo. |
This too is a protecting quality. |
Puna caparaṁ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo. |
Again, friends, a bhikkhu is a lover of the Dhamma, endearing in his speech, with great joy in the higher Dhamma and the higher Vinaya. |
Yaṁpāvuso, bhikkhu …pe… uḷārapāmojjo. |
That, friends, a bhikkhu …etc… with great joy. |
Ayampi dhammo nāthakaraṇo. |
This too is a protecting quality. |
Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. |
Again, friends, a bhikkhu is content with any kind of robes, almsfood, lodging, and medicinal requisites for use in sickness. |
Yaṁpāvuso, bhikkhu …pe… ayampi dhammo nāthakaraṇo. |
That, friends, a bhikkhu …etc… this too is a protecting quality. |
Puna caparaṁ, āvuso, bhikkhu āraddhavīriyo viharati …pe… kusalesu dhammesu. |
Again, friends, a bhikkhu lives with energy aroused …etc… in wholesome states. |
Yaṁpāvuso, bhikkhu …pe… ayampi dhammo nāthakaraṇo. |
That, friends, a bhikkhu …etc… this too is a protecting quality. |
Puna caparaṁ, āvuso, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. |
Again, friends, a bhikkhu is mindful, endowed with supreme mindfulness and discretion, one who remembers and recollects what was done and said long ago. |
Yaṁpāvuso, bhikkhu …pe… ayampi dhammo nāthakaraṇo. |
That, friends, a bhikkhu …etc… this too is a protecting quality. |
Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. |
Again, friends, 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. |
Yaṁpāvuso, bhikkhu …pe… ayampi dhammo nāthakaraṇo. |
That, friends, a bhikkhu …etc… this too is a protecting quality. |
Ime dasa dhammā bahukārā. |
These ten things are of great help. |
Katame dasa dhammā bhāvetabbā? |
What ten things are to be developed? |
Dasa kasiṇāyatanāni—pathavīkasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. |
Ten kasiṇa bases: one perceives the earth kasiṇa, above, below, across, non-dual, immeasurable. |
Āpokasiṇameko sañjānāti …pe… tejokasiṇameko sañjānāti … vāyokasiṇameko sañjānāti … nīlakasiṇameko sañjānāti … pītakasiṇameko sañjānāti … lohitakasiṇameko sañjānāti … odātakasiṇameko sañjānāti … ākāsakasiṇameko sañjānāti … viññāṇakasiṇameko sañjānāti uddhaṁ adho tiriyaṁ advayaṁ appamāṇaṁ. |
One perceives the water kasiṇa …etc… one perceives the fire kasiṇa … one perceives the air kasiṇa … one perceives the blue kasiṇa … one perceives the yellow kasiṇa … one perceives the red kasiṇa … one perceives the white kasiṇa … one perceives the space kasiṇa … one perceives the consciousness kasiṇa, above, below, across, non-dual, immeasurable. |
Ime dasa dhammā bhāvetabbā. |
These ten things are to be developed. |
Katame dasa dhammā pariññeyyā? |
What ten things are to be fully understood? |
Dasāyatanāni—cakkhāyatanaṁ, rūpāyatanaṁ, sotāyatanaṁ, saddāyatanaṁ, ghānāyatanaṁ, gandhāyatanaṁ, jivhāyatanaṁ, rasāyatanaṁ, kāyāyatanaṁ, phoṭṭhabbāyatanaṁ. |
Ten sense bases: the eye base, the form base, the ear base, the sound base, the nose base, the odor base, the tongue base, the taste base, the body base, the tangible base. |
Ime dasa dhammā pariññeyyā. |
These ten things are to be fully understood. |
Katame dasa dhammā pahātabbā? |
What ten things are to be abandoned? |
Dasa micchattā—micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṁ, micchāvimutti. |
Ten wrongnesses: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation. |
Ime dasa dhammā pahātabbā. |
These ten things are to be abandoned. |
Katame dasa dhammā hānabhāgiyā? |
What ten things partake of decline? |
Dasa akusalakammapathā—pāṇātipāto, adinnādānaṁ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi. |
Ten unwholesome courses of kamma: killing living beings, taking what is not given, misconduct in sensual pleasures, false speech, divisive speech, harsh speech, idle chatter, covetousness, ill will, wrong view. |
Ime dasa dhammā hānabhāgiyā. |
These ten things partake of decline. |
Katame dasa dhammā visesabhāgiyā? |
What ten things partake of distinction? |
Dasa kusalakammapathā—pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi. |
Ten wholesome courses of kamma: abstaining from killing living beings, abstaining from taking what is not given, abstaining from misconduct in sensual pleasures, abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter, non-covetousness, non-ill will, right view. |
Ime dasa dhammā visesabhāgiyā. |
These ten things partake of distinction. |
Katame dasa dhammā duppaṭivijjhā? |
What ten things are hard to penetrate? |
Dasa ariyavāsā—idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño. |
Ten abodes of the noble ones: Here, friends, a bhikkhu has abandoned five factors, is endowed with six factors, has a single guard, has four supports, has dispelled individual truths, has thoroughly sought out quests, has undisturbed intentions, has tranquil bodily formation, is well liberated in mind, is well liberated by wisdom. |
Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti? |
And how, friends, has a bhikkhu abandoned five factors? |
Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīnā hoti. |
Here, friends, for a bhikkhu sensual desire is abandoned, ill will is abandoned, sloth and torpor are abandoned, restlessness and remorse are abandoned, doubt is abandoned. |
Evaṁ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti. |
Thus, friends, a bhikkhu has abandoned five factors. |
Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti? |
And how, friends, is a bhikkhu endowed with six factors? |
Idhāvuso, bhikkhu cakkhunā rūpaṁ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. |
Here, friends, a bhikkhu, having seen a form with the eye, is neither elated nor dejected, but dwells equanimous, mindful and clearly comprehending. |
Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … |
Having heard a sound with the ear …etc… having smelled an odor with the nose … having tasted a taste with the tongue … |
kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. |
having touched a tangible with the body … having cognized a mental phenomenon with the mind, is neither elated nor dejected, but dwells equanimous, mindful and clearly comprehending. |
Evaṁ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti. |
Thus, friends, a bhikkhu is endowed with six factors. |
Kathañcāvuso, bhikkhu ekārakkho hoti? |
And how, friends, does a bhikkhu have a single guard? |
Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti. |
Here, friends, a bhikkhu is endowed with a mind guarded by mindfulness. |
Evaṁ kho, āvuso, bhikkhu ekārakkho hoti. |
Thus, friends, a bhikkhu has a single guard. |
Kathañcāvuso, bhikkhu caturāpasseno hoti? |
And how, friends, does a bhikkhu have four supports? |
Idhāvuso, bhikkhu saṅkhāyekaṁ paṭisevati, saṅkhāyekaṁ adhivāseti, saṅkhāyekaṁ parivajjeti, saṅkhāyekaṁ vinodeti. |
Here, friends, a bhikkhu, reflecting, uses one thing; reflecting, endures one thing; reflecting, avoids one thing; reflecting, dispels one thing. |
Evaṁ kho, āvuso, bhikkhu caturāpasseno hoti. |
Thus, friends, a bhikkhu has four supports. |
Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti? |
And how, friends, has a bhikkhu dispelled individual truths? |
Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. |
Here, friends, for a bhikkhu, those many individual truths of various ascetics and brahmins are all dispelled, discarded, rejected, vomited, relinquished, abandoned, forsaken. |
Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti. |
Thus, friends, a bhikkhu has dispelled individual truths. |
Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti? |
And how, friends, has a bhikkhu thoroughly sought out quests? |
Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. |
Here, friends, for a bhikkhu, the quest for sensual pleasures is abandoned, the quest for existence is abandoned, the quest for a holy life is tranquillized. |
Evaṁ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti. |
Thus, friends, a bhikkhu has thoroughly sought out quests. |
Kathañcāvuso, bhikkhu anāvilasaṅkappā hoti? |
And how, friends, has a bhikkhu undisturbed intentions? |
Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṁsāsaṅkappo pahīno hoti. |
Here, friends, for a bhikkhu, sensual intention is abandoned, intention of ill will is abandoned, intention of cruelty is abandoned. |
Evaṁ kho, āvuso, bhikkhu anāvilasaṅkappo hoti. |
Thus, friends, a bhikkhu has undisturbed intentions. |
Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti? |
And how, friends, has a bhikkhu tranquil bodily formation? |
Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. |
Here, friends, a bhikkhu, with the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, enters upon and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. |
Evaṁ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti. |
Thus, friends, a bhikkhu has tranquil bodily formation. |
Kathañcāvuso, bhikkhu suvimuttacitto hoti? |
And how, friends, is a bhikkhu well liberated in mind? |
Idhāvuso, bhikkhuno rāgā cittaṁ vimuttaṁ hoti, dosā cittaṁ vimuttaṁ hoti, mohā cittaṁ vimuttaṁ hoti. |
Here, friends, a bhikkhu’s mind is liberated from lust, liberated from hatred, liberated from delusion. |
Evaṁ kho, āvuso, bhikkhu suvimuttacitto hoti. |
Thus, friends, a bhikkhu is well liberated in mind. |
Kathañcāvuso, bhikkhu suvimuttapañño hoti? |
And how, friends, is a bhikkhu well liberated by wisdom? |
Idhāvuso, bhikkhu ‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo’ti pajānāti. |
Here, friends, a bhikkhu understands: ‘Lust is abandoned in me, cut off at the root, made like a palm stump, obliterated, so that it is no more subject to future arising.’ |
‘Doso me pahīno …pe… āyatiṁ anuppādadhammo’ti pajānāti. |
He understands: ‘Hatred is abandoned in me …etc… no more subject to future arising.’ |
‘Moho me pahīno …pe… āyatiṁ anuppādadhammo’ti pajānāti. |
He understands: ‘Delusion is abandoned in me …etc… no more subject to future arising.’ |
Evaṁ kho, āvuso, bhikkhu suvimuttapañño hoti. |
Thus, friends, a bhikkhu is well liberated by wisdom. |
Ime dasa dhammā duppaṭivijjhā. |
These ten things are hard to penetrate. |
Katame dasa dhammā uppādetabbā? |
What ten things are to be aroused? |
Dasa saññā—asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. |
Ten perceptions: perception of foulness, perception of death, perception of loathsomeness in food, perception of non-delight in 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. |
Ime dasa dhammā uppādetabbā. |
These ten things are to be aroused. |
Katame dasa dhammā abhiññeyyā? |
What ten things are to be directly known? |
Dasa nijjaravatthūni—sammādiṭṭhissa micchādiṭṭhi nijjiṇṇā hoti. |
Ten things that are worn away: For one of right view, wrong view is worn away. |
Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti. |
And the many evil, unwholesome states that arise in dependence on wrong view, those too are worn away for him. |
Sammāsaṅkappassa micchāsaṅkappo …pe… sammāvācassa micchāvācā … sammākammantassa micchākammanto … sammāājīvassa micchāājīvo … sammāvāyāmassa micchāvāyāmo … sammāsatissa micchāsati … sammāsamādhissa micchāsamādhi … sammāñāṇassa micchāñāṇaṁ nijjiṇṇaṁ hoti. |
For one of right intention, wrong intention …etc… for one of right speech, wrong speech … for one of right action, wrong action … for one of right livelihood, wrong livelihood … for one of right effort, wrong effort … for one of right mindfulness, wrong mindfulness … for one of right concentration, wrong concentration … for one of right knowledge, wrong knowledge is worn away. |
Sammāvimuttissa micchāvimutti nijjiṇṇā hoti. |
For one of right liberation, wrong liberation is worn away. |
Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti. |
And the many evil, unwholesome states that arise in dependence on wrong liberation, those too are worn away for him. |
Ime dasa dhammā abhiññeyyā. |
These ten things are to be directly known. |
Katame dasa dhammā sacchikātabbā? |
What ten things are to be realized? |
Dasa asekkhā dhammā—asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṁ sammāñāṇaṁ, asekkhā sammāvimutti. |
Ten qualities of one beyond training: right view of one beyond training, right intention of one beyond training, right speech of one beyond training, right action of one beyond training, right livelihood of one beyond training, right effort of one beyond training, right mindfulness of one beyond training, right concentration of one beyond training, right knowledge of one beyond training, right liberation of one beyond training. |
Ime dasa dhammā sacchikātabbā. |
These ten things are to be realized. |
Iti ime satadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā”ti. |
These one hundred things are real, true, thus, not otherwise, not different, rightly fully awakened to by the Tathāgata.” |
Idamavocāyasmā sāriputto. |
The Venerable Sāriputta said this. |
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. |
Those bhikkhus, gratified, rejoiced in the Venerable Sāriputta’s words. |
Dasuttarasuttaṁ niṭṭhitaṁ ekādasamaṁ. |
The Sutta on the Tenfold Series, the eleventh, is finished. |
Pāthikavaggo niṭṭhito. |
The Pāthika Vagga is finished. |
Tassuddānaṁ |
Its Summary: |
Pāthiko ca udumbaraṁ, |
Pāthika and Udumbara, |
cakkavatti aggaññakaṁ; |
Cakkavatti, Aggañña; |
Sampasādanapāsādaṁ, |
Sampasādana, Pāsāda, |
mahāpurisalakkhaṇaṁ. |
Mahāpurisalakkhaṇa. |
Siṅgālāṭānāṭiyakaṁ, |
Siṅgāla, Āṭānāṭiya, |
saṅgīti ca dasuttaraṁ; |
Saṅgīti and Dasuttara; |
Ekādasahi suttehi, |
With eleven suttas, |
pāthikavaggoti vuccati. |
The Pāthika Vagga is so called. |
Pāthikavaggapāḷi niṭṭhitā. |
The Pāli of the Pāthika Vagga is finished. |
Tīhi vaggehi paṭimaṇḍito sakalo |
Adorned with three vaggas, the entire |
dīghanikāyo samatto. |
Dīgha Nikāya is complete. |