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Itivuttaka |
The As-It-Was-Said |
--- 1. Paṭhamavagga (Ekakanipāta) --- |
--- 1. The First Chapter (The Book of Ones) --- |
* ITI1: Lobhasutta |
* ITI1: The Sutta on Greed |
* ITI2: Dosasutta |
* ITI2: The Sutta on Hatred |
* ITI3: Mohasutta |
* ITI3: The Sutta on Delusion |
* ITI4: Kodhasutta |
* ITI4: The Sutta on Anger |
* ITI5: Makkhasutta |
* ITI5: The Sutta on Contempt |
* ITI6: Mānasutta |
* ITI6: The Sutta on Conceit |
* ITI7: Sabbasutta |
* ITI7: The Sutta on All |
* ITI8: Mānasutta |
* ITI8: The Sutta on Conceit |
* ITI9: Lobhasutta |
* ITI9: The Sutta on Greed |
* ITI10: Dosasutta |
* ITI10: The Sutta on Hatred |
--- ITI1: Lobhasutta --- |
--- ITI1: The Sutta on Greed --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Ekadhammaṁ, bhikkhave, pajahatha; |
“Bhikkhus, abandon one thing. |
ahaṁ vo pāṭibhogo anāgāmitāya. |
I am your guarantor for the state of non-return. |
Katamaṁ ekadhammaṁ? |
What one thing? |
Lobhaṁ, bhikkhave, ekadhammaṁ pajahatha; |
Greed, bhikkhus, is the one thing to abandon. |
ahaṁ vo pāṭibhogo anāgāmitāyā”ti. |
I am your guarantor for the state of non-return.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yena lobhena luddhāse, |
“Through greed, with which they are filled, |
sattā gacchanti duggatiṁ; |
beings go to a bad destination. |
Taṁ lobhaṁ sammadaññāya, |
Having fully understood that greed, |
pajahanti vipassino; |
the insightful ones abandon it. |
Pahāya na punāyanti, |
Having abandoned it, they never again |
imaṁ lokaṁ kudācanan”ti. |
return to this world.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Paṭhamaṁ. |
First. |
--- ITI2: Dosasutta --- |
--- ITI2: The Sutta on Hatred --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Ekadhammaṁ, bhikkhave, pajahatha; |
“Bhikkhus, abandon one thing. |
ahaṁ vo pāṭibhogo anāgāmitāya. |
I am your guarantor for the state of non-return. |
Katamaṁ ekadhammaṁ? |
What one thing? |
Dosaṁ, bhikkhave, ekadhammaṁ pajahatha; |
Hatred, bhikkhus, is the one thing to abandon. |
ahaṁ vo pāṭibhogo anāgāmitāyā”ti. |
I am your guarantor for the state of non-return.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yena dosena duṭṭhāse, |
“Through hatred, with which they are filled with hate, |
sattā gacchanti duggatiṁ; |
beings go to a bad destination. |
Taṁ dosaṁ sammadaññāya, |
Having fully understood that hatred, |
pajahanti vipassino; |
the insightful ones abandon it. |
Pahāya na punāyanti, |
Having abandoned it, they never again |
imaṁ lokaṁ kudācanan”ti. |
return to this world.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dutiyaṁ. |
Second. |
--- ITI3: Mohasutta --- |
--- ITI3: The Sutta on Delusion --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Ekadhammaṁ, bhikkhave, pajahatha; |
“Bhikkhus, abandon one thing. |
ahaṁ vo pāṭibhogo anāgāmitāya. |
I am your guarantor for the state of non-return. |
Katamaṁ ekadhammaṁ? |
What one thing? |
Mohaṁ, bhikkhave, ekadhammaṁ pajahatha; |
Delusion, bhikkhus, is the one thing to abandon. |
ahaṁ vo pāṭibhogo anāgāmitāyā”ti. |
I am your guarantor for the state of non-return.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yena mohena mūḷhāse, |
“Through delusion, with which they are deluded, |
sattā gacchanti duggatiṁ; |
beings go to a bad destination. |
Taṁ mohaṁ sammadaññāya, |
Having fully understood that delusion, |
pajahanti vipassino; |
the insightful ones abandon it. |
Pahāya na punāyanti, |
Having abandoned it, they never again |
imaṁ lokaṁ kudācanan”ti. |
return to this world.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Tatiyaṁ. |
Third. |
--- ITI4: Kodhasutta --- |
--- ITI4: The Sutta on Anger --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Ekadhammaṁ, bhikkhave, pajahatha; |
“Bhikkhus, abandon one thing. |
ahaṁ vo pāṭibhogo anāgāmitāya. |
I am your guarantor for the state of non-return. |
Katamaṁ ekadhammaṁ? |
What one thing? |
Kodhaṁ, bhikkhave, ekadhammaṁ pajahatha; |
Anger, bhikkhus, is the one thing to abandon. |
ahaṁ vo pāṭibhogo anāgāmitāyā”ti. |
I am your guarantor for the state of non-return.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yena kodhena kuddhāse, |
“Through anger, with which they are angered, |
sattā gacchanti duggatiṁ; |
beings go to a bad destination. |
Taṁ kodhaṁ sammadaññāya, |
Having fully understood that anger, |
pajahanti vipassino; |
the insightful ones abandon it. |
Pahāya na punāyanti, |
Having abandoned it, they never again |
imaṁ lokaṁ kudācanan”ti. |
return to this world.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Catutthaṁ. |
Fourth. |
--- ITI5: Makkhasutta --- |
--- ITI5: The Sutta on Contempt --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Ekadhammaṁ, bhikkhave, pajahatha; |
“Bhikkhus, abandon one thing. |
ahaṁ vo pāṭibhogo anāgāmitāya. |
I am your guarantor for the state of non-return. |
Katamaṁ ekadhammaṁ? |
What one thing? |
Makkhaṁ, bhikkhave, ekadhammaṁ pajahatha; |
Contempt, bhikkhus, is the one thing to abandon. |
ahaṁ vo pāṭibhogo anāgāmitāyā”ti. |
I am your guarantor for the state of non-return.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yena makkhena makkhāse, |
“Through contempt, with which they are contemptuous, |
sattā gacchanti duggatiṁ; |
beings go to a bad destination. |
Taṁ makkhaṁ sammadaññāya, |
Having fully understood that contempt, |
pajahanti vipassino; |
the insightful ones abandon it. |
Pahāya na punāyanti, |
Having abandoned it, they never again |
imaṁ lokaṁ kudācanan”ti. |
return to this world.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Pañcamaṁ. |
Fifth. |
--- ITI6: Mānasutta --- |
--- ITI6: The Sutta on Conceit --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Ekadhammaṁ, bhikkhave, pajahatha; |
“Bhikkhus, abandon one thing. |
ahaṁ vo pāṭibhogo anāgāmitāya. |
I am your guarantor for the state of non-return. |
Katamaṁ ekadhammaṁ? |
What one thing? |
Mānaṁ, bhikkhave, ekadhammaṁ pajahatha; |
Conceit, bhikkhus, is the one thing to abandon. |
ahaṁ vo pāṭibhogo anāgāmitāyā”ti. |
I am your guarantor for the state of non-return.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yena mānena mattāse, |
“Through conceit, with which they are intoxicated, |
sattā gacchanti duggatiṁ; |
beings go to a bad destination. |
Taṁ mānaṁ sammadaññāya, |
Having fully understood that conceit, |
pajahanti vipassino; |
the insightful ones abandon it. |
Pahāya na punāyanti, |
Having abandoned it, they never again |
imaṁ lokaṁ kudācanan”ti. |
return to this world.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Chaṭṭhaṁ. |
Sixth. |
--- ITI7: Sabbasutta --- |
--- ITI7: The Sutta on All --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Sabbaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. |
“Bhikkhus, one who does not directly know and fully understand all, who does not become dispassionate towards it and abandon it, is incapable of destroying suffering. |
Sabbañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. |
But one who directly knows and fully understands all, who becomes dispassionate towards it and abandons it, is capable of destroying suffering.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yo sabbaṁ sabbato ñatvā, |
“One who has known all from every side, |
sabbatthesu na rajjati; |
and is not passionate towards anything at all; |
Sa ve sabbapariññā so, |
He, truly, having fully understood all, |
sabbadukkhamupaccagā”ti. |
has overcome all suffering.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Sattamaṁ. |
Seventh. |
--- ITI8: Mānasutta --- |
--- ITI8: The Sutta on Conceit --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Mānaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. |
“Bhikkhus, one who does not directly know and fully understand conceit, who does not become dispassionate towards it and abandon it, is incapable of destroying suffering. |
Mānañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. |
But one who directly knows and fully understands conceit, who becomes dispassionate towards it and abandons it, is capable of destroying suffering.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Mānupetā ayaṁ pajā, |
“This generation is beset by conceit, |
mānaganthā bhave ratā; |
bound by conceit, delighting in existence. |
Mānaṁ aparijānantā, |
Not fully understanding conceit, |
āgantāro punabbhavaṁ. |
they are bound for renewed existence. |
Ye ca mānaṁ pahantvāna, |
But those who have abandoned conceit, |
vimuttā mānasaṅkhaye; |
liberated in the destruction of conceit; |
Te mānaganthābhibhuno, |
They have overcome the bond of conceit, |
sabbadukkhamupaccagun”ti. |
and have overcome all suffering.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Aṭṭhamaṁ. |
Eighth. |
--- ITI9: Lobhasutta --- |
--- ITI9: The Sutta on Greed --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Lobhaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. |
“Bhikkhus, one who does not directly know and fully understand greed, who does not become dispassionate towards it and abandon it, is incapable of destroying suffering. |
Lobhañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. |
But one who directly knows and fully understands greed, who becomes dispassionate towards it and abandons it, is capable of destroying suffering.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yena lobhena luddhāse, |
“Through greed, with which they are filled, |
sattā gacchanti duggatiṁ; |
beings go to a bad destination. |
Taṁ lobhaṁ sammadaññāya, |
Having fully understood that greed, |
pajahanti vipassino; |
the insightful ones abandon it. |
Pahāya na punāyanti, |
Having abandoned it, they never again |
imaṁ lokaṁ kudācanan”ti. |
return to this world.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Navamaṁ. |
Ninth. |
--- ITI10: Dosasutta --- |
--- ITI10: The Sutta on Hatred --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Dosaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. |
“Bhikkhus, one who does not directly know and fully understand hatred, who does not become dispassionate towards it and abandon it, is incapable of destroying suffering. |
Dosañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. |
But one who directly knows and fully understands hatred, who becomes dispassionate towards it and abandons it, is capable of destroying suffering.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yena dosena duṭṭhāse, |
“Through hatred, with which they are filled with hate, |
sattā gacchanti duggatiṁ; |
beings go to a bad destination. |
Taṁ dosaṁ sammadaññāya, |
Having fully understood that hatred, |
pajahanti vipassino; |
the insightful ones abandon it. |
Pahāya na punāyanti, |
Having abandoned it, they never again |
imaṁ lokaṁ kudācanan”ti. |
return to this world.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dasamaṁ. |
Tenth. |
Pāṭibhogavaggo paṭhamo. |
The Guarantor Chapter, the First. |
Tassuddānaṁ |
The summary: |
Rāgadosā atha moho, |
Lust and hatred, then delusion, |
Kodhamakkhā mānaṁ sabbaṁ; |
Anger, contempt, conceit, all; |
Mānato rāgadosā puna dve, |
From conceit, lust and hatred again, two, |
Pakāsitā vaggamāhu paṭhamanti. |
Proclaimed is the chapter, they call it the first. |
--- 2. Dutiyavagga (Ekakanipāta) --- |
--- 2. The Second Chapter (The Book of Ones) --- |
* ITI11: Mohasutta |
* ITI11: The Sutta on Delusion |
* ITI12: Kodhasutta |
* ITI12: The Sutta on Anger |
* ITI13: Makkhasutta |
* ITI13: The Sutta on Contempt |
* ITI14: Avijjānīvaraṇasutta |
* ITI14: The Sutta on the Hindrance of Ignorance |
* ITI15: Taṇhāsaṁyojanasutta |
* ITI15: The Sutta on the Fetter of Craving |
* ITI16: Paṭhamasekhasutta |
* ITI16: The First Sutta for Trainees |
* ITI17: Dutiyasekhasutta |
* ITI17: The Second Sutta for Trainees |
* ITI18: Saṅghabhedasutta |
* ITI18: The Sutta on Schism in the Saṅgha |
* ITI19: Saṅghasāmaggīsutta |
* ITI19: The Sutta on Concord in the Saṅgha |
* ITI20: Paduṭṭhacittasutta |
* ITI20: The Sutta on the Corrupt Mind |
--- ITI11: Mohasutta --- |
--- ITI11: The Sutta on Delusion --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Mohaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. |
“Bhikkhus, one who does not directly know and fully understand delusion, who does not become dispassionate towards it and abandon it, is incapable of destroying suffering. |
Mohañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. |
But one who directly knows and fully understands delusion, who becomes dispassionate towards it and abandons it, is capable of destroying suffering.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yena mohena mūḷhāse, |
“Through delusion, with which they are deluded, |
sattā gacchanti duggatiṁ; |
beings go to a bad destination. |
Taṁ mohaṁ sammadaññāya, |
Having fully understood that delusion, |
pajahanti vipassino; |
the insightful ones abandon it. |
Pahāya na punāyanti, |
Having abandoned it, they never again |
imaṁ lokaṁ kudācanan”ti. |
return to this world.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Paṭhamaṁ. |
First. |
--- ITI12: Kodhasutta --- |
--- ITI12: The Sutta on Anger --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Kodhaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. |
“Bhikkhus, one who does not directly know and fully understand anger, who does not become dispassionate towards it and abandon it, is incapable of destroying suffering. |
Kodhañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. |
But one who directly knows and fully understands anger, who becomes dispassionate towards it and abandons it, is capable of destroying suffering.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yena kodhena kuddhāse, |
“Through anger, with which they are angered, |
sattā gacchanti duggatiṁ; |
beings go to a bad destination. |
Taṁ kodhaṁ sammadaññāya, |
Having fully understood that anger, |
pajahanti vipassino; |
the insightful ones abandon it. |
Pahāya na punāyanti, |
Having abandoned it, they never again |
imaṁ lokaṁ kudācanan”ti. |
return to this world.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dutiyaṁ. |
Second. |
--- ITI13: Makkhasutta --- |
--- ITI13: The Sutta on Contempt --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Makkhaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. |
“Bhikkhus, one who does not directly know and fully understand contempt, who does not become dispassionate towards it and abandon it, is incapable of destroying suffering. |
Makkhañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. |
But one who directly knows and fully understands contempt, who becomes dispassionate towards it and abandons it, is capable of destroying suffering.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yena makkhena makkhāse, |
“Through contempt, with which they are contemptuous, |
sattā gacchanti duggatiṁ; |
beings go to a bad destination. |
Taṁ makkhaṁ sammadaññāya, |
Having fully understood that contempt, |
pajahanti vipassino; |
the insightful ones abandon it. |
Pahāya na punāyanti, |
Having abandoned it, they never again |
imaṁ lokaṁ kudācanan”ti. |
return to this world.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Tatiyaṁ. |
Third. |
--- ITI14: Avijjānīvaraṇasutta --- |
--- ITI14: The Sutta on the Hindrance of Ignorance --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Nāhaṁ, bhikkhave, aññaṁ ekanīvaraṇampi samanupassāmi yena nīvaraṇena nivutā pajā dīgharattaṁ sandhāvanti saṁsaranti yathayidaṁ, bhikkhave, avijjānīvaraṇaṁ. |
“Bhikkhus, I do not see even one other hindrance so great as this, by which a generation, hindered, runs on and transmigrates for a long time—that is, the hindrance of ignorance. |
Avijjānīvaraṇena hi, bhikkhave, nivutā pajā dīgharattaṁ sandhāvanti saṁsarantī”ti. |
For it is by the hindrance of ignorance, bhikkhus, that a generation, hindered, runs on and transmigrates for a long time.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Natthañño ekadhammopi, |
“There is no other single thing, |
yenevaṁ nivutā pajā; |
by which a generation is so hindered; |
Saṁsaranti ahorattaṁ, |
Transmigrating day and night, |
yathā mohena āvutā. |
as when they are veiled by delusion. |
Ye ca mohaṁ pahantvāna, |
But those who have abandoned delusion, |
tamokhandhaṁ padālayuṁ; |
and shattered the mass of darkness; |
Na te puna saṁsaranti, |
They do not transmigrate again, |
hetu tesaṁ na vijjatī”ti. |
for the cause in them is not found.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Catutthaṁ. |
Fourth. |
--- ITI15: Taṇhāsaṁyojanasutta --- |
--- ITI15: The Sutta on the Fetter of Craving --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Nāhaṁ, bhikkhave, aññaṁ ekasaṁyojanampi samanupassāmi yena saṁyojanena saṁyuttā sattā dīgharattaṁ sandhāvanti saṁsaranti yathayidaṁ, bhikkhave, taṇhāsaṁyojanaṁ. |
“Bhikkhus, I do not see even one other fetter so great as this, by which beings, fettered, run on and transmigrate for a long time—that is, the fetter of craving. |
Taṇhāsaṁyojanena hi, bhikkhave, saṁyuttā sattā dīgharattaṁ sandhāvanti saṁsarantī”ti. |
For it is by the fetter of craving, bhikkhus, that beings, fettered, run on and transmigrate for a long time.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Taṇhādutiyo puriso, |
“A person with craving as a companion, |
dīghamaddhāna saṁsaraṁ; |
transmigrates for a long, long time; |
Itthabhāvaññathābhāvaṁ, |
Through this state and that state, |
saṁsāraṁ nātivattati. |
one does not pass beyond transmigration. |
Etamādīnavaṁ ñatvā, |
Having known this danger, |
Taṇhaṁ dukkhassa sambhavaṁ; |
that craving is the origin of suffering; |
Vītataṇho anādāno, |
Without craving, without grasping, |
Sato bhikkhu paribbaje”ti. |
a mindful bhikkhu should wander.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Pañcamaṁ. |
Fifth. |
--- ITI16: Paṭhamasekhasutta --- |
--- ITI16: The First Sutta for Trainees --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṁ yogakkhemaṁ patthayamānassa viharato ajjhattikaṁ aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi yaṁ evaṁ bahūpakāraṁ yathayidaṁ, bhikkhave, yoniso manasikāro. |
“For a bhikkhu who is a trainee, bhikkhus, who has not attained the goal but dwells aspiring for the supreme security from bondage, I do not see any other single internal factor so helpful as this—that is, wise attention. |
Yoniso, bhikkhave, bhikkhu manasi karonto akusalaṁ pajahati, kusalaṁ bhāvetī”ti. |
A bhikkhu who applies wise attention, bhikkhus, abandons the unwholesome and develops the wholesome.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yonisomanasikāro, |
“Wise attention, |
dhammo sekhassa bhikkhuno; |
is the state for a bhikkhu who is a trainee; |
Natthañño evaṁ bahukāro, |
There is nothing else so helpful, |
uttamatthassa pattiyā; |
for the attainment of the ultimate goal; |
Yoniso padahaṁ bhikkhu, |
A bhikkhu striving wisely, |
khayaṁ dukkhassa pāpuṇe”ti. |
will reach the destruction of suffering.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Chaṭṭhaṁ. |
Sixth. |
--- ITI17: Dutiyasekhasutta --- |
--- ITI17: The Second Sutta for Trainees --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Sekhassa, bhikkhave, bhikkhuno appattamānasassa anuttaraṁ yogakkhemaṁ patthayamānassa viharato bāhiraṁ aṅganti karitvā nāññaṁ ekaṅgampi samanupassāmi yaṁ evaṁ bahūpakāraṁ yathayidaṁ, bhikkhave, kalyāṇamittatā. |
“For a bhikkhu who is a trainee, bhikkhus, who has not attained the goal but dwells aspiring for the supreme security from bondage, I do not see any other single external factor so helpful as this—that is, good friendship. |
Kalyāṇamitto, bhikkhave, bhikkhu akusalaṁ pajahati, kusalaṁ bhāvetī”ti. |
A bhikkhu with a good friend, bhikkhus, abandons the unwholesome and develops the wholesome.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Kalyāṇamitto yo bhikkhu, |
“A bhikkhu who has a good friend, |
sappatisso sagāravo; |
who is reverential and respectful; |
Karaṁ mittānaṁ vacanaṁ, |
Doing a friend’s bidding, |
sampajāno patissato; |
clearly comprehending and mindful; |
Pāpuṇe anupubbena, |
He would attain by stages, |
sabbasaṁyojanakkhayan”ti. |
the destruction of all fetters.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Sattamaṁ. |
Seventh. |
--- ITI18: Saṅghabhedasutta --- |
--- ITI18: The Sutta on Schism in the Saṅgha --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. |
“One thing, bhikkhus, when it arises in the world, arises for the harm of many, for the unhappiness of many, for the detriment, harm, and suffering of gods and humans. |
Katamo ekadhammo? |
What one thing? |
Saṅghabhedo. |
A schism in the Saṅgha. |
Saṅghe kho pana, bhikkhave, bhinne aññamaññaṁ bhaṇḍanāni ceva honti, aññamaññaṁ paribhāsā ca honti, aññamaññaṁ parikkhepā ca honti, aññamaññaṁ pariccajanā ca honti. |
When the Saṅgha is divided, bhikkhus, there are mutual quarrels, mutual insults, mutual rejections, and mutual abandonments. |
Tattha appasannā ceva nappasīdanti, pasannānañca ekaccānaṁ aññathattaṁ hotī”ti. |
Therein, the unconvinced do not become convinced, and some of the convinced are changed.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Āpāyiko nerayiko, |
“Bound for the plane of misery, for hell, |
Kappaṭṭho saṅghabhedako; |
for an eon stands the schismatic; |
Vaggārāmo adhammaṭṭho, |
Delighting in discord, unrighteous, |
Yogakkhemā padhaṁsati; |
he falls away from security from bondage; |
Saṅghaṁ samaggaṁ bhetvāna, |
Having created a schism in a united Saṅgha, |
Kappaṁ nirayamhi paccatī”ti. |
he is boiled in hell for an eon.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Aṭṭhamaṁ. |
Eighth. |
--- ITI19: Saṅghasāmaggīsutta --- |
--- ITI19: The Sutta on Concord in the Saṅgha --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya bahuno janassa atthāya hitāya sukhāya devamanussānaṁ. |
“One thing, bhikkhus, when it arises in the world, arises for the welfare of many, for the happiness of many, for the good, welfare, and happiness of gods and humans. |
Katamo ekadhammo? |
What one thing? |
Saṅghasāmaggī. |
Concord in the Saṅgha. |
Saṅghe kho pana, bhikkhave, samagge na ceva aññamaññaṁ bhaṇḍanāni honti, na ca aññamaññaṁ paribhāsā honti, na ca aññamaññaṁ parikkhepā honti, na ca aññamaññaṁ pariccajanā honti. |
When the Saṅgha is united, bhikkhus, there are no mutual quarrels, nor mutual insults, nor mutual rejections, nor mutual abandonments. |
Tattha appasannā ceva pasīdanti, pasannānañca bhiyyobhāvo hotī”ti. |
Therein, the unconvinced become convinced, and the convinced increase in number.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Sukhā saṅghassa sāmaggī, |
“Happy is the concord of the Saṅgha, |
samaggānañcanuggaho; |
and the support of those in concord; |
Samaggarato dhammaṭṭho, |
Delighting in concord, righteous, |
yogakkhemā na dhaṁsati; |
he does not fall away from security from bondage; |
Saṅghaṁ samaggaṁ katvāna, |
Having made the Saṅgha united, |
kappaṁ saggamhi modatī”ti. |
he rejoices in heaven for an eon.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Navamaṁ. |
Ninth. |
--- ITI20: Paduṭṭhacittasutta --- |
--- ITI20: The Sutta on the Corrupt Mind --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ paduṭṭhacittaṁ evaṁ cetasā ceto paricca pajānāmi: |
“Here, bhikkhus, with my mind I comprehend the mind of a certain person and know him thus: |
‘imamhi cāyaṁ samaye puggalo kālaṁ kareyya yathābhataṁ nikkhitto evaṁ niraye’. |
‘If this person were to die at this moment, he would be cast into hell as if brought there.’ |
Taṁ kissa hetu? |
For what reason? |
Cittaṁ hissa, bhikkhave, paduṭṭhaṁ. |
His mind, bhikkhus, is corrupt. |
Cetopadosahetu kho pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti. |
It is because of the corruption of the mind, bhikkhus, that some beings here, with the breakup of the body, after death, are reborn in the plane of misery, a bad destination, the lower world, in hell.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Paduṭṭhacittaṁ ñatvāna, |
“Having known a certain person here, |
ekaccaṁ idha puggalaṁ; |
with a corrupt mind; |
Etamatthañca byākāsi, |
The Buddha declared this matter, |
buddho bhikkhūna santike. |
in the presence of the bhikkhus. |
Imamhi cāyaṁ samaye, |
‘If this person were to die |
kālaṁ kayirātha puggalo; |
at this moment; |
Nirayaṁ upapajjeyya, |
He would be reborn in hell, |
cittaṁ hissa padūsitaṁ. |
for his mind is corrupted. |
Yathā haritvā nikkhipeyya, |
Just as one brought and cast down, |
evamevaṁ tathāvidho; |
so indeed is one of that kind; |
Cetopadosahetu hi, |
For it is due to the corruption of the mind, |
sattā gacchanti duggatin”ti. |
that beings go to a bad destination.’” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dasamaṁ. |
Tenth. |
Dutiyo vaggo. |
The Second Chapter. |
Tassuddānaṁ |
The summary: |
Moho kodho atha makkho, |
Delusion, anger, and then contempt, |
Vijjā taṇhā sekhaduve ca; |
Ignorance, craving, and the two trainees; |
Bhedo sāmaggipuggalo, |
Schism, concord, the person, |
Vaggamāhu dutiyanti vuccatīti. |
The chapter is called the second. |
--- 3. Tatiyavagga (Ekakanipāta) --- |
--- 3. The Third Chapter (The Book of Ones) --- |
* ITI21: Pasannacittasutta |
* ITI21: The Sutta on the Confident Mind |
* ITI22: Puññasutta |
* ITI22: The Sutta on Merit |
* ITI23: Appamādasutta |
* ITI23: The Sutta on Heedfulness |
* ITI24: Aṭṭhipuñjasutta |
* ITI24: The Sutta on the Pile of Bones |
* ITI25: Musāvādasutta |
* ITI25: The Sutta on False Speech |
* ITI26: Dānasutta |
* ITI26: The Sutta on Giving |
* ITI27: Mettāsutta |
* ITI27: The Sutta on Loving-Kindness |
--- ITI21: Pasannacittasutta --- |
--- ITI21: The Sutta on the Confident Mind --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ pasannacittaṁ evaṁ cetasā ceto paricca pajānāmi: |
“Here, bhikkhus, with my mind I comprehend the mind of a certain person and know him thus: |
‘imamhi cāyaṁ samaye puggalo kālaṁ kareyya yathābhataṁ nikkhitto evaṁ sagge’. |
‘If this person were to die at this moment, he would be set in heaven as if brought there.’ |
Taṁ kissa hetu? |
For what reason? |
Cittaṁ hissa, bhikkhave, pasannaṁ. |
His mind, bhikkhus, is confident. |
Cetopasādahetu kho pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. |
It is because of confidence of the mind, bhikkhus, that some beings here, with the breakup of the body, after death, are reborn in a good destination, a heavenly world.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Pasannacittaṁ ñatvāna, |
“Having known a certain person here, |
ekaccaṁ idha puggalaṁ; |
with a confident mind; |
Etamatthañca byākāsi, |
The Buddha declared this matter, |
buddho bhikkhūna santike. |
in the presence of the bhikkhus. |
Imamhi cāyaṁ samaye, |
‘If this person were to die |
kālaṁ kayirātha puggalo; |
at this moment; |
Sugatiṁ upapajjeyya, |
He would be reborn in a good destination, |
cittaṁ hissa pasāditaṁ. |
for his mind is confident. |
Yathā haritvā nikkhipeyya, |
Just as one brought and set up, |
evamevaṁ tathāvidho; |
so indeed is one of that kind; |
Cetopasādahetu hi, |
For it is due to confidence of the mind, |
sattā gacchanti suggatin”ti. |
that beings go to a good destination.’” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Paṭhamaṁ. |
First. |
--- ITI22: Puññasutta --- |
--- ITI22: The Sutta on Merit --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Mā, bhikkhave, puññānaṁ bhāyittha. |
“Do not be afraid of meritorious deeds, bhikkhus. |
Sukhassetaṁ, bhikkhave, adhivacanaṁ iṭṭhassa kantassa piyassa manāpassa yadidaṁ puññāni. |
This is a term for happiness, bhikkhus, for what is desirable, wished for, dear, and agreeable, that is, meritorious deeds. |
Abhijānāmi kho panāhaṁ, bhikkhave, dīgharattaṁ katānaṁ puññānaṁ iṭṭhaṁ kantaṁ piyaṁ manāpaṁ vipākaṁ paccanubhūtaṁ. |
I am aware, bhikkhus, of having experienced for a long time the desirable, wished for, dear, and agreeable results of meritorious deeds performed for a long time. |
Satta vassāni mettacittaṁ bhāvetvā satta saṁvaṭṭavivaṭṭakappe nayimaṁ lokaṁ punarāgamāsiṁ. |
Having developed a mind of loving-kindness for seven years, for seven eons of contraction and expansion I did not return to this world again. |
Saṁvaṭṭamāne sudaṁ, bhikkhave, kappe ābhassarūpago homi; |
When the eon was contracting, bhikkhus, I went to the realm of streaming radiance; |
vivaṭṭamāne kappe suññaṁ brahmavimānaṁ upapajjāmi. |
when the eon was expanding, I was reborn in an empty brahma-palace. |
Tatra sudaṁ, bhikkhave, brahmā homi mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. |
There, bhikkhus, I was Brahmā, the Great Brahmā, the conqueror, the unconquered, the all-seeing, the all-powerful. |
Chattiṁsakkhattuṁ kho panāhaṁ, bhikkhave, sakko ahosiṁ devānamindo; |
And thirty-six times, bhikkhus, I was Sakka, the lord of the gods; |
anekasatakkhattuṁ rājā ahosiṁ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. |
many hundreds of times I was a wheel-turning king, a righteous king of righteousness, a conqueror of the four quarters, who had stabilized his country and was possessed of the seven treasures. |
Ko pana vādo padesarajjassa. |
What to say of a provincial kingship? |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘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 is this the result, that I am now so mighty and powerful?’ |
Tassa mayhaṁ, bhikkhave, etadahosi: |
Then, bhikkhus, it occurred to me: |
‘tiṇṇaṁ kho me idaṁ kammānaṁ phalaṁ, tiṇṇaṁ kammānaṁ vipāko, yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvoti, seyyathidaṁ— |
‘This is the fruit of three kinds of kamma of mine, the result of three kinds of kamma, that I am now so mighty and powerful, namely— |
dānassa, damassa, saññamassā’”ti. |
of giving, of self-control, and of restraint.’” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Puññameva so sikkheyya, |
“One should train only in merit, |
āyataggaṁ sukhudrayaṁ; |
which is of long-lasting and happy result; |
Dānañca samacariyañca, |
One should develop giving, even-minded conduct, |
mettacittañca bhāvaye. |
and a mind of loving-kindness. |
Ete dhamme bhāvayitvā, |
Having developed these three things, |
tayo sukhasamuddaye; |
which give rise to happiness; |
Abyāpajjaṁ sukhaṁ lokaṁ, |
The wise person is reborn |
paṇḍito upapajjatī”ti. |
in a happy, untroubled world.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dutiyaṁ. |
Second. |
--- ITI23: Appamādasutta --- |
--- ITI23: The Sutta on Heedfulness --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Ekadhammo, bhikkhave, bhāvito bahulīkato ubho atthe samadhigayha tiṭṭhati— |
“One thing, bhikkhus, when developed and cultivated, accomplishes two goals— |
diṭṭhadhammikañceva atthaṁ samparāyikañca. |
the goal in the present life and the goal in the future life. |
Katamo ekadhammo? |
What one thing? |
Appamādo kusalesu dhammesu. |
Heedfulness in wholesome states. |
Ayaṁ kho, bhikkhave, ekadhammo bhāvito bahulīkato ubho atthe samadhigayha tiṭṭhati— |
This one thing, bhikkhus, when developed and cultivated, accomplishes two goals— |
diṭṭhadhammikañceva atthaṁ samparāyikañcā”ti. |
the goal in the present life and the goal in the future life.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Appamādaṁ pasaṁsanti, |
“The wise praise heedfulness, |
puññakiriyāsu paṇḍitā; |
in the performance of meritorious deeds; |
Appamatto ubho atthe, |
Being heedful, the wise person |
adhigaṇhāti paṇḍito. |
accomplishes both goals. |
Diṭṭhe dhamme ca yo attho, |
The goal in the present life, |
yo cattho samparāyiko; |
and the goal in the future life; |
Atthābhisamayā dhīro, |
By the accomplishment of the goal, the resolute one |
paṇḍitoti pavuccatī”ti. |
is called ‘wise’.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Tatiyaṁ. |
Third. |
--- ITI24: Aṭṭhipuñjasutta --- |
--- ITI24: The Sutta on the Pile of Bones --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Ekapuggalassa, bhikkhave, kappaṁ sandhāvato saṁsarato siyā evaṁ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi yathāyaṁ vepullo pabbato, sace saṁhārako assa, sambhatañca na vinasseyyā”ti. |
“For one person, bhikkhus, running on and transmigrating for an eon, there would be a great pile of bones, a heap of bones, a mound of bones, as large as this Vepulla mountain, if there were a collector and the collected did not perish.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Ekassekena kappena, |
“The collection of a single person’s bones, |
puggalassaṭṭhisañcayo; |
over a single eon; |
Siyā pabbatasamo rāsi, |
Would be a mountain-like heap, |
iti vuttaṁ mahesinā. |
so it has been said by the great seer. |
So kho panāyaṁ akkhāto, |
This which is declared, |
vepullo pabbato mahā; |
this great Vepulla mountain; |
Uttaro gijjhakūṭassa, |
North of Vulture’s Peak, |
magadhānaṁ giribbaje. |
in the mountain range of Magadha. |
Yato ca ariyasaccāni, |
When one sees the noble truths |
sammappaññāya passati; |
with right wisdom; |
Dukkhaṁ dukkhasamuppādaṁ, |
Suffering, the origin of suffering, |
dukkhassa ca atikkamaṁ; |
and the overcoming of suffering; |
Ariyañcaṭṭhaṅgikaṁ maggaṁ, |
And the noble eightfold path, |
dukkhūpasamagāminaṁ. |
leading to the stilling of suffering. |
Sa sattakkhattuṁ paramaṁ, |
That person, having run on |
sandhāvitvāna puggalo; |
at most seven times; |
Dukkhassantakaro hoti, |
Becomes an end-maker of suffering, |
sabbasaṁyojanakkhayā”ti. |
with the destruction of all fetters.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Catutthaṁ. |
Fourth. |
--- ITI25: Musāvādasutta --- |
--- ITI25: The Sutta on False Speech --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Ekadhammaṁ atītassa, bhikkhave, purisapuggalassa nāhaṁ tassa kiñci pāpakammaṁ akaraṇīyanti vadāmi. |
“For a person who has transgressed one thing, bhikkhus, I say there is no evil deed that he cannot do. |
Katamaṁ ekadhammaṁ? |
What one thing? |
Yadidaṁ, bhikkhave, sampajānamusāvādo”ti. |
This, bhikkhus, is intentional false speech.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Ekadhammaṁ atītassa, |
“For one who has transgressed one thing, |
musāvādissa jantuno; |
a person who speaks falsehood; |
Vitiṇṇaparalokassa, |
Who has abandoned the next world, |
natthi pāpaṁ akāriyan”ti. |
there is no evil he cannot do.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Pañcamaṁ. |
Fifth. |
--- ITI26: Dānasutta --- |
--- ITI26: The Sutta on Giving --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Evañce, bhikkhave, sattā jāneyyuṁ dānasaṁvibhāgassa vipākaṁ yathāhaṁ jānāmi, na adatvā bhuñjeyyuṁ, na ca nesaṁ maccheramalaṁ cittaṁ pariyādāya tiṭṭheyya. |
“If, bhikkhus, beings knew the result of giving and sharing as I do, they would not eat without having given, nor would the stain of stinginess overcome and settle in their minds. |
Yopi nesaṁ assa carimo ālopo carimaṁ kabaḷaṁ, tatopi na asaṁvibhajitvā bhuñjeyyuṁ, sace nesaṁ paṭiggāhakā assu. |
Even if it were their last morsel, their last mouthful, they would not eat without sharing it, if there were a recipient for them. |
Yasmā ca kho, bhikkhave, sattā na evaṁ jānanti dānasaṁvibhāgassa vipākaṁ yathāhaṁ jānāmi, tasmā adatvā bhuñjanti, maccheramalañca nesaṁ cittaṁ pariyādāya tiṭṭhatī”ti. |
But because, bhikkhus, beings do not know the result of giving and sharing as I do, they eat without having given, and the stain of stinginess overcomes and settles in their minds.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Evañce sattā jāneyyuṁ, |
“If beings were to know, |
yathāvuttaṁ mahesinā; |
as the great seer has said; |
Vipākaṁ saṁvibhāgassa, |
The result of sharing, |
yathā hoti mahapphalaṁ. |
how it is of great fruit. |
Vineyya maccheramalaṁ, |
They would remove the stain of stinginess, |
vippasannena cetasā; |
with a clear mind; |
Dajjuṁ kālena ariyesu, |
They would give at the proper time to the noble ones, |
yattha dinnaṁ mahapphalaṁ. |
where what is given has great fruit. |
Annañca datvā bahuno, |
And having given much food, |
dakkhiṇeyyesu dakkhiṇaṁ; |
a gift to those worthy of offerings; |
Ito cutā manussattā, |
Having passed from the human state, |
saggaṁ gacchanti dāyakā. |
the givers go to heaven. |
Te ca saggagatā tattha, |
And those gone to heaven rejoice there, |
modanti kāmakāmino; |
enjoying sensual pleasures; |
Vipākaṁ saṁvibhāgassa, |
They experience the result of sharing, |
anubhonti amaccharā”ti. |
those who were not stingy.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Chaṭṭhaṁ. |
Sixth. |
--- ITI27: Mettāsutta --- |
--- ITI27: The Sutta on Loving-Kindness --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Yāni kānici, bhikkhave, opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṁ nāgghanti soḷasiṁ. |
“Whatever grounds for meritorious deeds there are, bhikkhus, that are connected with the acquisitions, all of them are not worth a sixteenth part of the liberation of mind by loving-kindness. |
Mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca. |
The liberation of mind by loving-kindness surpasses them and shines, glows, and radiates. |
Seyyathāpi, bhikkhave, yā kāci tārakarūpānaṁ pabhā sabbā tā candiyā pabhāya kalaṁ nāgghanti soḷasiṁ, candapabhāyeva tā adhiggahetvā bhāsate ca tapate ca virocati ca; |
Just as, bhikkhus, the light of all the stars is not worth a sixteenth part of the light of the moon, for the light of the moon surpasses them and shines, glows, and radiates; |
evamevaṁ kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṁ nāgghanti soḷasiṁ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca. |
so too, bhikkhus, whatever grounds for meritorious deeds there are that are connected with the acquisitions, all of them are not worth a sixteenth part of the liberation of mind by loving-kindness, for the liberation of mind by loving-kindness surpasses them and shines, glows, and radiates. |
Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṁ abbhussakkamāno sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocati ca; |
Just as, bhikkhus, in the last month of the rainy season, in the autumn, when the sky is clear and free of clouds, the sun, ascending into the sky, dispels all darkness from the atmosphere and shines, glows, and radiates; |
evamevaṁ kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṁ nāgghanti soḷasiṁ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati ca. |
so too, bhikkhus, whatever grounds for meritorious deeds there are that are connected with the acquisitions, all of them are not worth a sixteenth part of the liberation of mind by loving-kindness, for the liberation of mind by loving-kindness surpasses them and shines, glows, and radiates. |
Seyyathāpi, bhikkhave, rattiyā paccūsasamayaṁ osadhitārakā bhāsate ca tapate ca virocati ca; |
Just as, bhikkhus, at night, at the time of dawn, the morning star shines, glows, and radiates; |
evamevaṁ kho, bhikkhave, yāni kānici opadhikāni puññakiriyavatthūni sabbāni tāni mettāya cetovimuttiyā kalaṁ nāgghanti soḷasiṁ, mettāyeva tāni cetovimutti adhiggahetvā bhāsate ca tapate ca virocati cā”ti. |
so too, bhikkhus, whatever grounds for meritorious deeds there are that are connected with the acquisitions, all of them are not worth a sixteenth part of the liberation of mind by loving-kindness, for the liberation of mind by loving-kindness surpasses them and shines, glows, and radiates.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yo ca mettaṁ bhāvayati, |
“And he who develops loving-kindness, |
appamāṇaṁ paṭissato; |
boundless and mindful; |
Tanū saṁyojanā honti, |
His fetters become thin, |
passato upadhikkhayaṁ. |
seeing the destruction of the acquisitions. |
Ekampi ce pāṇamaduṭṭhacitto, |
Even if with a mind free from hate towards one living being, |
Mettāyati kusalo tena hoti; |
one cultivates loving-kindness, one becomes wholesome thereby; |
Sabbe ca pāṇe manasānukampaṁ, |
And with a compassionate mind for all beings, |
Pahūtamariyo pakaroti puññaṁ. |
the noble one makes abundant merit. |
Ye sattasaṇḍaṁ pathaviṁ vijitvā, |
Those royal seers who, having conquered the earth with its multitudes of beings, |
Rājisayo yajamānānupariyagā; |
went around performing sacrifices: |
Assamedhaṁ purisamedhaṁ, |
The horse sacrifice, the human sacrifice, |
Sammāpāsaṁ vājapeyyaṁ niraggaḷaṁ. |
the Sammāpāsa, the Vājapeyya, the Niraggaḷa. |
Mettassa cittassa subhāvitassa, |
They do not experience even a sixteenth part |
Kalampi te nānubhavanti soḷasiṁ; |
of this mind well-developed in loving-kindness; |
Candappabhā tāragaṇāva sabbe. |
Like the moonlight to all the hosts of stars. |
Yo na hanti na ghāteti, |
He who does not kill nor cause to be killed, |
na jināti na jāpaye; |
who does not conquer nor cause to be conquered; |
Mettaṁso sabbabhūtesu, |
His loving-kindness is towards all beings, |
veraṁ tassa na kenacī”ti. |
enmity for him there is with none.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Sattamaṁ. |
Seventh. |
Tatiyo vaggo. |
The Third Chapter. |
Tassuddānaṁ |
The summary: |
Cittaṁ mettaṁ ubho atthe, |
Mind, loving-kindness, both goals, |
puñjaṁ vepullapabbataṁ; |
merit, Vepulla mountain; |
Sampajānamusāvādo, |
Intentional falsehood, |
dānañca mettabhāvanā. |
giving, and the development of loving-kindness. |
Sattimāni ca suttāni, |
These seven suttas, |
purimāni ca vīsati; |
and the twenty before them; |
Ekadhammesu suttantā, |
Suttas on single things, |
sattavīsatisaṅgahāti. |
collected as twenty-seven. |
Ekakanipāto niṭṭhito. |
The Book of Ones is finished. |
--- 1. Paṭhamavagga (Dukanipāta) --- |
--- 1. The First Chapter (The Book of Twos) --- |
* ITI28: Paṭhamabhikkhusutta |
* ITI28: The First Sutta on the Bhikkhu |
* ITI29: Dutiyabhikkhusutta |
* ITI29: The Second Sutta on the Bhikkhu |
* ITI30: Paṭhamatapanīyasutta |
* ITI30: The First Sutta on Torment |
* ITI31: Dutiyatapanīyasutta |
* ITI31: The Second Sutta on Torment |
* ITI32: Paṭhamasīlasutta |
* ITI32: The First Sutta on Virtue |
* ITI33: Dutiyasīlasutta |
* ITI33: The Second Sutta on Virtue |
* ITI34: Ātāpīsutta |
* ITI34: The Sutta on the Ardent |
* ITI35: Paṭhamabrahmacariyesanasutta |
* ITI35: The First Sutta on the Goal of the Holy Life |
* ITI36: Dutiyabrahmacariyesanasutta |
* ITI36: The Second Sutta on the Goal of the Holy Life |
* ITI37: Somanassasutta |
* ITI37: The Sutta on Gladness |
--- ITI28: Paṭhamabhikkhusutta --- |
--- ITI28: The First Sutta on the Bhikkhu --- |
(…) Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
(…) This was said by the Blessed One, said by the Arahant, so I have heard: |
“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ; |
“A bhikkhu endowed with two things, bhikkhus, dwells in suffering in this very life, with distress, with vexation, with fever; |
kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā. |
and with the breakup of the body, after death, a bad destination is to be expected. |
Katamehi dvīhi? |
With which two? |
Indriyesu aguttadvāratāya ca, bhojane amattaññutāya ca. |
With unguardedness of the faculty doors, and with lack of moderation in eating. |
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme dukkhaṁ viharati savighātaṁ saupāyāsaṁ sapariḷāhaṁ; |
A bhikkhu endowed with these two things, bhikkhus, dwells in suffering in this very life, with distress, with vexation, with fever; |
kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā”ti. |
and with the breakup of the body, after death, a bad destination is to be expected.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Cakkhu sotañca ghānañca, |
“The eye, ear, and nose, |
jivhā kāyo tathā mano; |
the tongue, the body, and likewise the mind; |
Etāni yassa dvārāni, |
For a bhikkhu whose doors |
aguttāni ca bhikkhuno. |
are unguarded. |
Bhojanamhi amattaññū, |
Immoderate in food, |
indriyesu asaṁvuto; |
unrestrained in the faculties; |
Kāyadukkhaṁ cetodukkhaṁ, |
He obtains bodily suffering and mental suffering, |
dukkhaṁ so adhigacchati. |
that one encounters suffering. |
Ḍayhamānena kāyena, |
With a burning body, |
Ḍayhamānena cetasā; |
With a burning mind; |
Divā vā yadi vā rattiṁ, |
By day or by night, |
Dukkhaṁ viharati tādiso”ti. |
such a one dwells in suffering.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Paṭhamaṁ. |
First. |
--- ITI29: Dutiyabhikkhusutta --- |
--- ITI29: The Second Sutta on the Bhikkhu --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ; |
“A bhikkhu endowed with two things, bhikkhus, dwells happily in this very life, without distress, without vexation, without fever; |
kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā. |
and with the breakup of the body, after death, a good destination is to be expected. |
Katamehi dvīhi? |
With which two? |
Indriyesu guttadvāratāya ca, bhojane mattaññutāya ca. |
With guardedness of the faculty doors, and with moderation in eating. |
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhaṁ viharati avighātaṁ anupāyāsaṁ apariḷāhaṁ; |
A bhikkhu endowed with these two things, bhikkhus, dwells happily in this very life, without distress, without vexation, without fever; |
kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti. |
and with the breakup of the body, after death, a good destination is to be expected.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Cakkhu sotañca ghānañca, |
“The eye, ear, and nose, |
jivhā kāyo tathā mano; |
the tongue, the body, and likewise the mind; |
Etāni yassa dvārāni, |
For a bhikkhu whose doors |
suguttāni ca bhikkhuno. |
are well-guarded. |
Bhojanamhi ca mattaññū, |
And moderate in food, |
indriyesu ca saṁvuto; |
restrained in the faculties; |
Kāyasukhaṁ cetosukhaṁ, |
He obtains bodily happiness and mental happiness, |
sukhaṁ so adhigacchati. |
that one encounters happiness. |
Aḍayhamānena kāyena, |
With an unburning body, |
Aḍayhamānena cetasā; |
With an unburning mind; |
Divā vā yadi vā rattiṁ, |
By day or by night, |
Sukhaṁ viharati tādiso”ti. |
such a one dwells in happiness.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dutiyaṁ. |
Second. |
--- ITI30: Paṭhamatapanīyasutta --- |
--- ITI30: The First Sutta on Torment --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Dveme, bhikkhave, dhammā tapanīyā. |
“These two things, bhikkhus, are tormenting. |
Katame dve? |
Which two? |
Idha, bhikkhave, ekacco akatakalyāṇo hoti, akatakusalo, akatabhīruttāṇo, katapāpo, kataluddo, katakibbiso. |
Here, bhikkhus, a certain person has done no good, done no wholesome deeds, given no protection to the fearful, but has done evil, done cruel deeds, done wicked deeds. |
So ‘akataṁ me kalyāṇan’tipi tappati, ‘kataṁ me pāpan’tipi tappati. |
He is tormented by the thought, ‘I have done no good,’ and he is tormented by the thought, ‘I have done evil.’ |
Ime kho, bhikkhave, dve dhammā tapanīyā”ti. |
These, bhikkhus, are the two tormenting things.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Kāyaduccaritaṁ katvā, |
“Having done bodily misconduct, |
vacīduccaritāni ca; |
and verbal misconduct; |
Manoduccaritaṁ katvā, |
Having done mental misconduct, |
yañcaññaṁ dosasañhitaṁ. |
and whatever else is connected with fault. |
Akatvā kusalaṁ kammaṁ, |
Having done no wholesome kamma, |
katvānākusalaṁ bahuṁ; |
and having done much unwholesome kamma; |
Kāyassa bhedā duppañño, |
With the breakup of the body, the unwise one, |
nirayaṁ sopapajjatī”ti. |
is reborn in hell.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Tatiyaṁ. |
Third. |
--- ITI31: Dutiyatapanīyasutta --- |
--- ITI31: The Second Sutta on Torment --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Dveme, bhikkhave, dhammā atapanīyā. |
“These two things, bhikkhus, are not tormenting. |
Katame dve? |
Which two? |
Idha, bhikkhave, ekacco katakalyāṇo hoti, katakusalo, katabhīruttāṇo, akatapāpo, akataluddo, akatakibbiso. |
Here, bhikkhus, a certain person has done good, done wholesome deeds, given protection to the fearful, has not done evil, not done cruel deeds, not done wicked deeds. |
So ‘kataṁ me kalyāṇan’tipi na tappati, ‘akataṁ me pāpan’tipi na tappati. |
He is not tormented by the thought, ‘I have done good,’ nor is he tormented by the thought, ‘I have not done evil.’ |
Ime kho, bhikkhave, dve dhammā atapanīyā”ti. |
These, bhikkhus, are the two non-tormenting things.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Kāyaduccaritaṁ hitvā, |
“Having abandoned bodily misconduct, |
vacīduccaritāni ca; |
and verbal misconduct; |
Manoduccaritaṁ hitvā, |
Having abandoned mental misconduct, |
yañcaññaṁ dosasañhitaṁ. |
and whatever else is connected with fault. |
Akatvākusalaṁ kammaṁ, |
Having done no unwholesome kamma, |
katvāna kusalaṁ bahuṁ; |
and having done much wholesome kamma; |
Kāyassa bhedā sappañño, |
With the breakup of the body, the wise one, |
saggaṁ so upapajjatī”ti. |
is reborn in heaven.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Catutthaṁ. |
Fourth. |
--- ITI32: Paṭhamasīlasutta --- |
--- ITI32: The First Sutta on Virtue --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Dvīhi, bhikkhave, dhammehi samannāgato puggalo yathābhataṁ nikkhitto evaṁ niraye. |
“A person endowed with two things, bhikkhus, is cast into hell as if brought there. |
Katamehi dvīhi? |
With which two? |
Pāpakena ca sīlena, pāpikāya ca diṭṭhiyā. |
With bad virtue, and with a bad view. |
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṁ nikkhitto evaṁ niraye”ti. |
A person endowed with these two things, bhikkhus, is cast into hell as if brought there.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Pāpakena ca sīlena, |
“With bad virtue, |
pāpikāya ca diṭṭhiyā; |
and with a bad view; |
Etehi dvīhi dhammehi, |
With these two things, |
yo samannāgato naro; |
is a person endowed; |
Kāyassa bhedā duppañño, |
With the breakup of the body, the unwise one, |
nirayaṁ sopapajjatī”ti. |
is reborn in hell.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Pañcamaṁ. |
Fifth. |
--- ITI33: Dutiyasīlasutta --- |
--- ITI33: The Second Sutta on Virtue --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Dvīhi, bhikkhave, dhammehi samannāgato puggalo yathābhataṁ nikkhitto evaṁ sagge. |
“A person endowed with two things, bhikkhus, is set in heaven as if brought there. |
Katamehi dvīhi? |
With which two? |
Bhaddakena ca sīlena, bhaddikāya ca diṭṭhiyā. |
With good virtue, and with a good view. |
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato puggalo yathābhataṁ nikkhitto evaṁ sagge”ti. |
A person endowed with these two things, bhikkhus, is set in heaven as if brought there.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Bhaddakena ca sīlena, |
“With good virtue, |
bhaddikāya ca diṭṭhiyā; |
and with a good view; |
Etehi dvīhi dhammehi, |
With these two things, |
yo samannāgato naro; |
is a person endowed; |
Kāyassa bhedā sappañño, |
With the breakup of the body, the wise one, |
saggaṁ so upapajjatī”ti. |
is reborn in heaven.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Chaṭṭhaṁ. |
Sixth. |
--- ITI34: Ātāpīsutta --- |
--- ITI34: The Sutta on the Ardent --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Anātāpī, bhikkhave, bhikkhu anottāpī abhabbo sambodhāya, abhabbo nibbānāya, abhabbo anuttarassa yogakkhemassa adhigamāya. |
“A bhikkhu who is not ardent, bhikkhus, who is not conscientious, is incapable of enlightenment, incapable of Nibbāna, incapable of attaining the supreme security from bondage. |
Ātāpī ca kho, bhikkhave, bhikkhu ottāpī bhabbo sambodhāya, bhabbo nibbānāya, bhabbo anuttarassa yogakkhemassa adhigamāyā”ti. |
But a bhikkhu who is ardent and conscientious is capable of enlightenment, capable of Nibbāna, capable of attaining the supreme security from bondage.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Anātāpī anottāpī, |
“One who is not ardent, not conscientious, |
kusīto hīnavīriyo; |
lazy, of low energy; |
Yo thinamiddhabahulo, |
Who is full of sloth and torpor, |
ahirīko anādaro; |
shameless and without respect; |
Abhabbo tādiso bhikkhu, |
Such a bhikkhu is incapable, |
phuṭṭhuṁ sambodhimuttamaṁ. |
of touching supreme enlightenment. |
Yo ca satimā nipako jhāyī, |
But he who is mindful, prudent, meditative, |
Ātāpī ottāpī ca appamatto; |
Ardent, conscientious, and heedful; |
Saṁyojanaṁ jātijarāya chetvā, |
Having cut the fetter of birth and old age, |
Idheva sambodhimanuttaraṁ phuse”ti. |
He touches supreme enlightenment right here.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Sattamaṁ. |
Seventh. |
--- ITI35: Paṭhamabrahmacariyesanasutta --- |
--- ITI35: The First Sutta on the Goal of the Holy Life --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Nayidaṁ, bhikkhave, brahmacariyaṁ vussati janakuhanatthaṁ, na janalapanatthaṁ, na lābhasakkārasilokānisaṁsatthaṁ, na ‘iti maṁ jano jānātū’ti. |
“This holy life, bhikkhus, is not lived for the sake of deceiving people, nor for the sake of chattering to people, nor for the sake of gain, honor, and renown, nor with the thought, ‘Let people know me thus.’ |
Atha kho idaṁ, bhikkhave, brahmacariyaṁ vussati saṁvaratthañceva pahānatthañcā”ti. |
Rather, this holy life, bhikkhus, is lived for the sake of restraint and for the sake of abandoning.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Saṁvaratthaṁ pahānatthaṁ, |
“For the sake of restraint and abandoning, |
brahmacariyaṁ anītihaṁ; |
the holy life, not based on tradition; |
Adesayi so bhagavā, |
The Blessed One taught, |
nibbānogadhagāminaṁ. |
leading to the plunging into Nibbāna. |
Esa maggo mahattehi, |
This is the path followed by the great ones, |
anuyāto mahesibhi; |
by the great seers; |
Ye ye taṁ paṭipajjanti, |
Whoever practices it, |
yathā buddhena desitaṁ; |
as taught by the Buddha; |
Dukkhassantaṁ karissanti, |
They will make an end of suffering, |
satthusāsanakārino”ti. |
the doers of the Teacher’s instruction.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Aṭṭhamaṁ. |
Eighth. |
--- ITI36: Dutiyabrahmacariyesanasutta --- |
--- ITI36: The Second Sutta on the Goal of the Holy Life --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Nayidaṁ, bhikkhave, brahmacariyaṁ vussati janakuhanatthaṁ, na janalapanatthaṁ, na lābhasakkārasilokānisaṁsatthaṁ, na ‘iti maṁ jano jānātū’ti. |
“This holy life, bhikkhus, is not lived for the sake of deceiving people, nor for the sake of chattering to people, nor for the sake of gain, honor, and renown, nor with the thought, ‘Let people know me thus.’ |
Atha kho idaṁ, bhikkhave, brahmacariyaṁ vussati abhiññatthañceva pariññatthañcā”ti. |
Rather, this holy life, bhikkhus, is lived for the sake of direct knowledge and for the sake of full understanding.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Abhiññatthaṁ pariññatthaṁ, |
“For the sake of direct knowledge and full understanding, |
brahmacariyaṁ anītihaṁ; |
the holy life, not based on tradition; |
Adesayi so bhagavā, |
The Blessed One taught, |
nibbānogadhagāminaṁ. |
leading to the plunging into Nibbāna. |
Esa maggo mahattehi, |
This is the path followed by the great ones, |
anuyāto mahesibhi; |
by the great seers; |
Ye ye taṁ paṭipajjanti, |
Whoever practices it, |
yathā buddhena desitaṁ; |
as taught by the Buddha; |
Dukkhassantaṁ karissanti, |
They will make an end of suffering, |
satthusāsanakārino”ti. |
the doers of the Teacher’s instruction.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Navamaṁ. |
Ninth. |
--- ITI37: Somanassasutta --- |
--- ITI37: The Sutta on Gladness --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Dvīhi, bhikkhave, dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāya. |
“A bhikkhu endowed with two things, bhikkhus, dwells full of happiness and gladness in this very life, and he has laid a foundation for the destruction of the taints. |
Katamehi dvīhi? |
With which two? |
Saṁvejanīyesu ṭhānesu saṁvejanena, saṁviggassa ca yoniso padhānena. |
With a sense of urgency in response to matters that should arouse urgency, and with wise striving after being stirred. |
Imehi kho, bhikkhave, dvīhi dhammehi samannāgato bhikkhu diṭṭheva dhamme sukhasomanassabahulo viharati, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti. |
A bhikkhu endowed with these two things, bhikkhus, dwells full of happiness and gladness in this very life, and he has laid a foundation for the destruction of the taints.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Saṁvejanīyaṭṭhānesu, |
“In matters that should arouse urgency, |
saṁvijjetheva paṇḍito; |
the wise one should indeed be stirred; |
Ātāpī nipako bhikkhu, |
An ardent, prudent bhikkhu, |
paññāya samavekkhiya. |
reflecting with wisdom. |
Evaṁ vihārī ātāpī, |
Dwelling thus, ardent, |
santavutti anuddhato; |
of peaceful conduct, not arrogant; |
Cetosamathamanuyutto, |
Devoted to mental calm, |
khayaṁ dukkhassa pāpuṇe”ti. |
he would reach the destruction of suffering.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dasamaṁ. |
Tenth. |
Paṭhamo vaggo. |
The First Chapter. |
Tassuddānaṁ |
The summary: |
Dve ca bhikkhū tapanīyā, |
Two bhikkhus, the tormenting, |
tapanīyā paratthehi; |
the non-tormenting, then the other two with virtue; |
Ātāpī nakuhanā dve, |
The unardent, two on not deceiving, |
somanassena te dasāti. |
and with gladness, making ten. |
--- 2. Dutiyavagga (Dukanipāta) --- |
--- 2. The Second Chapter (The Book of Twos) --- |
* ITI38: Vitakkasutta |
* ITI38: The Sutta on Thoughts |
* ITI39: Desanāsutta |
* ITI39: The Sutta on the Teaching |
* ITI40: Vijjāsutta |
* ITI40: The Sutta on Knowledge |
* ITI41: Paññāparihīnasutta |
* ITI41: The Sutta on the Decline of Wisdom |
* ITI42: Sukkadhammasutta |
* ITI42: The Sutta on Bright States |
* ITI43: Ajātasutta |
* ITI43: The Sutta on the Unborn |
* ITI44: Nibbānadhātusutta |
* ITI44: The Sutta on the Nibbāna-Elements |
* ITI45: Paṭisallānasutta |
* ITI45: The Sutta on Seclusion |
* ITI46: Sikkhānisaṁsasutta |
* ITI46: The Sutta on the Benefits of Training |
* ITI47: Jāgariyasutta |
* ITI47: The Sutta on Wakefulness |
* ITI48: Āpāyikasutta |
* ITI48: The Sutta on Being Bound for a Plane of Misery |
* ITI49: Diṭṭhigatasutta |
* ITI49: The Sutta on Views |
--- ITI38: Vitakkasutta --- |
--- ITI38: The Sutta on Thoughts --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tathāgataṁ, bhikkhave, arahantaṁ sammāsambuddhaṁ dve vitakkā bahulaṁ samudācaranti— |
“Two thoughts, bhikkhus, frequently occur to the Tathāgata, the Arahant, the Perfectly Enlightened One— |
khemo ca vitakko, paviveko ca. |
the thought of security and the thought of seclusion. |
Abyāpajjhārāmo, bhikkhave, tathāgato abyāpajjharato. |
The Tathāgata, bhikkhus, delights in non-affliction, is fond of non-affliction. |
Tamenaṁ, bhikkhave, tathāgataṁ abyāpajjhārāmaṁ abyāpajjharataṁ eseva vitakko bahulaṁ samudācarati: |
To the Tathāgata, bhikkhus, who delights in non-affliction and is fond of non-affliction, this very thought frequently occurs: |
‘imāyāhaṁ iriyāya na kañci byābādhemi tasaṁ vā thāvaraṁ vā’ti. |
‘By this posture I harm no one, whether moving or stationary.’ |
Pavivekārāmo, bhikkhave, tathāgato pavivekarato. |
The Tathāgata, bhikkhus, delights in seclusion, is fond of seclusion. |
Tamenaṁ, bhikkhave, tathāgataṁ pavivekārāmaṁ pavivekarataṁ eseva vitakko bahulaṁ samudācarati: |
To the Tathāgata, bhikkhus, who delights in seclusion and is fond of seclusion, this very thought frequently occurs: |
‘yaṁ akusalaṁ taṁ pahīnan’ti. |
‘What is unwholesome has been abandoned.’ |
Tasmātiha, bhikkhave, tumhepi abyāpajjhārāmā viharatha abyāpajjharatā. |
Therefore, you too, bhikkhus, should dwell delighting in non-affliction, fond of non-affliction. |
Tesaṁ vo, bhikkhave, tumhākaṁ abyāpajjhārāmānaṁ viharataṁ abyāpajjharatānaṁ eseva vitakko bahulaṁ samudācarissati: |
For you, bhikkhus, who dwell delighting in non-affliction, fond of non-affliction, this very thought will frequently occur: |
‘imāya mayaṁ iriyāya na kañci byābādhema tasaṁ vā thāvaraṁ vā’ti. |
‘By this posture may we harm no one, whether moving or stationary.’ |
Pavivekārāmā, bhikkhave, viharatha pavivekaratā. |
Dwell delighting in seclusion, bhikkhus, fond of seclusion. |
Tesaṁ vo, bhikkhave, tumhākaṁ pavivekārāmānaṁ viharataṁ pavivekaratānaṁ eseva vitakko bahulaṁ samudācarissati: |
For you, bhikkhus, who dwell delighting in seclusion, fond of seclusion, this very thought will frequently occur: |
‘kiṁ akusalaṁ, kiṁ appahīnaṁ, kiṁ pajahāmā’”ti. |
‘What is unwholesome? What is unabandoned? What are we abandoning?’” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Tathāgataṁ buddhamasayhasāhinaṁ, |
“To the Tathāgata, the Buddha, the unassailable conqueror, |
Duve vitakkā samudācaranti naṁ; |
Two thoughts occur to him; |
Khemo vitakko paṭhamo udīrito, |
The thought of security was uttered first, |
Tato viveko dutiyo pakāsito. |
Then seclusion was proclaimed second. |
Tamonudaṁ pāragataṁ mahesiṁ, |
The dispeller of darkness, the great seer who has gone to the further shore, |
Taṁ pattipattaṁ vasimaṁ anāsavaṁ; |
Him who has attained the goal, is a master, without taints; |
Visantaraṁ taṇhakkhaye vimuttaṁ, |
Who has crossed over, liberated in the destruction of craving, |
Taṁ ve muniṁ antimadehadhāriṁ; |
That sage, I say, bears his final body; |
Mārañjahaṁ brūmi jarāya pāraguṁ. |
He has vanquished Māra, gone beyond old age. |
Sele yathā pabbatamuddhaniṭṭhito, |
As one standing on a rocky mountain peak, |
Yathāpi passe janataṁ samantato; |
Might see the people all around; |
Tathūpamaṁ dhammamayaṁ sumedho, |
So too, the one of good wisdom, made of Dhamma, |
Pāsādamāruyha samantacakkhu; |
Having ascended the palace, the all-seeing one; |
Sokāvatiṇṇaṁ janatamapetasoko, |
Without sorrow, looks upon the generation |
Avekkhati jātijarābhibhūtan”ti. |
Sunk in sorrow, overcome by birth and old age.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Paṭhamaṁ. |
First. |
--- ITI39: Desanāsutta --- |
--- ITI39: The Sutta on the Teaching --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa dve dhammadesanā pariyāyena bhavanti. |
“For the Tathāgata, bhikkhus, the Arahant, the Perfectly Enlightened One, there are two Dhamma teachings that occur in sequence. |
Katamā dve? |
Which two? |
‘Pāpaṁ pāpakato passathā’ti— |
‘See evil as evil’— |
ayaṁ paṭhamā dhammadesanā; |
this is the first Dhamma teaching; |
‘pāpaṁ pāpakato disvā tattha nibbindatha virajjatha vimuccathā’ti— |
‘Having seen evil as evil, become disenchanted, dispassionate, and liberated from it’— |
ayaṁ dutiyā dhammadesanā. |
this is the second Dhamma teaching. |
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa imā dve dhammadesanā pariyāyena bhavantī”ti. |
For the Tathāgata, bhikkhus, the Arahant, the Perfectly Enlightened One, these two Dhamma teachings occur in sequence.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Tathāgatassa buddhassa, |
“Of the Tathāgata, the Buddha, |
sabbabhūtānukampino; |
the compassionate one for all beings; |
Pariyāyavacanaṁ passa, |
See this teaching in sequence, |
dve ca dhammā pakāsitā. |
and the two things proclaimed. |
Pāpakaṁ passatha cetaṁ, |
‘See that which is evil, |
tattha cāpi virajjatha; |
and also become dispassionate towards it; |
Tato virattacittāse, |
Then, with a dispassionate mind, |
dukkhassantaṁ karissathā”ti. |
you will make an end of suffering.’” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dutiyaṁ. |
Second. |
--- ITI40: Vijjāsutta --- |
--- ITI40: The Sutta on Knowledge --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Avijjā, bhikkhave, pubbaṅgamā akusalānaṁ dhammānaṁ samāpattiyā anvadeva ahirikaṁ anottappaṁ; |
“Ignorance, bhikkhus, is the forerunner in the attainment of unwholesome states, followed by shamelessness and lack of conscientiousness; |
vijjā ca kho, bhikkhave, pubbaṅgamā kusalānaṁ dhammānaṁ samāpattiyā anvadeva hirottappan”ti. |
and knowledge, bhikkhus, is the forerunner in the attainment of wholesome states, followed by a sense of shame and conscientiousness.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yā kācimā duggatiyo, |
“Whatever bad destinations there are, |
asmiṁ loke paramhi ca; |
in this world and the next; |
Avijjāmūlikā sabbā, |
All are rooted in ignorance, |
icchālobhasamussayā. |
arising from desire and greed. |
Yato ca hoti pāpiccho, |
And when one is of evil wishes, |
ahirīko anādaro; |
shameless and disrespectful; |
Tato pāpaṁ pasavati, |
From that, evil arises, |
apāyaṁ tena gacchati. |
and by that, one goes to a plane of misery. |
Tasmā chandañca lobhañca, |
Therefore, dispelling desire and greed, |
avijjañca virājayaṁ; |
and ignorance; |
Vijjaṁ uppādayaṁ bhikkhu, |
A bhikkhu, causing knowledge to arise, |
sabbā duggatiyo jahe”ti. |
should abandon all bad destinations.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Tatiyaṁ. |
Third. |
Paṭhamabhāṇavāro. |
The First Recitation Section. |
--- ITI41: Paññāparihīnasutta --- |
--- ITI41: The Sutta on the Decline of Wisdom --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Te, bhikkhave, sattā suparihīnā ye ariyāya paññāya parihīnā. |
“Those beings, bhikkhus, are in complete decline who have declined in noble wisdom. |
Te diṭṭheva dhamme dukkhaṁ viharanti savighātaṁ saupāyāsaṁ sapariḷāhaṁ; |
They dwell in suffering in this very life, with distress, with vexation, with fever; |
kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā. |
and with the breakup of the body, after death, a bad destination is to be expected. |
Te, bhikkhave, sattā aparihīnā ye ariyāya paññāya aparihīnā. |
Those beings, bhikkhus, are not in decline who have not declined in noble wisdom. |
Te diṭṭheva dhamme sukhaṁ viharanti avighātaṁ anupāyāsaṁ apariḷāhaṁ; |
They dwell happily in this very life, without distress, without vexation, without fever; |
kāyassa bhedā paraṁ maraṇā sugati pāṭikaṅkhā”ti. |
and with the breakup of the body, after death, a good destination is to be expected.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Paññāya parihānena, |
“With the decline of wisdom, |
passa lokaṁ sadevakaṁ; |
see the world, together with its gods; |
Niviṭṭhaṁ nāmarūpasmiṁ, |
Invested in name-and-form, |
idaṁ saccanti maññati. |
it thinks, ‘This is true.’ |
Paññā hi seṭṭhā lokasmiṁ, |
Wisdom is the best thing in the world, |
yāyaṁ nibbedhagāminī; |
that which leads to penetration; |
Yāya sammā pajānāti, |
By which one rightly understands, |
jātibhavaparikkhayaṁ. |
the complete destruction of birth and existence. |
Tesaṁ devā manussā ca, |
And gods and humans, |
sambuddhānaṁ satīmataṁ; |
of the enlightened ones, the mindful ones; |
Pihayanti hāsapaññānaṁ, |
They long for those of great wisdom, |
sarīrantimadhārinan”ti. |
bearing their final body.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Catutthaṁ. |
Fourth. |
--- ITI42: Sukkadhammasutta --- |
--- ITI42: The Sutta on Bright States --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Dveme, bhikkhave, sukkā dhammā lokaṁ pālenti. |
“These two bright states, bhikkhus, protect the world. |
Katame dve? |
Which two? |
Hirī ca, ottappañca. |
Shame and conscientiousness. |
Ime ce, bhikkhave, dve sukkā dhammā lokaṁ na pāleyyuṁ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā. |
If, bhikkhus, these two bright states did not protect the world, there would not be discerned here ‘mother’ or ‘mother’s sister’ or ‘uncle’s wife’ or ‘teacher’s wife’ or ‘wives of respected men.’ |
Sambhedaṁ loko agamissa yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā. |
The world would have fallen into promiscuity, like goats and sheep, chickens and pigs, dogs and jackals. |
Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṁ pālenti tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṁ dārāti vā”ti. |
But because, bhikkhus, these two bright states protect the world, there is discerned ‘mother’ or ‘mother’s sister’ or ‘uncle’s wife’ or ‘teacher’s wife’ or ‘wives of respected men.’” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yesañce hiriottappaṁ, |
“For whom shame and conscientiousness, |
sabbadā ca na vijjati; |
are never present at all; |
Vokkantā sukkamūlā te, |
They have departed from the root of brightness, |
jātimaraṇagāmino. |
they are bound for birth and death. |
Yesañca hiriottappaṁ, |
And for whom shame and conscientiousness, |
sadā sammā upaṭṭhitā; |
are always rightly present; |
Virūḷhabrahmacariyā te, |
They have a flourishing holy life, |
santo khīṇapunabbhavā”ti. |
the peaceful ones whose renewed existence is destroyed.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Pañcamaṁ. |
Fifth. |
--- ITI43: Ajātasutta --- |
--- ITI43: The Sutta on the Unborn --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Atthi, bhikkhave, ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ. |
“There is, bhikkhus, an unborn, an unbecome, an unmade, an unconditioned. |
No cetaṁ, bhikkhave, abhavissa ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyetha. |
If, bhikkhus, there were no unborn, unbecome, unmade, unconditioned, no escape from the born, the become, the made, the conditioned would be discerned here. |
Yasmā ca kho, bhikkhave, atthi ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyatī”ti. |
But because, bhikkhus, there is an unborn, an unbecome, an unmade, an unconditioned, therefore an escape from the born, the become, the made, the conditioned is discerned.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Jātaṁ bhūtaṁ samuppannaṁ, |
“The born, the become, the produced, |
kataṁ saṅkhatamaddhuvaṁ; |
the made, the conditioned, the unstable; |
Jarāmaraṇasaṅghāṭaṁ, |
A conglomerate of old age and death, |
roganīḷaṁ pabhaṅguraṁ. |
a nest of disease, fragile. |
Āhāranettippabhavaṁ, |
Arisen from the nutriment of craving, |
nālaṁ tadabhinandituṁ; |
it is not fit to be delighted in; |
Tassa nissaraṇaṁ santaṁ, |
The escape from it is the peaceful, |
atakkāvacaraṁ dhuvaṁ. |
beyond reasoning, the constant. |
Ajātaṁ asamuppannaṁ, |
The unborn, the unproduced, |
asokaṁ virajaṁ padaṁ; |
the sorrowless, the stainless state; |
Nirodho dukkhadhammānaṁ, |
The cessation of suffering states, |
saṅkhārūpasamo sukho”ti. |
the stilling of formations is happiness.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Chaṭṭhaṁ. |
Sixth. |
--- ITI44: Nibbānadhātusutta --- |
--- ITI44: The Sutta on the Nibbāna-Elements --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Dvemā, bhikkhave, nibbānadhātuyo. |
“There are, bhikkhus, these two Nibbāna-elements. |
Katamā dve? |
Which two? |
Saupādisesā ca nibbānadhātu, anupādisesā ca nibbānadhātu. |
The Nibbāna-element with residue remaining, and the Nibbāna-element without residue remaining. |
Katamā ca, bhikkhave, saupādisesā nibbānadhātu? |
And what, bhikkhus, is the Nibbāna-element with residue remaining? |
Idha, bhikkhave, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto. |
Here, bhikkhus, a bhikkhu is an arahant, whose taints are destroyed, who has lived the holy life, done what was to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge. |
Tassa tiṭṭhanteva pañcindriyāni yesaṁ avighātattā manāpāmanāpaṁ paccanubhoti, sukhadukkhaṁ paṭisaṁvedeti. |
His five faculties remain, and because they have not been destroyed, he experiences what is agreeable and disagreeable, he feels pleasure and pain. |
Tassa yo rāgakkhayo, dosakkhayo, mohakkhayo— |
The destruction of his greed, hatred, and delusion— |
ayaṁ vuccati, bhikkhave, saupādisesā nibbānadhātu. |
this, bhikkhus, is called the Nibbāna-element with residue remaining. |
Katamā ca, bhikkhave, anupādisesā nibbānadhātu? |
And what, bhikkhus, is the Nibbāna-element without residue remaining? |
Idha, bhikkhave, bhikkhu arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto. |
Here, bhikkhus, a bhikkhu is an arahant, whose taints are destroyed, who has lived the holy life, done what was to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final knowledge. |
Tassa idheva, bhikkhave, sabbavedayitāni anabhinanditāni sīti bhavissanti. |
For him, right here, bhikkhus, all that is felt, not being delighted in, will become cool. |
Ayaṁ vuccati, bhikkhave, anupādisesā nibbānadhātu. |
This, bhikkhus, is called the Nibbāna-element without residue remaining. |
Imā kho, bhikkhave, dve nibbānadhātuyo”ti. |
These, bhikkhus, are the two Nibbāna-elements.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Duve imā cakkhumatā pakāsitā, |
“These two Nibbāna-elements were proclaimed by the Seeing One, |
Nibbānadhātū anissitena tādinā; |
the one who is such, the unattached; |
Ekā hi dhātu idha diṭṭhadhammikā, |
One element is here in this very life, |
Saupādisesā bhavanettisaṅkhayā; |
with residue remaining, due to the destruction of the fetters of existence; |
Anupādisesā pana samparāyikā, |
The other, without residue remaining, is for the future, |
Yamhi nirujjhanti bhavāni sabbaso. |
in which all forms of existence cease. |
Ye etadaññāya padaṁ asaṅkhataṁ, |
Those who have known this unconditioned state, |
Vimuttacittā bhavanettisaṅkhayā; |
with liberated minds due to the destruction of the fetters of existence; |
Te dhammasārādhigamā khaye ratā, |
They, having attained the essence of the Dhamma, delighting in destruction, |
Pahaṁsu te sabbabhavāni tādino”ti. |
have abandoned all forms of existence, they who are such.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Sattamaṁ. |
Seventh. |
--- ITI45: Paṭisallānasutta --- |
--- ITI45: The Sutta on Seclusion --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Paṭisallānārāmā, bhikkhave, viharatha paṭisallānaratā, ajjhattaṁ cetosamathamanuyuttā, anirākatajjhānā, vipassanāya samannāgatā, brūhetāro suññāgārānaṁ. |
“Dwell delighting in seclusion, bhikkhus, delighting in being secluded, devoted to the calming of the mind within, not having rejected jhāna, endowed with insight, cultivators of empty dwellings. |
Paṭisallānārāmānaṁ, bhikkhave, viharataṁ paṭisallānaratānaṁ ajjhattaṁ cetosamathamanuyuttānaṁ anirākatajjhānānaṁ vipassanāya samannāgatānaṁ brūhetānaṁ suññāgārānaṁ dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— |
For those dwelling delighting in seclusion, bhikkhus, delighting in being secluded, devoted to the calming of the mind within, not having rejected jhāna, endowed with insight, cultivators of empty dwellings, one of two fruits is to be expected— |
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. |
either final knowledge in this very life, or, if there is a trace of clinging left, the state of non-return.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Ye santacittā nipakā, |
“Those who are of peaceful mind, prudent, |
satimanto ca jhāyino; |
mindful and meditative; |
Sammā dhammaṁ vipassanti, |
They rightly see the Dhamma, |
kāmesu anapekkhino. |
being indifferent to sensual pleasures. |
Appamādaratā santā, |
Delighting in heedfulness, the peaceful ones, |
pamāde bhayadassino; |
seeing fear in heedlessness; |
Abhabbā parihānāya, |
They are incapable of falling away, |
nibbānasseva santike”ti. |
they are in the very presence of Nibbāna.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Aṭṭhamaṁ. |
Eighth. |
--- ITI46: Sikkhānisaṁsasutta --- |
--- ITI46: The Sutta on the Benefits of Training --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Sikkhānisaṁsā, bhikkhave, viharatha paññuttarā vimuttisārā satādhipateyyā. |
“Dwell with the training as your benefit, bhikkhus, with wisdom as your guide, with liberation as your core, with mindfulness as your sovereignty. |
Sikkhānisaṁsānaṁ, bhikkhave, viharataṁ paññuttarānaṁ vimuttisārānaṁ satādhipateyyānaṁ dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— |
For those dwelling with the training as their benefit, bhikkhus, with wisdom as their guide, with liberation as their core, with mindfulness as their sovereignty, one of two fruits is to be expected— |
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. |
either final knowledge in this very life, or, if there is a trace of clinging left, the state of non-return.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Paripuṇṇasikkhaṁ apahānadhammaṁ, |
“One who has perfected the training, who does not fall away from the Dhamma, |
Paññuttaraṁ jātikhayantadassiṁ; |
with wisdom as his guide, the seer of the end of birth; |
Taṁ ve muniṁ antimadehadhāriṁ, |
That sage, I say, bears his final body, |
Mārañjahaṁ brūmi jarāya pāraguṁ. |
he has vanquished Māra, gone beyond old age. |
Tasmā sadā jhānaratā samāhitā, |
Therefore, always delighting in jhāna, composed, |
Ātāpino jātikhayantadassino; |
ardent, the seers of the end of birth; |
Māraṁ sasenaṁ abhibhuyya bhikkhavo, |
Having conquered Māra with his army, O bhikkhus, |
Bhavatha jātimaraṇassa pāragā”ti. |
be ye crossers to the other side of birth and death.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Navamaṁ. |
Ninth. |
--- ITI47: Jāgariyasutta --- |
--- ITI47: The Sutta on Wakefulness --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Jāgaro cassa, bhikkhave, bhikkhu vihareyya sato sampajāno samāhito pamudito vippasanno ca tattha kālavipassī ca kusalesu dhammesu. |
“Let a bhikkhu dwell awake, bhikkhus, mindful, clearly comprehending, composed, joyful, and serene, and a timely investigator of wholesome states. |
Jāgarassa, bhikkhave, bhikkhuno viharato satassa sampajānassa samāhitassa pamuditassa vippasannassa tattha kālavipassino kusalesu dhammesu dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— |
For a bhikkhu dwelling awake, bhikkhus, who is mindful, clearly comprehending, composed, joyful, serene, and a timely investigator of wholesome states, one of two fruits is to be expected— |
diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti. |
either final knowledge in this very life, or, if there is a trace of clinging left, the state of non-return.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Jāgarantā suṇāthetaṁ, |
“Listen to this, you who are awake, |
ye suttā te pabujjhatha; |
you who are asleep, awaken; |
Suttā jāgaritaṁ seyyo, |
Wakefulness is better than sleep, |
natthi jāgarato bhayaṁ. |
for the wakeful there is no fear. |
Yo jāgaro ca satimā sampajāno, |
He who is awake and mindful, clearly comprehending, |
Samāhito mudito vippasanno ca; |
composed, joyful, and serene; |
Kālena so sammā dhammaṁ parivīmaṁsamāno, |
He, in due time, rightly investigating the Dhamma, |
Ekodibhūto vihane tamaṁ so. |
being unified, he would dispel the darkness. |
Tasmā have jāgariyaṁ bhajetha, |
Therefore, indeed, one should devote oneself to wakefulness, |
Ātāpī bhikkhu nipako jhānalābhī; |
an ardent bhikkhu, prudent, a obtainer of jhāna; |
Saṁyojanaṁ jātijarāya chetvā, |
Having cut the fetter of birth and old age, |
Idheva sambodhimanuttaraṁ phuse”ti. |
He touches supreme enlightenment right here.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dasamaṁ. |
Tenth. |
--- ITI48: Āpāyikasutta --- |
--- ITI48: The Sutta on Being Bound for a Plane of Misery --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Dveme, bhikkhave, āpāyikā nerayikā idamappahāya. |
“These two, bhikkhus, are bound for the plane of misery, for hell, for not having abandoned this. |
Katame dve? |
Which two? |
Yo ca abrahmacārī brahmacāripaṭiñño, yo ca paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carantaṁ amūlakena abrahmacariyena anuddhaṁseti. |
He who is not a celibate but pretends to be a celibate, and he who accuses one who lives the complete and pure holy life of baseless unchastity. |
Ime kho, bhikkhave, dve āpāyikā nerayikā idamappahāyā”ti. |
These, bhikkhus, are the two who are bound for the plane of misery, for hell, for not having abandoned this.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Abhūtavādī nirayaṁ upeti, |
“One who speaks what is not true goes to hell, |
Yo vāpi katvā na karomi cāha; |
and also one who, having done, says, ‘I did not do it’; |
Ubhopi te pecca samā bhavanti, |
Both of them, after death, become equal, |
Nihīnakammā manujā parattha. |
men of base kamma in the next world. |
Kāsāvakaṇṭhā bahavo, |
Many with ochre robes around their necks, |
pāpadhammā asaññatā; |
are of evil nature and unrestrained; |
Pāpā pāpehi kammehi, |
Evil ones, through their evil deeds, |
nirayaṁ te upapajjare. |
are reborn in hell. |
Seyyo ayoguḷo bhutto, |
Better to have swallowed a ball of iron, |
tatto aggisikhūpamo; |
hot and like a flame of fire; |
Yañce bhuñjeyya dussīlo, |
Than that an immoral, unrestrained one |
raṭṭhapiṇḍamasaññato”ti. |
should eat the country’s alms-food.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Ekādasamaṁ. |
Eleventh. |
--- ITI49: Diṭṭhigatasutta --- |
--- ITI49: The Sutta on Views --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke; cakkhumanto ca passanti. |
“Beset by two views, bhikkhus, gods and humans hold back, some; and some overreach; but those with vision see. |
Kathañca, bhikkhave, olīyanti eke? |
And how, bhikkhus, do some hold back? |
Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasammuditā tesaṁ bhavanirodhāya dhamme desiyamāne cittaṁ na pakkhandati na pasīdati na santiṭṭhati nādhimuccati. |
Delighting in existence, bhikkhus, gods and humans are fond of existence, thoroughly delighted in existence; when the Dhamma is taught to them for the cessation of existence, their minds do not leap up, are not confident, do not settle, and are not resolved. |
Evaṁ kho, bhikkhave, olīyanti eke. |
Thus, bhikkhus, do some hold back. |
Kathañca, bhikkhave, atidhāvanti eke? |
And how, bhikkhus, do some overreach? |
Bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṁ abhinandanti— |
Some, being distressed, horrified, and disgusted by this very existence, delight in non-existence, thinking— |
yato kira, bho, ayaṁ attā kāyassa bhedā paraṁ maraṇā ucchijjati vinassati na hoti paraṁ maraṇā; |
‘Sirs, when this self, with the breakup of the body, after death, is annihilated, perishes, and does not exist after death; |
etaṁ santaṁ etaṁ paṇītaṁ etaṁ yāthāvanti. |
this is the peaceful, this is the sublime, this is as it really is.’ |
Evaṁ kho, bhikkhave, atidhāvanti eke. |
Thus, bhikkhus, do some overreach. |
Kathañca, bhikkhave, cakkhumanto passanti? |
And how, bhikkhus, do those with vision see? |
Idha bhikkhu bhūtaṁ bhūtato passati; |
Here a bhikkhu sees what has come to be as having come to be; |
bhūtaṁ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. |
having seen what has come to be as having come to be, he is practicing for disenchantment, dispassion, and cessation regarding what has come to be. |
Evaṁ kho, bhikkhave, cakkhumanto passantī”ti. |
Thus, bhikkhus, do those with vision see.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Ye bhūtaṁ bhūtato disvā, |
“Those who have seen what has come to be as having come to be, |
bhūtassa ca atikkamaṁ; |
and the overcoming of what has come to be; |
Yathābhūte vimuccanti, |
Are liberated in things as they are, |
bhavataṇhā parikkhayā. |
through the destruction of craving for existence. |
Sa ve bhūtapariñño so, |
He, truly, has fully understood what has come to be, |
vītataṇho bhavābhave; |
is free from craving for existence and non-existence; |
Bhūtassa vibhavā bhikkhu, |
A bhikkhu, through the non-existence of what has come to be, |
nāgacchati punabbhavan”ti. |
does not come to renewed existence.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dvādasamaṁ. |
Twelfth. |
Dutiyo vaggo. |
The Second Chapter. |
Tassuddānaṁ |
The summary: |
Dve indriyā dve tapanīyā, |
Two faculties, two tormenting, |
sīlena apare duve; |
two others with virtue; |
Anottāpī kuhanā dve ca, |
The unardent, two on not deceiving, |
saṁvejanīyena te dasa. |
and with urgency, making ten. |
Vitakkā desanā vijjā, |
Thoughts, teaching, knowledge, |
paññā dhammena pañcamaṁ; |
wisdom as the fifth with Dhamma; |
Ajātaṁ dhātusallānaṁ, |
The unborn, the elements, seclusion, |
sikkhā jāgariyena ca; |
training, and wakefulness; |
Apāyadiṭṭhiyā ceva, |
With the state of misery and views, |
bāvīsati pakāsitāti. |
twenty-two are proclaimed. |
Dukanipāto niṭṭhito. |
The Book of Twos is finished. |
--- 1. Paṭhamavagga (Tikanipāta) --- |
--- 1. The First Chapter (The Book of Threes) --- |
* ITI50: Akusalamūlasutta |
* ITI50: The Sutta on Unwholesome Roots |
* ITI51: Dhātusutta |
* ITI51: The Sutta on Elements |
* ITI52: Paṭhamavedanāsutta |
* ITI52: The First Sutta on Feelings |
* ITI53: Dutiyavedanāsutta |
* ITI53: The Second Sutta on Feelings |
* ITI54: Paṭhamesanāsutta |
* ITI54: The First Sutta on Searches |
* ITI55: Dutiyaesanāsutta |
* ITI55: The Second Sutta on Searches |
* ITI56: Paṭhamāsavasutta |
* ITI56: The First Sutta on Taints |
* ITI57: Dutiyāsavasutta |
* ITI57: The Second Sutta on Taints |
* ITI58: Taṇhāsutta |
* ITI58: The Sutta on Craving |
* ITI59: Māradheyyasutta |
* ITI59: The Sutta on the Domain of Māra |
--- ITI50: Akusalamūlasutta --- |
--- ITI50: The Sutta on Unwholesome Roots --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tīṇimāni, bhikkhave, akusalamūlāni. |
“These three, bhikkhus, are unwholesome roots. |
Katamāni tīṇi? |
Which three? |
Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ— |
Greed is an unwholesome root, hatred is an unwholesome root, delusion is an unwholesome root— |
imāni kho, bhikkhave, tīṇi akusalamūlānī”ti. |
these, bhikkhus, are the three unwholesome roots.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Lobho doso ca moho ca, |
“Greed, hatred, and delusion, |
purisaṁ pāpacetasaṁ; |
in a person of evil mind; |
Hiṁsanti attasambhūtā, |
Self-originated, injure him, |
tacasāraṁva samphalan”ti. |
like the fruit of the reed injures the reed.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Paṭhamaṁ. |
First. |
--- ITI51: Dhātusutta --- |
--- ITI51: The Sutta on Elements --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tisso imā, bhikkhave, dhātuyo. |
“These three, bhikkhus, are elements. |
Katamā tisso? |
Which three? |
Rūpadhātu, arūpadhātu, nirodhadhātu— |
The form element, the formless element, the cessation element— |
imā kho, bhikkhave, tisso dhātuyo”ti. |
these, bhikkhus, are the three elements.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Rūpadhātuṁ pariññāya, |
“Having fully understood the form element, |
āruppesu asaṇṭhitā; |
not established in the formless realms; |
Nirodhe ye vimuccanti, |
Those who are liberated in cessation, |
te janā maccuhāyino. |
they are people who have left death behind. |
Kāyena amataṁ dhātuṁ, |
Having touched with the body the deathless element, |
phusayitvā nirūpadhiṁ; |
without acquisitions; |
Upadhippaṭinissaggaṁ, |
Having realized the relinquishment of acquisitions, |
sacchikatvā anāsavo; |
without taints; |
Deseti sammāsambuddho, |
The Perfectly Enlightened One teaches, |
asokaṁ virajaṁ padan”ti. |
the sorrowless, stainless state.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dutiyaṁ. |
Second. |
--- ITI52: Paṭhamavedanāsutta --- |
--- ITI52: The First Sutta on Feelings --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tisso imā, bhikkhave, vedanā. |
“These three, bhikkhus, are feelings. |
Katamā tisso? |
Which three? |
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā— |
A pleasant feeling, a painful feeling, a neither-painful-nor-pleasant feeling— |
imā kho, bhikkhave, tisso vedanā”ti. |
these, bhikkhus, are the three feelings.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Samāhito sampajāno, |
“Composed, clearly comprehending, |
sato buddhassa sāvako; |
a mindful disciple of the Buddha; |
Vedanā ca pajānāti, |
He understands feelings, |
vedanānañca sambhavaṁ. |
and the origin of feelings. |
Yattha cetā nirujjhanti, |
Where they cease, |
maggañca khayagāminaṁ; |
and the path leading to their destruction; |
Vedanānaṁ khayā bhikkhu, |
A bhikkhu, through the destruction of feelings, |
nicchāto parinibbuto”ti. |
is desireless and fully quenched.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Tatiyaṁ. |
Third. |
--- ITI53: Dutiyavedanāsutta --- |
--- ITI53: The Second Sutta on Feelings --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tisso imā, bhikkhave, vedanā. |
“These three, bhikkhus, are feelings. |
Katamā tisso? |
Which three? |
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. |
A pleasant feeling, a painful feeling, a neither-painful-nor-pleasant feeling. |
Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā; |
A pleasant feeling, bhikkhus, should be seen as suffering; |
dukkhā vedanā sallato daṭṭhabbā; |
a painful feeling should be seen as a dart; |
adukkhamasukhā vedanā aniccato daṭṭhabbā. |
a neither-painful-nor-pleasant feeling should be seen as impermanent. |
Yato kho, bhikkhave, bhikkhuno sukhā vedanā dukkhato diṭṭhā hoti, dukkhā vedanā sallato diṭṭhā hoti, adukkhamasukhā vedanā aniccato diṭṭhā hoti; |
When, bhikkhus, a bhikkhu has seen a pleasant feeling as suffering, has seen a painful feeling as a dart, and has seen a neither-painful-nor-pleasant feeling as impermanent; |
ayaṁ vuccati, bhikkhave, ‘bhikkhu ariyo, sammaddaso, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti. |
this, bhikkhus, is called ‘a bhikkhu who is noble, a right seer, who has cut off craving, turned back the fetter, and by the complete breakthrough of conceit has made an end of suffering.’” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yo sukhaṁ dukkhato adda, |
“He who saw pleasure as suffering, |
Dukkhamaddakkhi sallato; |
saw suffering as a dart; |
Adukkhamasukhaṁ santaṁ, |
The peaceful neither-painful-nor-pleasant, |
Adakkhi naṁ aniccato. |
he saw it as impermanent. |
Sa ve sammaddaso bhikkhu, |
He is indeed a right-seeing bhikkhu, |
yato tattha vimuccati; |
whence he is liberated there; |
Abhiññāvosito santo, |
One who has reached the culmination of direct knowledge, the peaceful one, |
sa ve yogātigo munī”ti. |
he is indeed a sage who has gone beyond attachments.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Catutthaṁ. |
Fourth. |
--- ITI54: Paṭhamesanāsutta --- |
--- ITI54: The First Sutta on Searches --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tisso imā, bhikkhave, esanā. |
“These three, bhikkhus, are searches. |
Katamā tisso? |
Which three? |
Kāmesanā, bhavesanā, brahmacariyesanā— |
The search for sensual pleasures, the search for existence, the search for a holy life— |
imā kho, bhikkhave, tisso esanā”ti. |
these, bhikkhus, are the three searches.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Samāhito sampajāno, |
“Composed, clearly comprehending, |
sato buddhassa sāvako; |
a mindful disciple of the Buddha; |
Esanā ca pajānāti, |
He understands searches, |
esanānañca sambhavaṁ. |
and the origin of searches. |
Yattha cetā nirujjhanti, |
Where they cease, |
maggañca khayagāminaṁ; |
and the path leading to their destruction; |
Esanānaṁ khayā bhikkhu, |
A bhikkhu, through the destruction of searches, |
nicchāto parinibbuto”ti. |
is desireless and fully quenched.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Pañcamaṁ. |
Fifth. |
--- ITI55: Dutiyaesanāsutta --- |
--- ITI55: The Second Sutta on Searches --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tisso imā, bhikkhave, esanā. |
“These three, bhikkhus, are searches. |
Katamā tisso? |
Which three? |
Kāmesanā, bhavesanā, brahmacariyesanā— |
The search for sensual pleasures, the search for existence, the search for a holy life— |
imā kho, bhikkhave, tisso esanā”ti. |
these, bhikkhus, are the three searches.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Kāmesanā bhavesanā, |
“The search for sensual pleasures, the search for existence, |
brahmacariyesanā saha; |
along with the search for a holy life; |
Iti saccaparāmāso, |
Thus clinging to truths, |
diṭṭhiṭṭhānā samussayā. |
and the arising of standpoints of views. |
Sabbarāgavirattassa, |
For one who is dispassionate towards all greed, |
taṇhakkhayavimuttino; |
liberated in the destruction of craving; |
Esanā paṭinissaṭṭhā, |
Searches have been relinquished, |
diṭṭhiṭṭhānā samūhatā; |
and standpoints of views uprooted; |
Esanānaṁ khayā bhikkhu, |
A bhikkhu, through the destruction of searches, |
nirāso akathaṅkathī”ti. |
is free from craving, free from doubt.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Chaṭṭhaṁ. |
Sixth. |
--- ITI56: Paṭhamāsavasutta --- |
--- ITI56: The First Sutta on Taints --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tayome, bhikkhave, āsavā. |
“These three, bhikkhus, are taints. |
Katame tayo? |
Which three? |
Kāmāsavo, bhavāsavo, avijjāsavo— |
The taint of sensuality, the taint of existence, the taint of ignorance— |
ime kho, bhikkhave, tayo āsavā”ti. |
these, bhikkhus, are the three taints.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Samāhito sampajāno, |
“Composed, clearly comprehending, |
sato buddhassa sāvako; |
a mindful disciple of the Buddha; |
Āsave ca pajānāti, |
He understands the taints, |
āsavānañca sambhavaṁ. |
and the origin of the taints. |
Yattha cetā nirujjhanti, |
Where they cease, |
maggañca khayagāminaṁ; |
and the path leading to their destruction; |
Āsavānaṁ khayā bhikkhu, |
A bhikkhu, through the destruction of the taints, |
nicchāto parinibbuto”ti. |
is desireless and fully quenched.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Sattamaṁ. |
Seventh. |
--- ITI57: Dutiyāsavasutta --- |
--- ITI57: The Second Sutta on Taints --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tayome, bhikkhave, āsavā. |
“These three, bhikkhus, are taints. |
Katame tayo? |
Which three? |
Kāmāsavo, bhavāsavo, avijjāsavo— |
The taint of sensuality, the taint of existence, the taint of ignorance— |
ime kho, bhikkhave, tayo āsavā”ti. |
these, bhikkhus, are the three taints.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yassa kāmāsavo khīṇo, |
“He for whom the taint of sensuality is destroyed, |
avijjā ca virājitā; |
and ignorance is dispelled; |
Bhavāsavo parikkhīṇo, |
The taint of existence is completely destroyed, |
vippamutto nirūpadhi; |
fully liberated, without acquisitions; |
Dhāreti antimaṁ dehaṁ, |
He bears his final body, |
jetvā māraṁ savāhinin”ti. |
having conquered Māra with his mount.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Aṭṭhamaṁ. |
Eighth. |
--- ITI58: Taṇhāsutta --- |
--- ITI58: The Sutta on Craving --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tisso imā, bhikkhave, taṇhā. |
“These three, bhikkhus, are cravings. |
Katamā tisso? |
Which three? |
Kāmataṇhā, bhavataṇhā, vibhavataṇhā— |
Craving for sensual pleasures, craving for existence, craving for non-existence— |
imā kho, bhikkhave, tisso taṇhā”ti. |
these, bhikkhus, are the three cravings.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Taṇhāyogena saṁyuttā, |
“Fettered by the yoke of craving, |
rattacittā bhavābhave; |
with minds impassioned for existence and non-existence; |
Te yogayuttā mārassa, |
They, yoked to Māra, |
ayogakkhemino janā; |
are people not secure from bondage; |
Sattā gacchanti saṁsāraṁ, |
Beings go through transmigration, |
jātīmaraṇagāmino. |
bound for birth and death. |
Ye ca taṇhaṁ pahantvāna, |
But those who have abandoned craving, |
vītataṇhā bhavābhave; |
are without craving for existence and non-existence; |
Te ve pāraṅgatā loke, |
They have indeed crossed over in the world, |
ye pattā āsavakkhayan”ti. |
those who have attained the destruction of the taints.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Navamaṁ. |
Ninth. |
--- ITI59: Māradheyyasutta --- |
--- ITI59: The Sutta on the Domain of Māra --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tīhi, bhikkhave, dhammehi samannāgato bhikkhu atikkamma māradheyyaṁ ādiccova virocati. |
“A bhikkhu endowed with three things, bhikkhus, having overcome the domain of Māra, shines like the sun. |
Katamehi tīhi? |
With which three? |
Idha, bhikkhave, bhikkhu asekhena sīlakkhandhena samannāgato hoti, asekhena samādhikkhandhena samannāgato hoti, asekhena paññākkhandhena samannāgato hoti— |
Here, bhikkhus, a bhikkhu is endowed with the aggregate of virtue of one beyond training, endowed with the aggregate of concentration of one beyond training, endowed with the aggregate of wisdom of one beyond training— |
imehi kho, bhikkhave, tīhi dhammehi samannāgato bhikkhu atikkamma māradheyyaṁ ādiccova virocatī”ti. |
A bhikkhu endowed with these three things, bhikkhus, having overcome the domain of Māra, shines like the sun.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Sīlaṁ samādhi paññā ca, |
“Virtue, concentration, and wisdom, |
yassa ete subhāvitā; |
for whom these are well developed; |
Atikkamma māradheyyaṁ, |
Having overcome the domain of Māra, |
ādiccova virocatī”ti. |
he shines like the sun.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dasamaṁ. |
Tenth. |
Paṭhamo vaggo. |
The First Chapter. |
Tassuddānaṁ |
The summary: |
Mūladhātu atha vedanā duve, |
Roots, elements, and then two on feelings, |
Esanā ca duve āsavā duve; |
Two on searches, two on taints; |
Taṇhāto ca atha māradheyyato, |
And from craving, and then from Māra’s domain, |
Vaggamāhu paṭhamanti muttamanti. |
The chapter is called the first and best. |
--- 2. Dutiyavagga (Tikanipāta) --- |
--- 2. The Second Chapter (The Book of Threes) --- |
* ITI60: Puññakiriyavatthusutta |
* ITI60: The Sutta on Grounds for Meritorious Action |
* ITI61: Cakkhusutta |
* ITI61: The Sutta on Eyes |
* ITI62: Indriyasutta |
* ITI62: The Sutta on Faculties |
* ITI63: Addhāsutta |
* ITI63: The Sutta on Time-Periods |
* ITI64: Duccaritasutta |
* ITI64: The Sutta on Misconduct |
* ITI65: Sucaritasutta |
* ITI65: The Sutta on Good Conduct |
* ITI66: Soceyyasutta |
* ITI66: The Sutta on Purity |
* ITI67: Moneyyasutta |
* ITI67: The Sutta on Sagacity |
* ITI68: Paṭhamarāgasutta |
* ITI68: The First Sutta on Greed |
* ITI69: Dutiyarāgasutta |
* ITI69: The Second Sutta on Greed |
--- ITI60: Puññakiriyavatthusutta --- |
--- ITI60: The Sutta on Grounds for Meritorious Action --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tīṇimāni, bhikkhave, puññakiriyavatthūni. |
“These three, bhikkhus, are grounds for meritorious action. |
Katamāni tīṇi? |
Which three? |
Dānamayaṁ puññakiriyavatthu, sīlamayaṁ puññakiriyavatthu, bhāvanāmayaṁ puññakiriyavatthu— |
The ground for meritorious action consisting in giving, the ground for meritorious action consisting in virtue, the ground for meritorious action consisting in development— |
imāni kho, bhikkhave, tīṇi puññakiriyavatthūnī”ti. |
these, bhikkhus, are the three grounds for meritorious action.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Puññameva so sikkheyya, |
“One should train only in merit, |
āyataggaṁ sukhudrayaṁ; |
which is of long-lasting and happy result; |
Dānañca samacariyañca, |
One should develop giving, even-minded conduct, |
mettacittañca bhāvaye. |
and a mind of loving-kindness. |
Ete dhamme bhāvayitvā, |
Having developed these three things, |
tayo sukhasamuddaye; |
which give rise to happiness; |
Abyābajjhaṁ sukhaṁ lokaṁ, |
The wise person is reborn |
paṇḍito upapajjatī”ti. |
in a happy, untroubled world.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Paṭhamaṁ. |
First. |
--- ITI61: Cakkhusutta --- |
--- ITI61: The Sutta on Eyes --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tīṇimāni, bhikkhave, cakkhūni. |
“These three, bhikkhus, are eyes. |
Katamāni tīṇi? |
Which three? |
Maṁsacakkhu, dibbacakkhu, paññācakkhu— |
The fleshly eye, the divine eye, the wisdom eye— |
imāni kho, bhikkhave, tīṇi cakkhūnī”ti. |
these, bhikkhus, are the three eyes.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Maṁsacakkhu dibbacakkhu, |
“The fleshly eye, the divine eye, |
paññācakkhu anuttaraṁ; |
the wisdom eye, supreme; |
Etāni tīṇi cakkhūni, |
These three eyes, |
akkhāsi purisuttamo. |
the supreme person declared. |
Maṁsacakkhussa uppādo, |
The arising of the fleshly eye, |
maggo dibbassa cakkhuno; |
is the path to the divine eye; |
Yato ñāṇaṁ udapādi, |
Whence knowledge arose, |
paññācakkhu anuttaraṁ; |
the wisdom eye, supreme; |
Yassa cakkhussa paṭilābhā, |
By the attainment of which eye, |
sabbadukkhā pamuccatī”ti. |
one is liberated from all suffering.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dutiyaṁ. |
Second. |
--- ITI62: Indriyasutta --- |
--- ITI62: The Sutta on Faculties --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tīṇimāni, bhikkhave, indriyāni. |
“These three, bhikkhus, are faculties. |
Katamāni tīṇi? |
Which three? |
Anaññātaññassāmītindriyaṁ, aññindriyaṁ, aññātāvindriyaṁ— |
The faculty ‘I will know the unknown,’ the faculty of final knowledge, the faculty of one who has final knowledge— |
imāni kho, bhikkhave, tīṇi indriyānī”ti. |
these, bhikkhus, are the three faculties.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Sekhassa sikkhamānassa, |
“For the trainee who is practicing, |
ujumaggānusārino; |
following the straight path; |
Khayasmiṁ paṭhamaṁ ñāṇaṁ, |
First there is the knowledge of destruction, |
tato aññā anantarā. |
then immediately, final knowledge. |
Tato aññāvimuttassa, |
Then for one liberated by final knowledge, |
ñāṇaṁ ve hoti tādino; |
there is this knowledge for such a one; |
Akuppā me vimuttīti, |
‘My liberation is unshakeable,’ |
bhavasaṁyojanakkhayā. |
due to the destruction of the fetters of existence. |
Sa ve indriyasampanno, |
He, endowed with the faculties, |
santo santipade rato; |
the peaceful one, delighting in the state of peace; |
Dhāreti antimaṁ dehaṁ, |
Bears his final body, |
jetvā māraṁ savāhinin”ti. |
having conquered Māra with his mount.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Tatiyaṁ. |
Third. |
--- ITI63: Addhāsutta --- |
--- ITI63: The Sutta on Time-Periods --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tayome, bhikkhave, addhā. |
“These three, bhikkhus, are time-periods. |
Katame tayo? |
Which three? |
Atīto addhā, anāgato addhā, paccuppanno addhā— |
The past time-period, the future time-period, the present time-period— |
ime kho, bhikkhave, tayo addhā”ti. |
these, bhikkhus, are the three time-periods.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Akkheyyasaññino sattā, |
“Beings who perceive in terms of the denotable, |
akkheyyasmiṁ patiṭṭhitā; |
are established in the denotable; |
Akkheyyaṁ apariññāya, |
Not fully understanding the denotable, |
yogamāyanti maccuno. |
they come under the yoke of death. |
Akkheyyañca pariññāya, |
But having fully understood the denotable, |
akkhātāraṁ na maññati; |
one does not conceive of a denoter; |
Phuṭṭho vimokkho manasā, |
Liberation has been touched by the mind, |
santipadamanuttaraṁ. |
the supreme state of peace. |
Sa ve akkheyyasampanno, |
He, endowed with the denotable, |
santo santipade rato; |
the peaceful one, delighting in the state of peace; |
Saṅkhāya sevī dhammaṭṭho, |
He who resorts to calculation, established in Dhamma, |
saṅkhyaṁ nopeti vedagū”ti. |
the one who has gone to the end of knowledge does not enter into reckoning.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Catutthaṁ. |
Fourth. |
--- ITI64: Duccaritasutta --- |
--- ITI64: The Sutta on Misconduct --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tīṇimāni, bhikkhave, duccaritāni. |
“These three, bhikkhus, are forms of misconduct. |
Katamāni tīṇi? |
Which three? |
Kāyaduccaritaṁ, vacīduccaritaṁ, manoduccaritaṁ— |
Bodily misconduct, verbal misconduct, mental misconduct— |
imāni kho, bhikkhave, tīṇi duccaritānī”ti. |
these, bhikkhus, are the three forms of misconduct.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Kāyaduccaritaṁ katvā, |
“Having done bodily misconduct, |
vacīduccaritāni ca; |
and verbal misconduct; |
Manoduccaritaṁ katvā, |
Having done mental misconduct, |
yañcaññaṁ dosasaṁhitaṁ. |
and whatever else is connected with fault. |
Akatvā kusalaṁ kammaṁ, |
Having done no wholesome kamma, |
katvānākusalaṁ bahuṁ; |
and having done much unwholesome kamma; |
Kāyassa bhedā duppañño, |
With the breakup of the body, the unwise one, |
nirayaṁ sopapajjatī”ti. |
is reborn in hell.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Pañcamaṁ. |
Fifth. |
--- ITI65: Sucaritasutta --- |
--- ITI65: The Sutta on Good Conduct --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tīṇimāni, bhikkhave, sucaritāni. |
“These three, bhikkhus, are forms of good conduct. |
Katamāni tīṇi? |
Which three? |
Kāyasucaritaṁ, vacīsucaritaṁ, manosucaritaṁ— |
Bodily good conduct, verbal good conduct, mental good conduct— |
imāni kho, bhikkhave, tīṇi sucaritānī”ti. |
these, bhikkhus, are the three forms of good conduct.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Kāyaduccaritaṁ hitvā, |
“Having abandoned bodily misconduct, |
vacīduccaritāni ca; |
and verbal misconduct; |
Manoduccaritaṁ hitvā, |
Having abandoned mental misconduct, |
yañcaññaṁ dosasaṁhitaṁ. |
and whatever else is connected with fault. |
Akatvākusalaṁ kammaṁ, |
Having done no unwholesome kamma, |
katvāna kusalaṁ bahuṁ; |
and having done much wholesome kamma; |
Kāyassa bhedā sappañño, |
With the breakup of the body, the wise one, |
saggaṁ so upapajjatī”ti. |
is reborn in heaven.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Chaṭṭhaṁ. |
Sixth. |
--- ITI66: Soceyyasutta --- |
--- ITI66: The Sutta on Purity --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tīṇimāni, bhikkhave, soceyyāni. |
“These three, bhikkhus, are forms of purity. |
Katamāni tīṇi? |
Which three? |
Kāyasoceyyaṁ, vacīsoceyyaṁ, manosoceyyaṁ— |
Bodily purity, verbal purity, mental purity— |
imāni kho, bhikkhave, tīṇi soceyyānī”ti. |
these, bhikkhus, are the three forms of purity.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Kāyasuciṁ vacīsuciṁ, |
“Pure in body, pure in speech, |
cetosucimanāsavaṁ; |
pure in mind, without taints; |
Suciṁ soceyyasampannaṁ, |
One pure and endowed with purity, |
āhu sabbappahāyinan”ti. |
they call him one who has abandoned everything.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Sattamaṁ. |
Seventh. |
--- ITI67: Moneyyasutta --- |
--- ITI67: The Sutta on Sagacity --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tīṇimāni, bhikkhave, moneyyāni. |
“These three, bhikkhus, are forms of sagacity. |
Katamāni tīṇi? |
Which three? |
Kāyamoneyyaṁ, vacīmoneyyaṁ, manomoneyyaṁ— |
Bodily sagacity, verbal sagacity, mental sagacity— |
imāni kho, bhikkhave, tīṇi moneyyānī”ti. |
these, bhikkhus, are the three forms of sagacity.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Kāyamuniṁ vacīmuniṁ, |
“Sage in body, sage in speech, |
manomunimanāsavaṁ; |
sage in mind, without taints; |
Muniṁ moneyyasampannaṁ, |
A sage endowed with sagacity, |
āhu ninhātapāpakan”ti. |
they call one who has washed away evil.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Aṭṭhamaṁ. |
Eighth. |
--- ITI68: Paṭhamarāgasutta --- |
--- ITI68: The First Sutta on Greed --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Yassa kassaci, bhikkhave, rāgo appahīno, doso appahīno, moho appahīno— |
“For whomever, bhikkhus, greed is unabandoned, hatred is unabandoned, delusion is unabandoned— |
ayaṁ vuccati, bhikkhave, ‘baddho mārassa paṭimukkassa mārapāso yathākāmakaraṇīyo pāpimato’. |
this one, bhikkhus, is called ‘bound by Māra, snared by Māra’s noose, to be done with as the Evil One wishes’. |
Yassa kassaci, bhikkhave, rāgo pahīno, doso pahīno, moho pahīno— |
For whomever, bhikkhus, greed is abandoned, hatred is abandoned, delusion is abandoned— |
ayaṁ vuccati, bhikkhave, ‘abaddho mārassa omukkassa mārapāso na yathākāmakaraṇīyo pāpimato’”ti. |
this one, bhikkhus, is called ‘not bound by Māra, with Māra’s noose cast off, not to be done with as the Evil One wishes.’” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yassa rāgo ca doso ca, |
“He for whom greed and hatred, |
avijjā ca virājitā; |
and ignorance have been dispelled; |
Taṁ bhāvitattaññataraṁ, |
Him, one with a developed self, one who has become brahmin, a Tathāgata, |
brahmabhūtaṁ tathāgataṁ; |
a Buddha gone beyond enmity and fear, |
Buddhaṁ verabhayātītaṁ, |
they call one who has abandoned everything.” |
āhu sabbappahāyinan”ti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Ayampi attho vutto bhagavatā, iti me sutanti. |
Ninth. |
Navamaṁ. |
--- ITI69: Dutiyarāgasutta --- |
--- ITI69: The Second Sutta on Greed --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo appahīno, doso appahīno, moho appahīno— |
“For whatever bhikkhu or bhikkhunī, bhikkhus, greed is unabandoned, hatred is unabandoned, delusion is unabandoned— |
ayaṁ vuccati, bhikkhave, ‘atiṇṇo samuddaṁ saūmiṁ savīciṁ sāvaṭṭaṁ sagahaṁ sarakkhasaṁ’. |
this one, bhikkhus, is called ‘one who has not crossed the ocean with its waves, its breakers, its whirlpools, its sharks and demons’. |
Yassa kassaci, bhikkhave, bhikkhussa vā bhikkhuniyā vā rāgo pahīno, doso pahīno, moho pahīno— |
For whatever bhikkhu or bhikkhunī, bhikkhus, greed is abandoned, hatred is abandoned, delusion is abandoned— |
ayaṁ vuccati, bhikkhave, ‘atari samuddaṁ saūmiṁ savīciṁ sāvaṭṭaṁ sagahaṁ sarakkhasaṁ, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo’”ti. |
this one, bhikkhus, is called ‘one who has crossed the ocean with its waves, its breakers, its whirlpools, its sharks and demons; crossed over, gone to the far shore, stands on high ground, a brahmin.’” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yassa rāgo ca doso ca, |
“He for whom greed and hatred, |
Avijjā ca virājitā; |
And ignorance have been dispelled; |
Somaṁ samuddaṁ sagahaṁ sarakkhasaṁ, |
He has crossed this ocean with its sharks and demons, |
Saūmibhayaṁ duttaraṁ accatāri. |
with its fearsome waves, so hard to cross. |
Saṅgātigo maccujaho nirūpadhi, |
Gone beyond attachment, he has left death behind, without acquisitions, |
Pahāsi dukkhaṁ apunabbhavāya; |
He has abandoned suffering, for the sake of no renewed existence; |
Atthaṅgato so na pamāṇameti, |
He has gone to the setting-out, he cannot be measured, |
Amohayi maccurājanti brūmī”ti. |
I say he has bewildered the King of Death.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dasamaṁ. |
Tenth. |
Dutiyo vaggo. |
The Second Chapter. |
Tassuddānaṁ |
The summary: |
Puññaṁ cakkhu atha indriyāni, |
Merit, eyes, and then faculties, |
Addhā ca caritaṁ duve soci; |
Time-periods, conduct, two on purity; |
Muno atha rāgaduve, |
The sage, and then two on greed, |
Puna vaggamāhu dutiyamuttamanti. |
Again the chapter is called the second, the best. |
--- 3. Tatiyavagga (Tikanipāta) --- |
--- 3. The Third Chapter (The Book of Threes) --- |
* ITI70: Paṭhamadiṭṭhisutta |
* ITI70: The First Sutta on Views |
* ITI71: Dutiyadiṭṭhisutta |
* ITI71: The Second Sutta on Views |
* ITI72: Nissaraṇīyadhātusutta |
* ITI72: The Sutta on the Elements of Escape |
* ITI73: Santatarasutta |
* ITI73: The Sutta on the More Peaceful |
* ITI74: Puttasutta |
* ITI74: The Sutta on Sons |
* ITI75: Puggalasutta |
* ITI75: The Sutta on Persons |
* ITI76: Sukhasutta |
* ITI76: The Sutta on Happiness |
* ITI77: Bhidurasutta |
* ITI77: The Sutta on the Fragile |
* ITI78: Dhātusosaṁsandanasutta |
* ITI78: The Sutta on Association by Element |
* ITI79: Parihānasutta |
* ITI79: The Sutta on Decline |
--- ITI70: Paṭhamadiṭṭhisutta --- |
--- ITI70: The First Sutta on Views --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. |
“I have seen, bhikkhus, beings endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, who were revilers of the noble ones, holding wrong view, and undertaking kamma based on wrong view. |
Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
With the breakup of the body, after death, they have been reborn in the plane of misery, a bad destination, the lower world, in hell. |
Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. |
This, bhikkhus, I do not say having heard it from another ascetic or brahmin. |
Diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. |
I have seen, bhikkhus, beings endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, who were revilers of the noble ones, holding wrong view, and undertaking kamma based on wrong view. |
Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
With the breakup of the body, after death, they have been reborn in the plane of misery, a bad destination, the lower world, in hell. |
Api ca, bhikkhave, yadeva sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmi. |
Rather, bhikkhus, I say only what has been known by myself, seen by myself, and realized by myself. |
Diṭṭhā mayā, bhikkhave, sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. |
I have seen, bhikkhus, beings endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, who were revilers of the noble ones, holding wrong view, and undertaking kamma based on wrong view. |
Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā”ti. |
With the breakup of the body, after death, they have been reborn in the plane of misery, a bad destination, the lower world, in hell.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Micchā manaṁ paṇidhāya, |
“Having wrongly directed the mind, |
micchā vācañca bhāsiya; |
and having spoken wrongly, |
Micchā kammāni katvāna, |
Having done wrong deeds, |
kāyena idha puggalo. |
with the body, a person here. |
Appassutāpuññakaro, |
Of little learning, making no merit, |
appasmiṁ idha jīvite; |
in this short life; |
Kāyassa bhedā duppañño, |
With the breakup of the body, the unwise one, |
nirayaṁ sopapajjatī”ti. |
is reborn in hell.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Paṭhamaṁ. |
First. |
--- ITI71: Dutiyadiṭṭhisutta --- |
--- ITI71: The Second Sutta on Views --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. |
“I have seen, bhikkhus, beings endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, who were not revilers of the noble ones, holding right view, and undertaking kamma based on right view. |
Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. |
With the breakup of the body, after death, they have been reborn in a good destination, a heavenly world. |
Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi. |
This, bhikkhus, I do not say having heard it from another ascetic or brahmin. |
Diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. |
I have seen, bhikkhus, beings endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, who were not revilers of the noble ones, holding right view, and undertaking kamma based on right view. |
Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā. |
With the breakup of the body, after death, they have been reborn in a good destination, a heavenly world. |
Api ca, bhikkhave, yadeva sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadevāhaṁ vadāmi. |
Rather, bhikkhus, I say only what has been known by myself, seen by myself, and realized by myself. |
Diṭṭhā mayā, bhikkhave, sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. |
I have seen, bhikkhus, beings endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, who were not revilers of the noble ones, holding right view, and undertaking kamma based on right view. |
Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā”ti. |
With the breakup of the body, after death, they have been reborn in a good destination, a heavenly world.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Sammā manaṁ paṇidhāya, |
“Having rightly directed the mind, |
sammā vācañca bhāsiya; |
and having spoken rightly, |
Sammā kammāni katvāna, |
Having done right deeds, |
kāyena idha puggalo. |
with the body, a person here. |
Bahussuto puññakaro, |
Learned, making much merit, |
appasmiṁ idha jīvite; |
in this short life; |
Kāyassa bhedā sappañño, |
With the breakup of the body, the wise one, |
saggaṁ so upapajjatī”ti. |
is reborn in heaven.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dutiyaṁ. |
Second. |
--- ITI72: Nissaraṇīyadhātusutta --- |
--- ITI72: The Sutta on the Elements of Escape --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tisso imā, bhikkhave, nissaraṇiyā dhātuyo. |
“These three, bhikkhus, are elements of escape. |
Katamā tisso? |
Which three? |
Kāmānametaṁ nissaraṇaṁ yadidaṁ nekkhammaṁ, rūpānametaṁ nissaraṇaṁ yadidaṁ āruppaṁ, yaṁ kho pana kiñci bhūtaṁ saṅkhataṁ paṭiccasamuppannaṁ nirodho tassa nissaraṇaṁ— |
The escape from sensual pleasures, that is, renunciation; the escape from forms, that is, the formless; and for whatever has come to be, is conditioned, and dependently arisen, cessation is the escape— |
imā kho, bhikkhave, tisso nissaraṇiyā dhātuyo”ti. |
these, bhikkhus, are the three elements of escape.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Kāmanissaraṇaṁ ñatvā, |
“Having known the escape from sensual pleasures, |
rūpānañca atikkamaṁ; |
and the overcoming of forms; |
Sabbasaṅkhārasamathaṁ, |
Touching the stilling of all formations, |
phusaṁ ātāpi sabbadā. |
the ardent one, always. |
Sa ve sammaddaso bhikkhu, |
He is indeed a right-seeing bhikkhu, |
yato tattha vimuccati; |
whence he is liberated there; |
Abhiññāvosito santo, |
One who has reached the culmination of direct knowledge, the peaceful one, |
sa ve yogātigo munī”ti. |
he is indeed a sage who has gone beyond attachments.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Tatiyaṁ. |
Third. |
--- ITI73: Santatarasutta --- |
--- ITI73: The Sutta on the More Peaceful --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Rūpehi, bhikkhave, arūpā santatarā, arūpehi nirodho santataro”ti. |
“More peaceful than forms, bhikkhus, are the formless states; more peaceful than the formless states is cessation.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Ye ca rūpūpagā sattā, |
“Those beings who go to the form realm, |
ye ca arūpaṭṭhāyino; |
and those who are established in the formless; |
Nirodhaṁ appajānantā, |
Not understanding cessation, |
āgantāro punabbhavaṁ. |
they are bound for renewed existence. |
Ye ca rūpe pariññāya, |
But those who have fully understood forms, |
arūpesu asaṇṭhitā; |
and are not established in the formless; |
Nirodhe ye vimuccanti, |
Those who are liberated in cessation, |
te janā maccuhāyino. |
they are people who have left death behind. |
Kāyena amatadhātuṁ, |
Having touched with the body the deathless element, |
phusayitvā nirūpadhiṁ; |
without acquisitions; |
Upadhippaṭinissaggaṁ, |
Having realized the relinquishment of acquisitions, |
sacchikatvā anāsavo; |
without taints; |
Deseti sammāsambuddho, |
The Perfectly Enlightened One teaches, |
asokaṁ virajaṁ padan”ti. |
the sorrowless, stainless state.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Catutthaṁ. |
Fourth. |
--- ITI74: Puttasutta --- |
--- ITI74: The Sutta on Sons --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tayome, bhikkhave, puttā santo saṁvijjamānā lokasmiṁ. |
“These three kinds of sons, bhikkhus, are found existing in the world. |
Katame tayo? |
Which three? |
Atijāto, anujāto, avajātoti. |
One who surpasses, one who follows, and one who is inferior. |
Kathañca, bhikkhave, putto atijāto hoti? |
And how, bhikkhus, is a son one who surpasses? |
Idha, bhikkhave, puttassa mātāpitaro honti— |
Here, bhikkhus, the son’s mother and father— |
na buddhaṁ saraṇaṁ gatā, na dhammaṁ saraṇaṁ gatā, na saṅghaṁ saraṇaṁ gatā; |
have not gone for refuge to the Buddha, have not gone for refuge to the Dhamma, have not gone for refuge to the Saṅgha; |
pāṇātipātā appaṭiviratā, adinnādānā appaṭiviratā, kāmesumicchācārā appaṭiviratā, musāvādā appaṭiviratā, surāmerayamajjapamādaṭṭhānā appaṭiviratā, dussīlā pāpadhammā. |
they are not abstinent from killing living beings, not abstinent from taking what is not given, not abstinent from sexual misconduct, not abstinent from false speech, not abstinent from liquor, wine, and intoxicants which are the basis for heedlessness; they are of bad virtue, of evil character. |
Putto ca nesaṁ hoti— |
And their son is— |
buddhaṁ saraṇaṁ gato, dhammaṁ saraṇaṁ gato, saṅghaṁ saraṇaṁ gato; |
one who has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha; |
pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. |
he is abstinent from killing living beings, abstinent from taking what is not given, abstinent from sexual misconduct, abstinent from false speech, abstinent from liquor, wine, and intoxicants which are the basis for heedlessness; he is virtuous, of good character. |
Evaṁ kho, bhikkhave, putto atijāto hoti. |
Thus, bhikkhus, a son is one who surpasses. |
Kathañca, bhikkhave, putto anujāto hoti? |
And how, bhikkhus, is a son one who follows? |
Idha, bhikkhave, puttassa mātāpitaro honti— |
Here, bhikkhus, the son’s mother and father are— |
buddhaṁ saraṇaṁ gatā, dhammaṁ saraṇaṁ gatā, saṅghaṁ saraṇaṁ gatā; |
ones who have gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha; |
pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. |
they are abstinent from killing living beings, abstinent from taking what is not given, abstinent from sexual misconduct, abstinent from false speech, abstinent from liquor, wine, and intoxicants which are the basis for heedlessness; they are virtuous, of good character. |
Puttopi nesaṁ hoti— |
Their son too is— |
buddhaṁ saraṇaṁ gato, dhammaṁ saraṇaṁ gato, saṅghaṁ saraṇaṁ gato; |
one who has gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha; |
pāṇātipātā paṭivirato, adinnādānā paṭivirato, kāmesumicchācārā paṭivirato, musāvādā paṭivirato, surāmerayamajjapamādaṭṭhānā paṭivirato, sīlavā kalyāṇadhammo. |
he is abstinent from killing living beings, abstinent from taking what is not given, abstinent from sexual misconduct, abstinent from false speech, abstinent from liquor, wine, and intoxicants which are the basis for heedlessness; he is virtuous, of good character. |
Evaṁ kho, bhikkhave, putto anujāto hoti. |
Thus, bhikkhus, a son is one who follows. |
Kathañca, bhikkhave, putto avajāto hoti? |
And how, bhikkhus, is a son one who is inferior? |
Idha, bhikkhave, puttassa mātāpitaro honti— |
Here, bhikkhus, the son’s mother and father are— |
buddhaṁ saraṇaṁ gatā, dhammaṁ saraṇaṁ gatā, saṅghaṁ saraṇaṁ gatā; |
ones who have gone for refuge to the Buddha, gone for refuge to the Dhamma, gone for refuge to the Saṅgha; |
pāṇātipātā paṭiviratā, adinnādānā paṭiviratā, kāmesumicchācārā paṭiviratā, musāvādā paṭiviratā, surāmerayamajjapamādaṭṭhānā paṭiviratā, sīlavanto kalyāṇadhammā. |
they are abstinent from killing living beings, abstinent from taking what is not given, abstinent from sexual misconduct, abstinent from false speech, abstinent from liquor, wine, and intoxicants which are the basis for heedlessness; they are virtuous, of good character. |
Putto ca nesaṁ hoti— |
And their son is— |
na buddhaṁ saraṇaṁ gato, na dhammaṁ saraṇaṁ gato, na saṅghaṁ saraṇaṁ gato; |
one who has not gone for refuge to the Buddha, not gone for refuge to the Dhamma, not gone for refuge to the Saṅgha; |
pāṇātipātā appaṭivirato, adinnādānā appaṭivirato, kāmesumicchācārā appaṭivirato, musāvādā appaṭivirato, surāmerayamajjapamādaṭṭhānā appaṭivirato, dussīlo pāpadhammo. |
he is not abstinent from killing living beings, not abstinent from taking what is not given, not abstinent from sexual misconduct, not abstinent from false speech, not abstinent from liquor, wine, and intoxicants which are the basis for heedlessness; he is of bad virtue, of evil character. |
Evaṁ kho, bhikkhave, putto avajāto hoti. |
Thus, bhikkhus, a son is one who is inferior. |
Ime kho, bhikkhave, tayo puttā santo saṁvijjamānā lokasmin”ti. |
These, bhikkhus, are the three kinds of sons found existing in the world.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Atijātaṁ anujātaṁ, |
“One who surpasses and one who follows, |
puttamicchanti paṇḍitā; |
the wise wish for such a son; |
Avajātaṁ na icchanti, |
They do not wish for an inferior one, |
yo hoti kulagandhano. |
who is a disgrace to the family. |
Ete kho puttā lokasmiṁ, |
These are the sons in the world, |
ye bhavanti upāsakā; |
who are lay followers; |
Saddhā sīlena sampannā, |
Endowed with faith and virtue, |
vadaññū vītamaccharā; |
generous, free from stinginess; |
Cando abbhaghanā mutto, |
Like the moon freed from a bank of clouds, |
parisāsu virocare”ti. |
they shine forth in the assemblies.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Pañcamaṁ. |
Fifth. |
--- ITI75: Puggalasutta --- |
--- ITI75: The Sutta on Persons --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tayome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. |
“These three kinds of persons, bhikkhus, are found existing in the world. |
Katame tayo? |
Which three? |
Avuṭṭhikasamo, padesavassī, sabbatthābhivassī. |
One like a rainless cloud, one who rains locally, and one who rains everywhere. |
Kathañca, bhikkhave, puggalo avuṭṭhikasamo hoti? |
And how, bhikkhus, is a person like a rainless cloud? |
Idha, bhikkhave, ekacco puggalo sabbesaññeva na dātā hoti, samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṁ annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
Here, bhikkhus, a certain person is a giver to none at all, of food, drink, clothing, vehicles, garlands, fragrances, ointments, beds, dwellings, and lighting for ascetics, brahmins, the poor, the needy, vagrants, and supplicants. |
Evaṁ kho, bhikkhave, puggalo avuṭṭhikasamo hoti. |
Thus, bhikkhus, a person is like a rainless cloud. |
Kathañca, bhikkhave, puggalo padesavassī hoti? |
And how, bhikkhus, is a person one who rains locally? |
Idha, bhikkhave, ekacco puggalo ekaccānaṁ dātā hoti, ekaccānaṁ na dātā hoti samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṁ annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
Here, bhikkhus, a certain person is a giver to some, but not a giver to others, of food, drink, clothing, vehicles, garlands, fragrances, ointments, beds, dwellings, and lighting for ascetics, brahmins, the poor, the needy, vagrants, and supplicants. |
Evaṁ kho, bhikkhave, puggalo padesavassī hoti. |
Thus, bhikkhus, a person is one who rains locally. |
Kathañca, bhikkhave, puggalo sabbatthābhivassī hoti? |
And how, bhikkhus, is a person one who rains everywhere? |
Idha, bhikkhave, ekacco puggalo sabbesaṁva deti, samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānaṁ annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. |
Here, bhikkhus, a certain person is a giver to all, of food, drink, clothing, vehicles, garlands, fragrances, ointments, beds, dwellings, and lighting for ascetics, brahmins, the poor, the needy, vagrants, and supplicants. |
Evaṁ kho, bhikkhave, puggalo sabbatthābhivassī hoti. |
Thus, bhikkhus, a person is one who rains everywhere. |
Ime kho, bhikkhave, tayo puggalā santo saṁvijjamānā lokasmin”ti. |
These, bhikkhus, are the three kinds of persons found existing in the world.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Na samaṇe na brāhmaṇe, |
“Not to ascetics nor to brahmins, |
Na kapaṇaddhikavanibbake; |
Nor to the poor, the needy, and vagrants; |
Laddhāna saṁvibhājeti, |
Does he share what he has obtained, |
Annaṁ pānañca bhojanaṁ; |
Food, drink, and nourishment; |
Taṁ ve avuṭṭhikasamoti, |
Him they call ‘like a rainless cloud,’ |
Āhu naṁ purisādhamaṁ. |
that most base of men. |
Ekaccānaṁ na dadāti, |
To some he does not give, |
ekaccānaṁ pavecchati; |
to others he gives; |
Taṁ ve padesavassīti, |
Him the wise ones call, |
āhu medhāvino janā. |
‘one who rains locally.’ |
Subhikkhavāco puriso, |
A person of generous speech, |
sabbabhūtānukampako; |
compassionate to all beings; |
Āmodamāno pakireti, |
Rejoicing he distributes, |
detha dethāti bhāsati. |
saying, ‘Give, give.’ |
Yathāpi megho thanayitvā, |
Just as a cloud that has thundered, |
gajjayitvā pavassati; |
and roared, rains down; |
Thalaṁ ninnañca pūreti, |
Filling the high and low lands, |
abhisandantova vārinā. |
flooding them with its water. |
Evamevaṁ idhekacco, |
Even so is a certain person, |
puggalo hoti tādiso; |
one of such a kind; |
Dhammena saṁharitvāna, |
Having righteously collected, |
uṭṭhānādhigataṁ dhanaṁ; |
wealth acquired through effort; |
Tappeti annapānena, |
He satisfies with food and drink, |
sammā patte vanibbake”ti. |
the worthy vagrants.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Chaṭṭhaṁ. |
Sixth. |
--- ITI76: Sukhasutta --- |
--- ITI76: The Sutta on Happiness --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tīṇimāni, bhikkhave, sukhāni patthayamāno sīlaṁ rakkheyya paṇḍito. |
“Aspiring for three kinds of happiness, bhikkhus, a wise person should guard virtue. |
Katamāni tīṇi? |
Which three? |
Pasaṁsā me āgacchatūti sīlaṁ rakkheyya paṇḍito, bhogā me uppajjantūti sīlaṁ rakkheyya paṇḍito, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmīti sīlaṁ rakkheyya paṇḍito. |
‘May praise come to me,’ a wise person should guard virtue. ‘May wealth arise for me,’ a wise person should guard virtue. ‘With the breakup of the body, after death, may I be reborn in a good destination, a heavenly world,’ a wise person should guard virtue. |
Imāni kho, bhikkhave, tīṇi sukhāni patthayamāno sīlaṁ rakkheyya paṇḍito”ti. |
These, bhikkhus, are the three kinds of happiness that a wise person, aspiring, should guard virtue for.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Sīlaṁ rakkheyya medhāvī, |
“A wise person should guard virtue, |
patthayāno tayo sukhe; |
aspiring for three kinds of happiness; |
Pasaṁsaṁ vittalābhañca, |
Praise, the gaining of wealth, |
pecca sagge pamodanaṁ. |
and rejoicing in heaven after death. |
Akarontopi ce pāpaṁ, |
Even if one does no evil, |
karontamupasevati; |
if one associates with a doer of evil; |
Saṅkiyo hoti pāpasmiṁ, |
One is suspected of evil, |
avaṇṇo cassa rūhati. |
and one’s disrepute grows. |
Yādisaṁ kurute mittaṁ, |
Whatever kind of friend one makes, |
yādisaṁ cūpasevati; |
and whatever kind one associates with; |
Sa ve tādisako hoti, |
One becomes just like that, |
sahavāso hi tādiso. |
for such is companionship. |
Sevamāno sevamānaṁ, |
The one associating with another, |
samphuṭṭho samphusaṁ paraṁ; |
one touched touching another; |
Saro diddho kalāpaṁva, |
A poisoned arrow on a quiver, |
alittamupalimpati; |
smears the one that is un-smeared; |
Upalepabhayā dhīro, |
Fearing contamination, the resolute one, |
neva pāpasakhā siyā. |
should never be a friend to the evil. |
Pūtimacchaṁ kusaggena, |
The man who wraps up |
yo naro upanayhati; |
rotten fish with kusa grass; |
Kusāpi pūti vāyanti, |
The kusa grass too smells rotten, |
evaṁ bālūpasevanā. |
so it is with association with fools. |
Tagarañca palāsena, |
The man who wraps up |
yo naro upanayhati; |
tagara powder with a leaf; |
Pattāpi surabhi vāyanti, |
The leaves too smell fragrant, |
evaṁ dhīrūpasevanā. |
so it is with association with the resolute. |
Tasmā pattapuṭasseva, |
Therefore, as with a leaf-container, |
ñatvā sampākamattano; |
having understood one’s own outcome; |
Asante nupaseveyya, |
The wise should not associate with the bad, |
sante seveyya paṇḍito; |
they should associate with the good; |
Asanto nirayaṁ nenti, |
The bad lead to hell, |
santo pāpenti suggatin”ti. |
the good lead to a good destination.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Sattamaṁ. |
Seventh. |
--- ITI77: Bhidurasutta --- |
--- ITI77: The Sutta on the Fragile --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Bhidurāyaṁ, bhikkhave, kāyo, viññāṇaṁ virāgadhammaṁ, sabbe upadhī aniccā dukkhā vipariṇāmadhammā”ti. |
“This body, bhikkhus, is fragile; consciousness is subject to fading away; all acquisitions are impermanent, suffering, and subject to change.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Kāyañca bhiduraṁ ñatvā, |
“Having known the body to be fragile, |
Viññāṇañca virāgunaṁ; |
And consciousness to be subject to fading; |
Upadhīsu bhayaṁ disvā, |
Having seen the fear in acquisitions, |
Jātimaraṇamaccagā; |
He has gone beyond birth and death; |
Sampatvā paramaṁ santiṁ, |
Having attained the supreme peace, |
Kālaṁ kaṅkhati bhāvitatto”ti. |
the one with a developed self awaits his time.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Aṭṭhamaṁ. |
Eighth. |
--- ITI78: Dhātusosaṁsandanasutta --- |
--- ITI78: The Sutta on Association by Element --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Dhātuso, bhikkhave, sattā sattehi saddhiṁ saṁsandanti samenti. |
“By element, bhikkhus, beings come together and associate with beings. |
Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṁ saṁsandanti samenti, |
Beings of low disposition come together and associate with beings of low disposition. |
kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṁ saṁsandanti samenti. |
Beings of good disposition come together and associate with beings of good disposition. |
Atītampi, bhikkhave, addhānaṁ dhātusova sattā sattehi saddhiṁ saṁsandiṁsu samiṁsu. |
In the past, bhikkhus, beings came together and associated with beings by element. |
Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṁ saṁsandiṁsu samiṁsu, |
Beings of low disposition came together and associated with beings of low disposition. |
kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṁ saṁsandiṁsu samiṁsu. |
Beings of good disposition came together and associated with beings of good disposition. |
Anāgatampi, bhikkhave, addhānaṁ dhātusova sattā sattehi saddhiṁ saṁsandissanti samessanti. |
In the future, bhikkhus, beings will come together and associate with beings by element. |
Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṁ saṁsandissanti samessanti, |
Beings of low disposition will come together and associate with beings of low disposition. |
kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṁ saṁsandissanti samessanti. |
Beings of good disposition will come together and associate with beings of good disposition. |
Etarahipi, bhikkhave, paccuppannaṁ addhānaṁ dhātusova sattā sattehi saddhiṁ saṁsandanti samenti. |
Now too, bhikkhus, in the present, beings come together and associate with beings by element. |
Hīnādhimuttikā sattā hīnādhimuttikehi sattehi saddhiṁ saṁsandanti samenti, |
Beings of low disposition come together and associate with beings of low disposition. |
kalyāṇādhimuttikā sattā kalyāṇādhimuttikehi sattehi saddhiṁ saṁsandanti samentī”ti. |
Beings of good disposition come together and associate with beings of good disposition.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Saṁsaggā vanatho jāto, |
“From association a forest of craving is born, |
asaṁsaggena chijjati; |
by non-association it is cut down. |
Parittaṁ dārumāruyha, |
Like one who, mounting a small piece of wood, |
yathā sīde mahaṇṇave. |
would sink in the great ocean. |
Evaṁ kusītamāgamma, |
So too, one of good livelihood sinks, |
sādhujīvīpi sīdati; |
by relying on a lazy person; |
Tasmā taṁ parivajjeyya, |
Therefore one should avoid him, |
kusītaṁ hīnavīriyaṁ. |
the lazy one of low energy. |
Pavivittehi ariyehi, |
With the secluded noble ones, |
pahitattehi jhāyibhi; |
who have exerted themselves, the meditators; |
Niccaṁ āraddhaviriyehi, |
Always of aroused energy, |
paṇḍitehi sahāvase”ti. |
with the wise one should dwell.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Navamaṁ. |
Ninth. |
--- ITI79: Parihānasutta --- |
--- ITI79: The Sutta on Decline --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tayome, bhikkhave, dhammā sekhassa bhikkhuno parihānāya saṁvattanti. |
“These three things, bhikkhus, lead to the decline of a bhikkhu in training. |
Katame tayo? |
Which three? |
Idha, bhikkhave, sekho bhikkhu kammārāmo hoti, kammarato, kammārāmatamanuyutto; |
Here, bhikkhus, a bhikkhu in training delights in work, is fond of work, devoted to the delight in work; |
bhassārāmo hoti, bhassarato, bhassārāmatamanuyutto; |
he delights in talk, is fond of talk, devoted to the delight in talk; |
niddārāmo hoti, niddārato, niddārāmatamanuyutto. |
he delights in sleep, is fond of sleep, devoted to the delight in sleep. |
Ime kho, bhikkhave, tayo dhammā sekhassa bhikkhuno parihānāya saṁvattanti. |
These, bhikkhus, are the three things that lead to the decline of a bhikkhu in training. |
Tayome, bhikkhave, dhammā sekhassa bhikkhuno aparihānāya saṁvattanti. |
These three things, bhikkhus, lead to the non-decline of a bhikkhu in training. |
Katame tayo? |
Which three? |
Idha, bhikkhave, sekho bhikkhu na kammārāmo hoti, na kammarato, na kammārāmatamanuyutto; |
Here, bhikkhus, a bhikkhu in training does not delight in work, is not fond of work, not devoted to the delight in work; |
na bhassārāmo hoti, na bhassarato, na bhassārāmatamanuyutto; |
does not delight in talk, is not fond of talk, not devoted to the delight in talk; |
na niddārāmo hoti, na niddārato, na niddārāmatamanuyutto. |
does not delight in sleep, is not fond of sleep, not devoted to the delight in sleep. |
Ime kho, bhikkhave, tayo dhammā sekhassa bhikkhuno aparihānāya saṁvattantī”ti. |
These, bhikkhus, are the three things that lead to the non-decline of a bhikkhu in training.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Kammārāmo bhassārāmo, |
“One who delights in work, delights in talk, |
Niddārāmo ca uddhato; |
Delights in sleep, and is arrogant; |
Abhabbo tādiso bhikkhu, |
Such a bhikkhu is incapable, |
Phuṭṭhuṁ sambodhimuttamaṁ. |
Of touching supreme enlightenment. |
Tasmā hi appakiccassa, |
Therefore, one of few duties, |
Appamiddho anuddhato; |
Not drowsy, not arrogant; |
Bhabbo so tādiso bhikkhu, |
Such a bhikkhu is capable, |
Phuṭṭhuṁ sambodhimuttaman”ti. |
Of touching supreme enlightenment.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dasamaṁ. |
Tenth. |
Tatiyo vaggo. |
The Third Chapter. |
Tassuddānaṁ |
The summary: |
Dve diṭṭhī nissaraṇaṁ rūpaṁ, |
Two on views, escape, form, |
putto avuṭṭhikena ca; |
son, and the one like a rainless cloud; |
Sukhā ca bhiduro dhātu, |
Happiness, the fragile, element, |
parihānena te dasāti. |
and with decline, that makes ten. |
--- 4. Catutthavagga (Tikanipāta) --- |
--- 4. The Fourth Chapter (The Book of Threes) --- |
* ITI80: Vitakkasutta |
* ITI80: The Sutta on Thoughts |
* ITI81: Sakkārasutta |
* ITI81: The Sutta on Honor |
* ITI82: Devasaddasutta |
* ITI82: The Sutta on Sounds of the Gods |
* ITI83: Pubbanimittasutta |
* ITI83: The Sutta on Portents |
* ITI84: Bahujanahitasutta |
* ITI84: The Sutta for the Welfare of Many |
* ITI85: Asubhānupassīsutta |
* ITI85: The Sutta on Contemplating the Unattractive |
* ITI86: Dhammānudhammapaṭipannasutta |
* ITI86: The Sutta on Practicing in Accordance with the Dhamma |
* ITI87: Andhakaraṇasutta |
* ITI87: The Sutta on Blinding |
* ITI88: Antaramalasutta |
* ITI88: The Sutta on Internal Stains |
* ITI89: Devadattasutta |
* ITI89: The Sutta on Devadatta |
--- ITI80: Vitakkasutta --- |
--- ITI80: The Sutta on Thoughts --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tayome, bhikkhave, akusalavitakkā. |
“These three, bhikkhus, are unwholesome thoughts. |
Katame tayo? |
Which three? |
Anavaññattipaṭisaṁyutto vitakko, lābhasakkārasilokapaṭisaṁyutto vitakko, parānuddayatāpaṭisaṁyutto vitakko. |
A thought connected with not being despised, a thought connected with gain, honor, and renown, a thought connected with concern for others. |
Ime kho, bhikkhave, tayo akusalavitakkā”ti. |
These, bhikkhus, are the three unwholesome thoughts.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Anavaññattisaṁyutto, |
“One connected with not being despised, |
lābhasakkāragāravo; |
honoring gain and honor; |
Sahanandī amaccehi, |
Delighting together with companions, |
ārā saṁyojanakkhayā. |
is far from the destruction of the fetters. |
Yo ca puttapasuṁ hitvā, |
But he who has abandoned son and cattle, |
Vivāhe saṁharāni ca; |
And wealth in marriage; |
Bhabbo so tādiso bhikkhu, |
Such a bhikkhu is capable, |
Phuṭṭhuṁ sambodhimuttaman”ti. |
Of touching supreme enlightenment.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Paṭhamaṁ. |
First. |
--- ITI81: Sakkārasutta --- |
--- ITI81: The Sutta on Honor --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Diṭṭhā mayā, bhikkhave, sattā sakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
“I have seen, bhikkhus, beings overcome by honor, with their minds obsessed, who, with the breakup of the body, after death, have been reborn in the plane of misery, a bad destination, the lower world, in hell. |
Diṭṭhā mayā, bhikkhave, sattā asakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
I have seen, bhikkhus, beings overcome by lack of honor, with their minds obsessed, who, with the breakup of the body, after death, have been reborn in the plane of misery, a bad destination, the lower world, in hell. |
Diṭṭhā mayā, bhikkhave, sattā sakkārena ca asakkārena ca tadubhayena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
I have seen, bhikkhus, beings overcome by both honor and lack of honor, with their minds obsessed, who, with the breakup of the body, after death, have been reborn in the plane of misery, a bad destination, the lower world, in hell. |
Taṁ kho panāhaṁ, bhikkhave, nāññassa samaṇassa vā brāhmaṇassa vā sutvā vadāmi; |
This, bhikkhus, I do not say having heard it from another ascetic or brahmin; |
(…) api ca, bhikkhave, yadeva me sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tamevāhaṁ vadāmi. |
rather, bhikkhus, I say only what has been known by myself, seen by myself, and realized by myself. |
Diṭṭhā mayā, bhikkhave, sattā sakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
I have seen, bhikkhus, beings overcome by honor, with their minds obsessed, who, with the breakup of the body, after death, have been reborn in the plane of misery, a bad destination, the lower world, in hell. |
Diṭṭhā mayā, bhikkhave, sattā asakkārena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. |
I have seen, bhikkhus, beings overcome by lack of honor, with their minds obsessed, who, with the breakup of the body, after death, have been reborn in the plane of misery, a bad destination, the lower world, in hell. |
Diṭṭhā mayā, bhikkhave, sattā sakkārena ca asakkārena ca tadubhayena abhibhūtā, pariyādinnacittā, kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā”ti. |
I have seen, bhikkhus, beings overcome by both honor and lack of honor, with their minds obsessed, who, with the breakup of the body, after death, have been reborn in the plane of misery, a bad destination, the lower world, in hell.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yassa sakkariyamānassa, |
“He whose concentration, when honored, |
asakkārena cūbhayaṁ; |
and by lack of honor, both; |
Samādhi na vikampati, |
Does not waver, |
appamādavihārino. |
one who dwells heedfully. |
Taṁ jhāyinaṁ sātatikaṁ, |
That one, meditative and constant, |
sukhumadiṭṭhivipassakaṁ; |
the insightful one of subtle view; |
Upādānakkhayārāmaṁ, |
Delighting in the destruction of clinging, |
āhu sappuriso itī”ti. |
they call a true person.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dutiyaṁ. |
Second. |
--- ITI82: Devasaddasutta --- |
--- ITI82: The Sutta on Sounds of the Gods --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tayome, bhikkhave, devesu devasaddā niccharanti samayā samayaṁ upādāya. |
“These three sounds of the gods, bhikkhus, are uttered among the gods from time to time. |
Katame tayo? |
Which three? |
Yasmiṁ, bhikkhave, samaye ariyasāvako kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajjāya ceteti, tasmiṁ samaye devesu devasaddo niccharati: |
At the time, bhikkhus, when a noble disciple, having shaved off his hair and beard, having put on the ochre robes, intends to go forth from the home life into homelessness, at that time a sound is uttered among the gods: |
‘eso ariyasāvako mārena saddhiṁ saṅgāmāya cetetī’ti. |
‘This noble disciple intends to do battle with Māra.’ |
Ayaṁ, bhikkhave, paṭhamo devesu devasaddo niccharati samayā samayaṁ upādāya. |
This, bhikkhus, is the first sound of the gods uttered among the gods from time to time. |
Puna caparaṁ, bhikkhave, yasmiṁ samaye ariyasāvako sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogamanuyutto viharati, tasmiṁ samaye devesu devasaddo niccharati: |
Furthermore, bhikkhus, at the time when a noble disciple dwells devoted to the development of the seven things that pertain to enlightenment, at that time a sound is uttered among the gods: |
‘eso ariyasāvako mārena saddhiṁ saṅgāmetī’ti. |
‘This noble disciple is doing battle with Māra.’ |
Ayaṁ, bhikkhave, dutiyo devesu devasaddo niccharati samayā samayaṁ upādāya. |
This, bhikkhus, is the second sound of the gods uttered among the gods from time to time. |
Puna caparaṁ, bhikkhave, yasmiṁ samaye ariyasāvako āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, tasmiṁ samaye devesu devasaddo niccharati: |
Furthermore, bhikkhus, at the time when a noble disciple, through the destruction of the taints, dwells having realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, at that time a sound is uttered among the gods: |
‘eso ariyasāvako vijitasaṅgāmo tameva saṅgāmasīsaṁ abhivijiya ajjhāvasatī’ti. |
‘This noble disciple is victorious in battle, having conquered the very front lines of the battle, he now dwells.’ |
Ayaṁ, bhikkhave, tatiyo devesu devasaddo niccharati samayā samayaṁ upādāya. |
This, bhikkhus, is the third sound of the gods uttered among the gods from time to time. |
Ime kho, bhikkhave, tayo devesu devasaddā niccharanti samayā samayaṁ upādāyā”ti. |
These, bhikkhus, are the three sounds of the gods uttered among the gods from time to time.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Disvā vijitasaṅgāmaṁ, |
“Having seen the one victorious in battle, |
sammāsambuddhasāvakaṁ; |
a disciple of the Perfectly Enlightened One; |
Devatāpi namassanti, |
The deities too pay homage, |
mahantaṁ vītasāradaṁ. |
to the great one, free from fear. |
Namo te purisājañña, |
‘Homage to you, O thoroughbred of men, |
yo tvaṁ dujjayamajjhabhū; |
you who have conquered what is hard to conquer; |
Jetvāna maccuno senaṁ, |
Having vanquished the army of death, |
vimokkhena anāvaraṁ. |
you are unbound by liberation. |
Iti hetaṁ namassanti, |
Thus they pay homage, |
devatā pattamānasaṁ; |
the deities, to one who has attained his goal; |
Tañhi tassa na passanti, |
For they do not see in him that, |
yena maccuvasaṁ vaje”ti. |
by which he would come under the sway of death.’” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Tatiyaṁ. |
Third. |
--- ITI83: Pubbanimittasutta --- |
--- ITI83: The Sutta on Portents --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Yadā, bhikkhave, devo devakāyā cavanadhammo hoti, pañcassa pubbanimittāni pātubhavanti— |
“When, bhikkhus, a god is due to pass away from a company of gods, five portents appear— |
mālā milāyanti, vatthāni kilissanti, kacchehi sedā muccanti, kāye dubbaṇṇiyaṁ okkamati, sake devo devāsane nābhiramatīti. |
his garlands wither, his clothes become soiled, sweat is released from his armpits, a bad complexion settles on his body, the god does not delight in his own divine seat. |
Tamenaṁ, bhikkhave, devā ‘cavanadhammo ayaṁ devaputto’ti iti viditvā tīhi vācāhi anumodenti: |
Then the gods, bhikkhus, knowing, ‘This god is due to pass away,’ encourage him with three sayings: |
‘ito, bho, sugatiṁ gaccha. |
‘Go from here, sir, to a good destination. |
Sugatiṁ gantvā suladdhalābhaṁ labha. |
Having gone to a good destination, obtain a gain well obtained. |
Suladdhalābhaṁ labhitvā suppatiṭṭhito bhavāhī’”ti. |
Having obtained a gain well obtained, become well established.’” |
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: |
When this was said, a certain bhikkhu said this to the Blessed One: |
“kiṁ nu kho, bhante, devānaṁ sugatigamanasaṅkhātaṁ. |
“What, Bhante, is reckoned as the gods’ going to a good destination? |
Kiñca, bhante, devānaṁ suladdhalābhasaṅkhātaṁ. |
And what, Bhante, is reckoned as the gods’ gain well obtained? |
Kiṁ pana, bhante, devānaṁ suppatiṭṭhitasaṅkhātan”ti? |
What, Bhante, is reckoned as the gods’ being well established?” |
“Manussattaṁ kho, bhikkhu, devānaṁ sugatigamanasaṅkhātaṁ. |
“The human state, bhikkhu, is reckoned as the gods’ going to a good destination. |
Yaṁ manussabhūto samāno tathāgatappavedite dhammavinaye saddhaṁ paṭilabhati; |
That, having become a human, he gains faith in the Dhamma-Vinaya taught by the Tathāgata; |
idaṁ kho, bhikkhu, devānaṁ suladdhalābhasaṅkhātaṁ. |
this, bhikkhu, is reckoned as the gods’ gain well obtained. |
Sā kho panassa saddhā niviṭṭhā hoti mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ; |
That this faith of his is settled, rooted, established, firm, not to be shaken by an ascetic or a brahmin or a god or by Māra or by Brahmā or by anyone in the world; |
idaṁ kho, bhikkhu, devānaṁ suppatiṭṭhitasaṅkhātan”ti. |
this, bhikkhu, is reckoned as the gods’ being well established.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yadā devo devakāyā, |
“When a god passes away from a company of gods, |
cavati āyusaṅkhayā; |
due to the exhaustion of his lifespan; |
Tayo saddā niccharanti, |
Three sounds are uttered, |
devānaṁ anumodataṁ. |
of the encouraging gods. |
‘Ito bho sugatiṁ gaccha, |
‘Go from here, sir, to a good destination, |
manussānaṁ sahabyataṁ; |
to the companionship of humans; |
Manussabhūto saddhamme, |
Having become a human, in the good Dhamma, |
labha saddhaṁ anuttaraṁ. |
obtain supreme faith. |
Sā te saddhā niviṭṭhassa, |
That faith of yours, being settled, |
mūlajātā patiṭṭhitā; |
rooted, established; |
Yāvajīvaṁ asaṁhīrā, |
For as long as you live, unshakable, |
saddhamme suppavedite. |
in the well-taught good Dhamma. |
Kāyaduccaritaṁ hitvā, |
Having abandoned bodily misconduct, |
vacīduccaritāni ca; |
and verbal misconduct; |
Manoduccaritaṁ hitvā, |
Having abandoned mental misconduct, |
yañcaññaṁ dosasañhitaṁ. |
and whatever else is connected with fault. |
Kāyena kusalaṁ katvā, |
Having done wholesome deeds with the body, |
vācāya kusalaṁ bahuṁ; |
and much that is wholesome with speech; |
Manasā kusalaṁ katvā, |
Having done wholesome deeds with the mind, |
appamāṇaṁ nirūpadhiṁ. |
boundless, without acquisitions. |
Tato opadhikaṁ puññaṁ, |
Then having made much merit based on acquisitions, |
katvā dānena taṁ bahuṁ; |
by giving that much; |
Aññepi macce saddhamme, |
Establish other mortals too in the good Dhamma, |
brahmacariye nivesaya’. |
in the holy life.’ |
Imāya anukampāya, |
With this compassion, |
devā devaṁ yadā vidū; |
when the gods know a god |
Cavantaṁ anumodenti, |
is passing away, they encourage him, |
ehi deva punappunan”ti. |
‘Come, god, again and again.’” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Catutthaṁ. |
Fourth. |
--- ITI84: Bahujanahitasutta --- |
--- ITI84: The Sutta for the Welfare of Many --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tayome puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
“These three persons, arising in the world, arise for the welfare of many, for the happiness of many, for the compassion of the world, for the good, welfare, and happiness of gods and humans. |
Katame tayo? |
Which three? |
Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. |
Here, bhikkhus, the Tathāgata arises in the world, an Arahant, a Perfectly Enlightened One, accomplished in true knowledge and conduct, sublime, a knower of the world, an unsurpassed leader of persons to be tamed, a teacher of gods and humans, a Buddha, a Blessed One. |
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 proclaims the holy life that is entirely complete and pure. |
Ayaṁ, bhikkhave, paṭhamo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
This, bhikkhus, is the first person who, arising in the world, arises for the welfare of many, for the happiness of many, for the compassion of the world, for the good, welfare, and happiness of gods and humans. |
Puna caparaṁ, bhikkhave, tasseva satthu sāvako arahaṁ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto. |
Furthermore, bhikkhus, a disciple of that same Teacher is an arahant, whose taints are destroyed, who has lived the holy life, done what was to be done, laid down the burden, reached his own goal, utterly destroyed the fetters of existence, and is completely liberated through final 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 proclaims the holy life that is entirely complete and pure. |
Ayaṁ, bhikkhave, dutiyo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
This, bhikkhus, is the second person who, arising in the world, arises for the welfare of many, for the happiness of many, for the compassion of the world, for the good, welfare, and happiness of gods and humans. |
Puna caparaṁ, bhikkhave, tasseva satthu sāvako sekho hoti pāṭipado bahussuto sīlavatūpapanno. |
Furthermore, bhikkhus, a disciple of that same Teacher is a trainee, on the path, very learned, endowed with virtue. |
Sopi dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. |
He too 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 proclaims the holy life that is entirely complete and pure. |
Ayaṁ, bhikkhave, tatiyo puggalo loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ. |
This, bhikkhus, is the third person who, arising in the world, arises for the welfare of many, for the happiness of many, for the compassion of the world, for the good, welfare, and happiness of gods and humans. |
Ime kho, bhikkhave, tayo puggalā loke uppajjamānā uppajjanti bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. |
These, bhikkhus, are the three persons who, arising in the world, arise for the welfare of many, for the happiness of many, for the compassion of the world, for the good, welfare, and happiness of gods and humans.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Satthā hi loke paṭhamo mahesi, |
“The Teacher, the great seer, is the first in the world, |
Tassanvayo sāvako bhāvitatto; |
Following him is the disciple with a developed self; |
Athāparo pāṭipadopi sekho, |
Then another, a trainee on the path, |
Bahussuto sīlavatūpapanno. |
Very learned, endowed with virtue. |
Ete tayo devamanussaseṭṭhā, |
These three, the best of gods and men, |
Pabhaṅkarā dhammamudīrayantā; |
Light-makers, they set forth the Dhamma; |
Apāpuranti amatassa dvāraṁ, |
They open the door to the deathless, |
Yogā pamocenti bahujjanaṁ te. |
They liberate many people from the yokes. |
Ye satthavāhena anuttarena, |
Those who follow the path well-taught, |
Sudesitaṁ maggamanukkamanti; |
by the unsurpassed caravan leader; |
Idheva dukkhassa karonti antaṁ, |
They make an end of suffering right here, |
Ye appamattā sugatassa sāsane”ti. |
those who are heedful in the teaching of the Sublime One.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Pañcamaṁ. |
Fifth. |
--- ITI85: Asubhānupassīsutta --- |
--- ITI85: The Sutta on Contemplating the Unattractive --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Asubhānupassī, bhikkhave, kāyasmiṁ viharatha; |
“Dwell, bhikkhus, contemplating the unattractive in the body; |
ānāpānassati ca vo ajjhattaṁ parimukhaṁ sūpaṭṭhitā hotu; |
and let mindfulness of breathing be well established for you internally, at the forefront of your mind; |
sabbasaṅkhāresu aniccānupassino viharatha. |
and dwell contemplating the impermanence of all conditioned things. |
Asubhānupassīnaṁ, bhikkhave, kāyasmiṁ viharataṁ yo subhāya dhātuyā rāgānusayo so pahīyati. |
For those dwelling contemplating the unattractive in the body, bhikkhus, the underlying tendency to greed for the element of beauty is abandoned. |
Ānāpānassatiyā ajjhattaṁ parimukhaṁ sūpaṭṭhititāya ye bāhirā vitakkāsayā vighātapakkhikā, te na honti. |
When mindfulness of breathing is well established internally, at the forefront of the mind, the external thoughts and inclinations that are on the side of vexation do not exist. |
Sabbasaṅkhāresu aniccānupassīnaṁ viharataṁ yā avijjā sā pahīyati, yā vijjā sā uppajjatī”ti. |
For those dwelling contemplating the impermanence of all conditioned things, ignorance is abandoned, and true knowledge arises.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Asubhānupassī kāyasmiṁ, |
“Contemplating the unattractive in the body, |
ānāpāne paṭissato; |
mindful of breathing in and out; |
Sabbasaṅkhārasamathaṁ, |
Seeing the stilling of all formations, |
passaṁ ātāpi sabbadā. |
the ardent one, always. |
Sa ve sammaddaso bhikkhu, |
He is indeed a right-seeing bhikkhu, |
yato tattha vimuccati; |
whence he is liberated there; |
Abhiññāvosito santo, |
One who has reached the culmination of direct knowledge, the peaceful one, |
sa ve yogātigo munī”ti. |
he is indeed a sage who has gone beyond attachments.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Chaṭṭhaṁ. |
Sixth. |
--- ITI86: Dhammānudhammapaṭipannasutta --- |
--- ITI86: The Sutta on Practicing in Accordance with the Dhamma --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Dhammānudhammapaṭipannassa bhikkhuno ayamanudhammo hoti veyyākaraṇāya— |
“For a bhikkhu who is practicing in accordance with the Dhamma, this is the way to explain it in accordance with the Dhamma— |
dhammānudhammapaṭipannoyanti bhāsamāno dhammaññeva bhāsati no adhammaṁ, vitakkayamāno vā dhammavitakkaññeva vitakketi no adhammavitakkaṁ, tadubhayaṁ vā pana abhinivejjetvā upekkhako viharati sato sampajāno”ti. |
when speaking as one practicing in accordance with the Dhamma, he speaks only the Dhamma, not what is not the Dhamma; when thinking, he thinks only thoughts of the Dhamma, not thoughts of what is not the Dhamma; having put aside both of these, he dwells as one who is equanimous, mindful, and clearly comprehending.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Dhammārāmo dhammarato, |
“Delighting in the Dhamma, fond of the Dhamma, |
dhammaṁ anuvicintayaṁ; |
reflecting on the Dhamma; |
Dhammaṁ anussaraṁ bhikkhu, |
A bhikkhu remembering the Dhamma, |
saddhammā na parihāyati. |
does not decline from the good Dhamma. |
Caraṁ vā yadi vā tiṭṭhaṁ, |
Whether walking or standing, |
nisinno uda vā sayaṁ; |
sitting or lying down; |
Ajjhattaṁ samayaṁ cittaṁ, |
Calming the mind internally, |
santimevādhigacchatī”ti. |
he attains peace itself.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Sattamaṁ. |
Seventh. |
--- ITI87: Andhakaraṇasutta --- |
--- ITI87: The Sutta on Blinding --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tayome, bhikkhave, akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānasaṁvattanikā. |
“These three, bhikkhus, are unwholesome thoughts, blinding, causing non-vision, causing non-knowledge, destructive of wisdom, on the side of vexation, not conducive to Nibbāna. |
Katame tayo? |
Which three? |
Kāmavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko. |
Sensual thought, bhikkhus, is blinding, causing non-vision, causing non-knowledge, destructive of wisdom, on the side of vexation, not conducive to Nibbāna. |
Byāpādavitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko. |
Ill-will thought, bhikkhus, is blinding, causing non-vision, causing non-knowledge, destructive of wisdom, on the side of vexation, not conducive to Nibbāna. |
Vihiṁsāvitakko, bhikkhave, andhakaraṇo acakkhukaraṇo aññāṇakaraṇo paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko. |
Cruelty thought, bhikkhus, is blinding, causing non-vision, causing non-knowledge, destructive of wisdom, on the side of vexation, not conducive to Nibbāna. |
Ime kho, bhikkhave, tayo akusalavitakkā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhikā anibbānasaṁvattanikā. |
These, bhikkhus, are the three unwholesome thoughts, blinding, causing non-vision, causing non-knowledge, destructive of wisdom, on the side of vexation, not conducive to Nibbāna. |
Tayome, bhikkhave, kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṁvattanikā. |
These three, bhikkhus, are wholesome thoughts, not blinding, causing vision, causing knowledge, promoting wisdom, not on the side of vexation, conducive to Nibbāna. |
Katame tayo? |
Which three? |
Nekkhammavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko. |
Renunciate thought, bhikkhus, is not blinding, causing vision, causing knowledge, promoting wisdom, not on the side of vexation, conducive to Nibbāna. |
Abyāpādavitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko. |
Non-ill-will thought, bhikkhus, is not blinding, causing vision, causing knowledge, promoting wisdom, not on the side of vexation, conducive to Nibbāna. |
Avihiṁsāvitakko, bhikkhave, anandhakaraṇo cakkhukaraṇo ñāṇakaraṇo paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko. |
Non-cruelty thought, bhikkhus, is not blinding, causing vision, causing knowledge, promoting wisdom, not on the side of vexation, conducive to Nibbāna. |
Ime kho, bhikkhave, tayo kusalavitakkā anandhakaraṇā cakkhukaraṇā ñāṇakaraṇā paññāvuddhikā avighātapakkhikā nibbānasaṁvattanikā”ti. |
These, bhikkhus, are the three wholesome thoughts, not blinding, causing vision, causing knowledge, promoting wisdom, not on the side of vexation, conducive to Nibbāna.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Tayo vitakke kusale vitakkaye, |
“Three wholesome thoughts one should think, |
Tayo pana akusale nirākare; |
Three unwholesome ones one should reject; |
Sa ve vitakkāni vicāritāni, |
He who has investigated these thoughts, |
Sameti vuṭṭhīva rajaṁ samūhataṁ; |
Stills them like rain stills the dust that has been stirred up; |
Sa ve vitakkūpasamena cetasā, |
He, with a mind at peace from thought, |
Idheva so santipadaṁ samajjhagā”ti. |
Has attained the state of peace right here.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Aṭṭhamaṁ. |
Eighth. |
--- ITI88: Antaramalasutta --- |
--- ITI88: The Sutta on Internal Stains --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tayome, bhikkhave, antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā. |
“These three, bhikkhus, are internal stains, internal enemies, internal foes, internal murderers, internal adversaries. |
Katame tayo? |
Which three? |
Lobho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. |
Greed, bhikkhus, is an internal stain, an internal enemy, an internal foe, an internal murderer, an internal adversary. |
Doso, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. |
Hatred, bhikkhus, is an internal stain, an internal enemy, an internal foe, an internal murderer, an internal adversary. |
Moho, bhikkhave, antarāmalo antarāamitto antarāsapatto antarāvadhako antarāpaccatthiko. |
Delusion, bhikkhus, is an internal stain, an internal enemy, an internal foe, an internal murderer, an internal adversary. |
Ime kho, bhikkhave, tayo antarāmalā antarāamittā antarāsapattā antarāvadhakā antarāpaccatthikā”ti. |
These, bhikkhus, are the three internal stains, internal enemies, internal foes, internal murderers, internal adversaries.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Anatthajanano lobho, |
“Greed, the generator of detriment, |
lobho cittappakopano; |
greed, the agitator of the mind; |
Bhayamantarato jātaṁ, |
The fear born from within, |
taṁ jano nāvabujjhati. |
that a person does not understand. |
Luddho atthaṁ na jānāti, |
A greedy person does not know the good, |
luddho dhammaṁ na passati; |
a greedy person does not see the Dhamma; |
Andhatamaṁ tadā hoti, |
There is blinding darkness then, |
yaṁ lobho sahate naraṁ. |
when greed overcomes a person. |
Yo ca lobhaṁ pahantvāna, |
But he who, having abandoned greed, |
lobhaneyye na lubbhati; |
is not greedy for what is alluring; |
Lobho pahīyate tamhā, |
Greed is abandoned by him, |
udabindūva pokkharā. |
like a drop of water from a lotus leaf. |
Anatthajanano doso, |
Hatred, the generator of detriment, |
doso cittappakopano; |
hatred, the agitator of the mind; |
Bhayamantarato jātaṁ, |
The fear born from within, |
taṁ jano nāvabujjhati. |
that a person does not understand. |
Duṭṭho atthaṁ na jānāti, |
A hateful person does not know the good, |
duṭṭho dhammaṁ na passati; |
a hateful person does not see the Dhamma; |
Andhatamaṁ tadā hoti, |
There is blinding darkness then, |
yaṁ doso sahate naraṁ. |
when hatred overcomes a person. |
Yo ca dosaṁ pahantvāna, |
But he who, having abandoned hatred, |
dosaneyye na dussati; |
is not hateful towards what is repulsive; |
Doso pahīyate tamhā, |
Hatred is abandoned by him, |
tālapakkaṁva bandhanā. |
like a palmyra fruit from its stalk. |
Anatthajanano moho, |
Delusion, the generator of detriment, |
moho cittappakopano; |
delusion, the agitator of the mind; |
Bhayamantarato jātaṁ, |
The fear born from within, |
taṁ jano nāvabujjhati. |
that a person does not understand. |
Mūḷho atthaṁ na jānāti, |
A deluded person does not know the good, |
mūḷho dhammaṁ na passati; |
a deluded person does not see the Dhamma; |
Andhatamaṁ tadā hoti, |
There is blinding darkness then, |
yaṁ moho sahate naraṁ. |
when delusion overcomes a person. |
Yo ca mohaṁ pahantvāna, |
But he who, having abandoned delusion, |
mohaneyye na muyhati; |
is not deluded by what is deluding; |
Mohaṁ vihanti so sabbaṁ, |
He dispels all delusion, |
ādiccovudayaṁ taman”ti. |
like the rising sun dispels the darkness.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Navamaṁ. |
Ninth. |
--- ITI89: Devadattasutta --- |
--- ITI89: The Sutta on Devadatta --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tīhi, bhikkhave, asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. |
“Overcome and with his mind obsessed by three bad states, bhikkhus, Devadatta is bound for the plane of misery, for hell, to remain for the eon, incurable. |
Katamehi tīhi? |
By which three? |
Pāpicchatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. |
Overcome and with his mind obsessed by evil wishes, bhikkhus, Devadatta is bound for the plane of misery, for hell, to remain for the eon, incurable. |
Pāpamittatāya, bhikkhave, abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho. |
Overcome and with his mind obsessed by bad friendship, bhikkhus, Devadatta is bound for the plane of misery, for hell, to remain for the eon, incurable. |
Sati kho pana uttarikaraṇīye oramattakena visesādhigamena antarā vosānaṁ āpādi. |
And while there was still something more to be done, he stopped halfway due to a minor special attainment. |
Imehi kho, bhikkhave, tīhi asaddhammehi abhibhūto pariyādinnacitto devadatto āpāyiko nerayiko kappaṭṭho atekiccho”ti. |
Overcome and with his mind obsessed by these three bad states, bhikkhus, Devadatta is bound for the plane of misery, for hell, to remain for the eon, incurable.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Mā jātu koci lokasmiṁ, |
“May no one with evil wishes |
pāpiccho udapajjatha; |
ever arise in the world; |
Tadamināpi jānātha, |
Know from this too, |
pāpicchānaṁ yathā gati. |
what the destination of the evil-wished is. |
Paṇḍitoti samaññāto, |
Known as ‘wise,’ |
bhāvitattoti sammato; |
regarded as ‘one with a developed self;’ |
Jalaṁva yasasā aṭṭhā, |
He stood on his fame like a flame, |
devadattoti vissuto. |
Devadatta, so renowned. |
So samānamanuciṇṇo, |
He, having acted with negligence, |
āsajja naṁ tathāgataṁ; |
assaulted the Tathāgata; |
Avīcinirayaṁ patto, |
He fell into the Avīci hell, |
catudvāraṁ bhayānakaṁ. |
of four doors, the fearsome. |
Aduṭṭhassa hi yo dubbhe, |
For whoever harms one who is harmless, |
pāpakammaṁ akubbato; |
one who does no evil deed; |
Tameva pāpaṁ phusati, |
That evil strikes back at him, |
duṭṭhacittaṁ anādaraṁ. |
the one of hateful mind, the disrespectful. |
Samuddaṁ visakumbhena, |
Whoever would think to pollute the ocean |
yo maññeyya padūsituṁ; |
with a pot of poison; |
Na so tena padūseyya, |
He would not pollute it thereby, |
bhesmā hi udadhi mahā. |
for the great ocean is awesome. |
Evamevaṁ tathāgataṁ, |
Even so, whoever would harm the Tathāgata |
yo vādena vihiṁsati; |
with a word; |
Sammaggataṁ santacittaṁ, |
The rightly-gone-one of peaceful mind, |
vādo tamhi na rūhati. |
the word would not take hold in him. |
Tādisaṁ mittaṁ kubbetha, |
One should make such a friend, |
tañca seveyya paṇḍito; |
and the wise should associate with such a one; |
Yassa maggānugo bhikkhu, |
A bhikkhu following whose path, |
khayaṁ dukkhassa pāpuṇe”ti. |
would reach the destruction of suffering.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dasamaṁ. |
Tenth. |
Catuttho vaggo. |
The Fourth Chapter. |
Tassuddānaṁ |
The summary: |
Vitakkāsakkārasadda, |
Thoughts, honor, sounds, |
cavanaloke asubhaṁ; |
passing away, world, unattractive; |
Dhammaandhakāramalaṁ, |
Dhamma, blinding, stain, |
devadattena te dasāti. |
and with Devadatta, that makes ten. |
--- 5. Pañcamavagga (Tikanipāta) --- |
--- 5. The Fifth Chapter (The Book of Threes) --- |
* ITI90: Aggappasādasutta |
* ITI90: The Sutta on Supreme Confidence |
* ITI91: Piṇḍolikasutta |
* ITI91: The Sutta on the Alms-Round |
* ITI92: Saṅghāṭikaṇṇasutta |
* ITI92: The Sutta on the Corner of the Robe |
* ITI93: Aggisutta |
* ITI93: The Sutta on Fires |
* ITI94: Upaparikkhanasutta |
* ITI94: The Sutta on Investigation |
* ITI95: Kāmūpapattisutta |
* ITI95: The Sutta on Sensual Rebirths |
* ITI96: Yogasutta |
* ITI96: The Sutta on Yokes |
* ITI97: Kalyāṇasīlasutta |
* ITI97: The Sutta on Good Virtue |
* ITI98: Dānasutta |
* ITI98: The Sutta on Giving |
* ITI99: Tevijjasutta |
* ITI99: The Sutta on the Three True Knowledges |
--- ITI90: Aggappasādasutta --- |
--- ITI90: The Sutta on Supreme Confidence --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tayome, bhikkhave, aggappasādā. |
“These three, bhikkhus, are the supreme kinds of confidence. |
Katame tayo? |
Which three? |
Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho. |
Insofar, bhikkhus, as there are beings, whether footless or two-footed or four-footed or many-footed, whether with form or formless, whether percipient or non-percipient or neither-percipient-nor-non-percipient, the Tathāgata is declared the chief among them, the Arahant, the Perfectly Enlightened One. |
Ye, bhikkhave, buddhe pasannā, agge te pasannā. |
Those, bhikkhus, who have confidence in the Buddha, have confidence in the supreme. |
Agge kho pana pasannānaṁ aggo vipāko hoti. |
For those with confidence in the supreme, the result is supreme. |
Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṁ aggamakkhāyati, yadidaṁ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhakkhayo virāgo nirodho nibbānaṁ. |
Insofar, bhikkhus, as there are states, whether conditioned or unconditioned, dispassion is declared the chief among them, that is, the subduing of intoxication, the removal of thirst, the uprooting of attachment, the cutting off of the round, the destruction of craving, dispassion, cessation, Nibbāna. |
Ye, bhikkhave, virāge dhamme pasannā, agge te pasannā. |
Those, bhikkhus, who have confidence in the Dhamma of dispassion, have confidence in the supreme. |
Agge kho pana pasannānaṁ aggo vipāko hoti. |
For those with confidence in the supreme, the result is supreme. |
Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṁ aggamakkhāyati, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. |
Insofar, bhikkhus, as there are Saṅghas or groups, the Saṅgha of the Tathāgata’s disciples is declared the chief among them, that is, the four pairs of persons, the eight types of individuals—this is the Saṅgha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world. |
Ye, bhikkhave, saṅghe pasannā, agge te pasannā. |
Those, bhikkhus, who have confidence in the Saṅgha, have confidence in the supreme. |
Agge kho pana pasannānaṁ aggo vipāko hoti. |
For those with confidence in the supreme, the result is supreme. |
Ime kho, bhikkhave, tayo aggappasādā”ti. |
These, bhikkhus, are the three supreme kinds of confidence.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Aggato ve pasannānaṁ, |
“For those confident in the supreme, |
aggaṁ dhammaṁ vijānataṁ; |
knowing the supreme Dhamma; |
Agge buddhe pasannānaṁ, |
Confident in the supreme Buddha, |
dakkhiṇeyye anuttare. |
worthy of offerings, unsurpassed. |
Agge dhamme pasannānaṁ, |
Confident in the supreme Dhamma, |
virāgūpasame sukhe; |
the happiness of dispassion and calm; |
Agge saṅghe pasannānaṁ, |
Confident in the supreme Saṅgha, |
puññakkhette anuttare. |
the field of merit, unsurpassed. |
Aggasmiṁ dānaṁ dadataṁ, |
Giving a gift to the supreme, |
aggaṁ puññaṁ pavaḍḍhati; |
supreme merit increases; |
Aggaṁ āyu ca vaṇṇo ca, |
Supreme is their lifespan and beauty, |
yaso kitti sukhaṁ balaṁ. |
fame, reputation, happiness, and strength. |
Aggassa dātā medhāvī, |
The wise one, a giver of the supreme, |
aggadhammasamāhito; |
composed in the supreme Dhamma; |
Devabhūto manusso vā, |
Having become a god or a human, |
aggappatto pamodatī”ti. |
rejoices, having attained the supreme.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Paṭhamaṁ. |
First. |
--- ITI91: Piṇḍolikasutta --- |
--- ITI91: The Sutta on the Alms-Round --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Antamidaṁ, bhikkhave, jīvikānaṁ yadidaṁ piṇḍolyaṁ. |
“This is the lowest of livelihoods, bhikkhus, this alms-round life. |
Abhisāpoyaṁ, bhikkhave, lokasmiṁ: ‘piṇḍolo vicarasi pattapāṇī’ti. |
This is a curse in the world, bhikkhus: ‘You wander on the alms-round with a bowl in your hand\!’ |
Tañca kho etaṁ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṁ paṭicca; |
And yet, bhikkhus, good sons undertake it for a reason, based on a reason; |
neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā. |
they are not compelled by kings, nor compelled by thieves, not because of debt, not because of fear, not because they have lost their livelihood. |
Api ca kho ‘otiṇṇamhā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā, |
But rather: ‘We are beset by birth, old age, and death, by sorrows, lamentations, pains, griefs, and despairs; we are beset by suffering, devoted to suffering. |
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. |
Surely an end of this whole mass of suffering can be discerned\!’ |
Evaṁ pabbajito cāyaṁ, bhikkhave, kulaputto. |
Thus this good son has gone forth. |
So ca hoti abhijjhālu kāmesu tibbasārāgo, byāpannacitto paduṭṭhamanasaṅkappo, muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. |
But he is covetous, with strong passion for sensual pleasures, with a mind of ill will, with corrupt mental resolves, of lapsed mindfulness, not clearly comprehending, not concentrated, with a scattered mind, with unrestrained faculties. |
Seyyathāpi, bhikkhave, chavālātaṁ ubhatopadittaṁ majjhe gūthagataṁ neva gāme kaṭṭhatthaṁ pharati na araññe; |
Just as, bhikkhus, a firebrand from a funeral pyre, burning at both ends and smeared with excrement in the middle, serves as fuel neither in the village nor in the forest; |
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi gihibhogā parihīno sāmaññatthañca na paripūretī”ti. |
I say this person is like that comparison, bhikkhus: he has fallen short of the enjoyments of a householder and does not fulfill the purpose of asceticism.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Gihibhogā parihīno, |
“Fallen short of a householder’s enjoyments, |
Sāmaññatthañca dubbhago; |
And unfortunate in the purpose of asceticism; |
Paridhaṁsamāno pakireti, |
Destroying himself, he scatters it, |
Chavālātaṁva nassati. |
and perishes like a firebrand from a pyre. |
Kāsāvakaṇṭhā bahavo, |
Many with ochre robes around their necks, |
pāpadhammā asaññatā; |
are of evil nature and unrestrained; |
Pāpā pāpehi kammehi, |
Evil ones, through their evil deeds, |
nirayaṁ te upapajjare. |
are reborn in hell. |
Seyyo ayoguḷo bhutto, |
Better to have swallowed a ball of iron, |
tatto aggisikhūpamo; |
hot and like a flame of fire; |
Yañce bhuñjeyya dussīlo, |
Than that an immoral, unrestrained one |
raṭṭhapiṇḍamasaññato”ti. |
should eat the country’s alms-food.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dutiyaṁ. |
Second. |
--- ITI92: Saṅghāṭikaṇṇasutta --- |
--- ITI92: The Sutta on the Corner of the Robe --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Saṅghāṭikaṇṇe cepi, bhikkhave, bhikkhu gahetvā piṭṭhito piṭṭhito anubandho assa pāde pādaṁ nikkhipanto, |
“Even if a bhikkhu, bhikkhus, having taken hold of the corner of my outer robe, were to follow along right behind me, placing his foot in my footprint, |
so ca hoti abhijjhālu kāmesu tibbasārāgo byāpannacitto paduṭṭhamanasaṅkappo muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo; |
but he is covetous, with strong passion for sensual pleasures, with a mind of ill will, with corrupt mental resolves, of lapsed mindfulness, not clearly comprehending, not concentrated, with a scattered mind, with unrestrained faculties; |
atha kho so ārakāva mayhaṁ, ahañca tassa. |
then he is far from me, and I from him. |
Taṁ kissa hetu? |
For what reason? |
Dhammañhi so, bhikkhave, bhikkhu na passati. |
That bhikkhu, bhikkhus, does not see the Dhamma. |
Dhammaṁ apassanto na maṁ passati. |
Not seeing the Dhamma, he does not see me. |
Yojanasate cepi so, bhikkhave, bhikkhu vihareyya. |
Even if that bhikkhu, bhikkhus, were to dwell a hundred leagues away. |
So ca hoti anabhijjhālu kāmesu na tibbasārāgo abyāpannacitto apaduṭṭhamanasaṅkappo upaṭṭhitassati sampajāno samāhito ekaggacitto saṁvutindriyo; |
But he is not covetous, not of strong passion for sensual pleasures, with a mind of non-ill-will, with uncorrupt mental resolves, with mindfulness established, clearly comprehending, concentrated, with a unified mind, with restrained faculties; |
atha kho so santikeva mayhaṁ, ahañca tassa. |
then he is near to me, and I to him. |
Taṁ kissa hetu? |
For what reason? |
Dhammañhi so, bhikkhave, bhikkhu passati; |
That bhikkhu, bhikkhus, sees the Dhamma; |
dhammaṁ passanto maṁ passatī”ti. |
seeing the Dhamma, he sees me.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Anubandhopi ce assa, |
“Even if he follows along, |
mahiccho ca vighātavā; |
full of desires and agitated; |
Ejānugo anejassa, |
The agitated following the unagitated, |
nibbutassa anibbuto; |
the unquenched following the quenched; |
Giddho so vītagedhassa, |
He, the greedy one, following the one free from greed, |
passa yāvañca ārakā. |
see how far apart they are. |
Yo ca dhammamabhiññāya, |
But he who, having directly known the Dhamma, |
dhammamaññāya paṇḍito; |
the wise one who has understood the Dhamma; |
Rahadova nivāte ca, |
Like a deep lake in a windless place, |
anejo vūpasammati. |
is unagitated and becalmed. |
Anejo so anejassa, |
The unagitated one to the unagitated, |
nibbutassa ca nibbuto; |
the quenched to the quenched; |
Agiddho vītagedhassa, |
The one free from greed to the one free from greed, |
passa yāvañca santike”ti. |
see how near they are.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Tatiyaṁ. |
Third. |
--- ITI93: Aggisutta --- |
--- ITI93: The Sutta on Fires --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tayome, bhikkhave, aggī. |
“These three, bhikkhus, are fires. |
Katame tayo? |
Which three? |
Rāgaggi, dosaggi, mohaggi— |
The fire of greed, the fire of hatred, the fire of delusion— |
ime kho, bhikkhave, tayo aggī”ti. |
these, bhikkhus, are the three fires.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Rāgaggi dahati macce, |
“The fire of greed burns mortals, |
ratte kāmesu mucchite; |
impassioned and infatuated with sensual pleasures; |
Dosaggi pana byāpanne, |
The fire of hatred, on the other hand, burns the malevolent, |
nare pāṇātipātino. |
the men who take life. |
Mohaggi pana sammūḷhe, |
The fire of delusion, on the other hand, burns the utterly deluded, |
ariyadhamme akovide; |
the unskilled in the noble Dhamma; |
Ete aggī ajānantā, |
Not knowing these fires, |
sakkāyābhiratā pajā. |
a generation delights in personal identity. |
Te vaḍḍhayanti nirayaṁ, |
They increase hell, |
tiracchānañca yoniyo; |
and the animal realm; |
Asuraṁ pettivisayaṁ, |
The realm of the asuras, the realm of ghosts, |
amuttā mārabandhanā. |
not freed from the bondage of Māra. |
Ye ca rattindivā yuttā, |
But those who are yoked day and night, |
sammāsambuddhasāsane; |
to the teaching of the Perfectly Enlightened One; |
Te nibbāpenti rāgaggiṁ, |
They extinguish the fire of greed, |
niccaṁ asubhasaññino. |
always with the perception of the unattractive. |
Dosaggiṁ pana mettāya, |
The fire of hatred, on the other hand, the best of men extinguish |
nibbāpenti naruttamā; |
with loving-kindness; |
Mohaggiṁ pana paññāya, |
The fire of delusion, on the other hand, they extinguish with wisdom, |
yāyaṁ nibbedhagāminī. |
that which leads to penetration. |
Te nibbāpetvā nipakā, |
Those prudent ones, having extinguished them, |
rattindivamatanditā; |
untiring day and night; |
Asesaṁ parinibbanti, |
They are completely quenched without remainder, |
asesaṁ dukkhamaccaguṁ. |
they have overcome all suffering without remainder. |
Ariyaddasā vedaguno, |
The seers of the noble, the knowers of the Vedas, |
sammadaññāya paṇḍitā; |
the wise ones, through right understanding; |
Jātikkhayamabhiññāya, |
Having directly known the destruction of birth, |
nāgacchanti punabbhavan”ti. |
they do not come to renewed existence.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Catutthaṁ. |
Fourth. |
--- ITI94: Upaparikkhanasutta --- |
--- ITI94: The Sutta on Investigation --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tathā tathā, bhikkhave, bhikkhu upaparikkheyya yathā yathāssa upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya. |
“A bhikkhu, bhikkhus, should investigate in such a way that, as he investigates, his consciousness is not scattered and dispersed externally, not settled internally, and he does not become agitated through lack of clinging. |
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti. |
When, bhikkhus, a bhikkhu’s consciousness is not scattered and dispersed externally, and is not settled internally, and he is not agitated through lack of clinging, for him there is no future arising of the origin of birth, aging, death, and suffering.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Sattasaṅgappahīnassa, |
“For the bhikkhu whose seven attachments are abandoned, |
netticchinnassa bhikkhuno; |
whose craving for guidance is cut off; |
Vikkhīṇo jātisaṁsāro, |
His transmigration through birth is exhausted, |
natthi tassa punabbhavo”ti. |
there is no renewed existence for him.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Pañcamaṁ. |
Fifth. |
--- ITI95: Kāmūpapattisutta --- |
--- ITI95: The Sutta on Sensual Rebirths --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Tisso imā, bhikkhave, kāmūpapattiyo. |
“These three, bhikkhus, are rebirths in the sensual realm. |
Katamā tisso? |
Which three? |
Paccupaṭṭhitakāmā, nimmānaratino, paranimmitavasavattino— |
Those with sensual pleasures at hand, those who delight in creating, and those who wield power over the creations of others— |
imā kho, bhikkhave, tisso kāmūpapattiyo”ti. |
these, bhikkhus, are the three rebirths in the sensual realm.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Paccupaṭṭhitakāmā ca, |
“Those with sensual pleasures at hand, and |
ye devā vasavattino; |
the gods who wield power; |
Nimmānaratino devā, |
The gods who delight in creating, |
ye caññe kāmabhogino; |
and others who enjoy sensual pleasures; |
Itthabhāvaññathābhāvaṁ, |
Through this state and that state, |
saṁsāraṁ nātivattare. |
they do not pass beyond transmigration. |
Etamādīnavaṁ ñatvā, |
Having known this danger, |
kāmabhogesu paṇḍito; |
in sensual enjoyments, the wise one; |
Sabbe pariccaje kāme, |
Should abandon all sensual pleasures, |
ye dibbā ye ca mānusā. |
both divine and human. |
Piyarūpasātagadhitaṁ, |
Having cut the stream, hard to cross, |
chetvā sotaṁ duraccayaṁ; |
that is attached to what is dear and pleasing; |
Asesaṁ parinibbanti, |
They are completely quenched without remainder, |
asesaṁ dukkhamaccaguṁ. |
they have overcome all suffering without remainder. |
Ariyaddasā vedaguno, |
The seers of the noble, the knowers of the Vedas, |
sammadaññāya paṇḍitā; |
the wise ones, through right understanding; |
Jātikkhayamabhiññāya, |
Having directly known the destruction of birth, |
nāgacchanti punabbhavan”ti. |
they do not come to renewed existence.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Chaṭṭhaṁ. |
Sixth. |
--- ITI96: Yogasutta --- |
--- ITI96: The Sutta on Yokes --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Kāmayogayutto, bhikkhave, bhavayogayutto āgāmī hoti āgantā itthattaṁ. |
“Yoked to the yoke of sensuality, bhikkhus, yoked to the yoke of existence, one is a once-returner, one who comes back to this state. |
Kāmayogavisaṁyutto, bhikkhave, bhavayogayutto anāgāmī hoti anāgantā itthattaṁ. |
Freed from the yoke of sensuality, bhikkhus, but yoked to the yoke of existence, one is a non-returner, one who does not come back to this state. |
Kāmayogavisaṁyutto, bhikkhave, bhavayogavisaṁyutto arahā hoti, khīṇāsavo”ti. |
Freed from the yoke of sensuality, bhikkhus, freed from the yoke of existence, one is an arahant, one whose taints are destroyed.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Kāmayogena saṁyuttā, |
“Yoked to the yoke of sensuality, |
bhavayogena cūbhayaṁ; |
and to the yoke of existence, both; |
Sattā gacchanti saṁsāraṁ, |
Beings go through transmigration, |
jātimaraṇagāmino. |
bound for birth and death. |
Ye ca kāme pahantvāna, |
But those who have abandoned sensual pleasures, |
appattā āsavakkhayaṁ; |
though not having reached the destruction of the taints; |
Bhavayogena saṁyuttā, |
Yoked to the yoke of existence, |
anāgāmīti vuccare. |
are called non-returners. |
Ye ca kho chinnasaṁsayā, |
But those who have cut off doubt, |
khīṇamānapunabbhavā; |
whose conceit and renewed existence are destroyed; |
Te ve pāraṅgatā loke, |
They have indeed crossed over in the world, |
ye pattā āsavakkhayan”ti. |
those who have attained the destruction of the taints.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Sattamaṁ. |
Seventh. |
Tatiyabhāṇavāraṁ. |
The Third Recitation Section. |
--- ITI97: Kalyāṇasīlasutta --- |
--- ITI97: The Sutta on Good Virtue --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Kalyāṇasīlo, bhikkhave, bhikkhu kalyāṇadhammo kalyāṇapañño imasmiṁ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccati— |
“A bhikkhu of good virtue, bhikkhus, of good qualities, of good wisdom, is called in this Dhamma-Vinaya ‘a complete one, one who has lived the life, a supreme person’— |
Kathañca, bhikkhave, bhikkhu kalyāṇasīlo hoti? |
And how, bhikkhus, is a bhikkhu of good virtue? |
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. |
Here, bhikkhus, a bhikkhu is virtuous, he dwells restrained by the Pātimokkha restraint, accomplished in conduct and resort, seeing danger in the slightest faults; he trains himself, having undertaken the training rules. |
Evaṁ kho, bhikkhave, bhikkhu kalyāṇasīlo hoti. |
Thus, bhikkhus, a bhikkhu is of good virtue. |
Iti kalyāṇasīlo. |
Thus he is of good virtue. |
Kalyāṇadhammo ca kathaṁ hoti? |
And how is he of good qualities? |
Idha, bhikkhave, bhikkhu sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogamanuyutto viharati. |
Here, bhikkhus, a bhikkhu dwells devoted to the development of the seven things that pertain to enlightenment. |
Evaṁ kho, bhikkhave, bhikkhu kalyāṇadhammo hoti. |
Thus, bhikkhus, a bhikkhu is of good qualities. |
Iti kalyāṇasīlo, kalyāṇadhammo. |
Thus he is of good virtue, of good qualities. |
Kalyāṇapañño ca kathaṁ hoti? |
And how is he of good wisdom? |
Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
Here, bhikkhus, through the destruction of the taints, a bhikkhu dwells having realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it. |
Evaṁ kho, bhikkhave, bhikkhu kalyāṇapañño hoti. |
Thus, bhikkhus, a bhikkhu is of good wisdom. |
Iti kalyāṇasīlo kalyāṇadhammo kalyāṇapañño imasmiṁ dhammavinaye ‘kevalī vusitavā uttamapuriso’ti vuccatī”ti. |
Thus, one of good virtue, good qualities, and good wisdom is called in this Dhamma-Vinaya ‘a complete one, one who has lived the life, a supreme person.’” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yassa kāyena vācāya, |
“He who in body, speech, |
manasā natthi dukkaṭaṁ; |
and mind has no misdeed; |
Taṁ ve kalyāṇasīloti, |
Him they call of good virtue, |
āhu bhikkhuṁ hirīmanaṁ. |
a bhikkhu with a sense of shame. |
Yassa dhammā subhāvitā, |
He for whom the Dhamma is well developed, |
satta sambodhigāmino; |
the seven things leading to enlightenment; |
Taṁ ve kalyāṇadhammoti, |
Him they call of good qualities, |
āhu bhikkhuṁ anussadaṁ. |
a bhikkhu without conceit. |
Yo dukkhassa pajānāti, |
He who understands the destruction |
idheva khayamattano; |
of his own suffering right here; |
Taṁ ve kalyāṇapaññoti, |
Him they call of good wisdom, |
āhu bhikkhuṁ anāsavaṁ. |
a bhikkhu without taints. |
Tehi dhammehi sampannaṁ, |
Endowed with these qualities, |
anīghaṁ chinnasaṁsayaṁ; |
untroubled, with doubt cut off; |
Asitaṁ sabbalokassa, |
Unattached to the whole world, |
āhu sabbapahāyinan”ti. |
they call him one who has abandoned everything.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Aṭṭhamaṁ. |
Eighth. |
--- ITI98: Dānasutta --- |
--- ITI98: The Sutta on Giving --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Dvemāni, bhikkhave, dānāni— |
“These two, bhikkhus, are gifts— |
āmisadānañca dhammadānañca. |
the material gift and the gift of the Dhamma. |
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ dānānaṁ yadidaṁ dhammadānaṁ. |
This is the foremost, bhikkhus, of these two gifts, that is, the gift of the Dhamma. |
Dveme, bhikkhave, saṁvibhāgā— |
These two, bhikkhus, are sharings— |
āmisasaṁvibhāgo ca dhammasaṁvibhāgo ca. |
material sharing and the sharing of the Dhamma. |
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ saṁvibhāgānaṁ yadidaṁ dhammasaṁvibhāgo. |
This is the foremost, bhikkhus, of these two sharings, that is, the sharing of the Dhamma. |
Dveme, bhikkhave, anuggahā— |
These two, bhikkhus, are forms of help— |
āmisānuggaho ca dhammānuggaho ca. |
material help and help with the Dhamma. |
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ anuggahānaṁ yadidaṁ dhammānuggaho”ti. |
This is the foremost, bhikkhus, of these two forms of help, that is, help with the Dhamma.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yamāhu dānaṁ paramaṁ anuttaraṁ, |
“What they call the supreme, unsurpassed gift, |
Yaṁ saṁvibhāgaṁ bhagavā avaṇṇayi; |
The sharing that the Blessed One praised; |
Aggamhi khettamhi pasannacitto, |
With a confident mind in the supreme field, |
Viññū pajānaṁ ko na yajetha kāle. |
What wise person, knowing, would not sacrifice at the right time? |
Ye ceva bhāsanti suṇanti cūbhayaṁ, |
And those who both speak and listen, |
Pasannacittā sugatassa sāsane; |
With confident minds in the teaching of the Sublime One; |
Tesaṁ so attho paramo visujjhati, |
For them that supreme goal is purified, |
Ye appamattā sugatassa sāsane”ti. |
Those who are heedful in the teaching of the Sublime One.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Navamaṁ. |
Ninth. |
--- ITI99: Tevijjasutta --- |
--- ITI99: The Sutta on the Three True Knowledges --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Dhammenāhaṁ, bhikkhave, tevijjaṁ brāhmaṇaṁ paññāpemi, nāññaṁ lapitalāpanamattena. |
“By the Dhamma, bhikkhus, I designate a brahmin with the three true knowledges, not another by mere talk and chatter. |
Kathañcāhaṁ, bhikkhave, dhammena tevijjaṁ brāhmaṇaṁ paññāpemi, nāññaṁ lapitalāpanamattena? |
And how, bhikkhus, do I, by the Dhamma, designate a brahmin with the three true knowledges, not another by mere talk and chatter? |
Idha, bhikkhave, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto amutra udapādiṁ. Tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. |
Here, bhikkhus, a bhikkhu recollects his manifold past lives, that is—one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of contraction, many eons of expansion, many eons of contraction and expansion: ‘There I was of such a name, of such a clan, of such an appearance, such was my food, such my experience of pleasure and pain, such was the end of my life span. |
Ayamassa paṭhamā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. |
Passing away from there, I was reborn elsewhere. There too I was of such a name, of such a clan, of 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 have been reborn here.’ |
Puna caparaṁ, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. |
Thus with its aspects and details he recollects his manifold past lives. |
Ayamassa dutiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. |
This is the first true knowledge attained by him; ignorance is destroyed, true knowledge has arisen; darkness is destroyed, light has arisen, as it is for one who dwells heedful, ardent, and resolute. |
Puna caparaṁ, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. |
Furthermore, bhikkhus, a bhikkhu with the divine eye, which is purified and surpasses the human, sees beings passing away and being reborn, inferior and superior, fair and ugly, fortunate and unfortunate; he understands how beings fare in accordance with their kamma: ‘These good beings, endowed with bodily misconduct, verbal misconduct, and mental misconduct, who were revilers of the noble ones, holding wrong view, and undertaking kamma based on wrong view. |
Ayamassa tatiyā vijjā adhigatā hoti, avijjā vihatā, vijjā uppannā, tamo vihato, āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato. |
With the breakup of the body, after death, they have been reborn in the plane of misery, a bad destination, the lower world, in hell. |
Evaṁ kho ahaṁ, bhikkhave, dhammena tevijjaṁ brāhmaṇaṁ paññāpemi, nāññaṁ lapitalāpanamattenā”ti. |
But these good beings, endowed with bodily good conduct, verbal good conduct, and mental good conduct, who were not revilers of the noble ones, holding right view, and undertaking kamma based on right view. |
| With the breakup of the body, after death, they have been reborn in a good destination, a heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and being reborn, inferior and superior, fair and ugly, fortunate and unfortunate; he understands how beings fare in accordance with their kamma. | |
| This is the second true knowledge attained by him; ignorance is destroyed, true knowledge has arisen; darkness is destroyed, light has arisen, as it is for one who dwells heedful, ardent, and resolute. | |
| Furthermore, bhikkhus, through the destruction of the taints, a bhikkhu dwells having realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it. | |
| This is the third true knowledge attained by him; ignorance is destroyed, true knowledge has arisen; darkness is destroyed, light has arisen, as it is for one who dwells heedful, ardent, and resolute. | |
| Thus, bhikkhus, do I, by the Dhamma, designate a brahmin with the three true knowledges, not another by mere talk and chatter.” | |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Pubbenivāsaṁ yoveti, |
“He who knows his past lives, |
saggāpāyañca passati; |
and sees heaven and the plane of misery; |
Atho jātikkhayaṁ patto, |
And has reached the destruction of birth, |
abhiññāvosito muni. |
a sage who has perfected direct knowledge. |
Etāhi tīhi vijjāhi, |
By these three true knowledges, |
tevijjo hoti brāhmaṇo; |
a brahmin is one with three true knowledges; |
Tamahaṁ vadāmi tevijjaṁ, |
Him I call one with three true knowledges, |
nāññaṁ lapitalāpanan”ti. |
not another by mere talk and chatter.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dasamaṁ. |
Tenth. |
Pañcamo vaggo. |
The Fifth Chapter. |
Tassuddānaṁ |
The summary: |
Pasāda jīvita saṅghāṭi, |
Confidence, livelihood, outer robe, |
aggi upaparikkhayā; |
fires, investigation, destruction; |
Upapatti kāma kalyāṇaṁ, |
Rebirth, kamma, good, |
dānaṁ dhammena te dasāti. |
giving, and with the Dhamma, that makes ten. |
Tikanipāto niṭṭhito. |
The Book of Threes is finished. |
--- Catukkanipātavagga (Catukkanipāta) --- |
--- The Chapter on the Book of Fours (The Book of Fours) --- |
* ITI100: Brāhmaṇadhammayāgasutta |
* ITI100: The Sutta on the Brahmin's Dhamma-Sacrifice |
* ITI101: Sulabhasutta |
* ITI101: The Sutta on What is Easy to Obtain |
* ITI102: Jānatasutta |
* ITI102: The Sutta on Knowing |
* ITI103: Ariyasaccasutta |
* ITI103: The Sutta on the Noble Truths |
* ITI104: Sīlasampannasutta |
* ITI104: The Sutta on Being Endowed with Virtue |
* ITI105: Taṇhuppādasutta |
* ITI105: The Sutta on the Arising of Craving |
* ITI106: Mātāpitusutta |
* ITI106: The Sutta on Mother and Father |
* ITI107: Bahukārasutta |
* ITI107: The Sutta of Great Help |
* ITI108: Kuhasutta |
* ITI108: The Sutta on the Deceitful |
* ITI109: Nadīsotasutta |
* ITI109: The Sutta on the River's Current |
* ITI110: Carasutta |
* ITI110: The Sutta on Walking |
* ITI111: Sampannasīlasutta |
* ITI111: The Sutta on Being Endowed with Virtue |
* ITI112: Lokasutta |
* ITI112: The Sutta on the World |
--- ITI100: Brāhmaṇadhammayāgasutta --- |
--- ITI100: The Sutta on the Brahmin's Dhamma-Sacrifice --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Ahamasmi, bhikkhave, brāhmaṇo yācayogo sadā payatapāṇi antimadehadharo anuttaro bhisakko sallakatto. |
“I am, bhikkhus, a brahmin, a supplicant, ever with hands outstretched, bearing my final body, the unsurpassed physician and surgeon. |
Tassa me tumhe puttā orasā mukhato jātā dhammajā dhammanimmitā dhammadāyādā, no āmisadāyādā. |
You are my sons, my legitimate offspring, born from my mouth, born of the Dhamma, created by the Dhamma, heirs of the Dhamma, not heirs of material things. |
Dvemāni, bhikkhave, dānāni— |
These two, bhikkhus, are gifts— |
āmisadānañca dhammadānañca. |
the material gift and the gift of the Dhamma. |
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ dānānaṁ yadidaṁ dhammadānaṁ. |
This is the foremost, bhikkhus, of these two gifts, that is, the gift of the Dhamma. |
Dveme, bhikkhave, saṁvibhāgā— |
These two, bhikkhus, are sharings— |
āmisasaṁvibhāgo ca dhammasaṁvibhāgo ca. |
material sharing and the sharing of the Dhamma. |
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ saṁvibhāgānaṁ yadidaṁ dhammasaṁvibhāgo. |
This is the foremost, bhikkhus, of these two sharings, that is, the sharing of the Dhamma. |
Dveme, bhikkhave, anuggahā— |
These two, bhikkhus, are forms of help— |
āmisānuggaho ca dhammānuggaho ca. |
material help and help with the Dhamma. |
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ anuggahānaṁ yadidaṁ dhammānuggaho. |
This is the foremost, bhikkhus, of these two forms of help, that is, help with the Dhamma. |
Dveme, bhikkhave, yāgā— |
These two, bhikkhus, are sacrifices— |
āmisayāgo ca dhammayāgo ca. |
the material sacrifice and the Dhamma-sacrifice. |
Etadaggaṁ, bhikkhave, imesaṁ dvinnaṁ yāgānaṁ yadidaṁ dhammayāgo”ti. |
This is the foremost, bhikkhus, of these two sacrifices, that is, the Dhamma-sacrifice.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yo dhammayāgaṁ ayajī amaccharī, |
“He who performed the Dhamma-sacrifice, without stinginess, |
Tathāgato sabbabhūtānukampī; |
The Tathāgata, compassionate to all beings; |
Taṁ tādisaṁ devamanussaseṭṭhaṁ, |
To such a one, the best of gods and humans, |
Sattā namassanti bhavassa pāragun”ti. |
Beings pay homage, to one who has gone beyond existence.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Paṭhamaṁ. |
First. |
--- ITI101: Sulabhasutta --- |
--- ITI101: The Sutta on What is Easy to Obtain --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Cattārimāni, bhikkhave, appāni ceva sulabhāni ca, tāni ca anavajjāni. |
“These four things, bhikkhus, are little and easy to obtain, and they are blameless. |
Katamāni cattāri? |
Which four? |
Paṁsukūlaṁ, bhikkhave, cīvarānaṁ appañca sulabhañca, tañca anavajjaṁ. |
Robes made of rags, bhikkhus, are little and easy to obtain among robes, and they are blameless. |
Piṇḍiyālopo, bhikkhave, bhojanānaṁ appañca sulabhañca, tañca anavajjaṁ. |
Lumps of alms-food, bhikkhus, are little and easy to obtain among foods, and they are blameless. |
Rukkhamūlaṁ, bhikkhave, senāsanānaṁ appañca sulabhañca, tañca anavajjaṁ. |
The root of a tree, bhikkhus, is little and easy to obtain among lodgings, and it is blameless. |
Pūtimuttaṁ, bhikkhave, bhesajjānaṁ appañca sulabhañca tañca anavajjaṁ. |
Fermented urine, bhikkhus, is little and easy to obtain among medicines, and it is blameless. |
Imāni kho, bhikkhave, cattāri appāni ceva sulabhāni ca, tāni ca anavajjāni. |
These, bhikkhus, are the four things that are little and easy to obtain, and they are blameless. |
Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca anavajjena ca, idamassāhaṁ aññataraṁ sāmaññaṅganti vadāmī”ti. |
When, bhikkhus, a bhikkhu is content with what is little and easy to obtain and blameless, I say this is one of the factors of asceticism for him.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Anavajjena tuṭṭhassa, |
“For one who is content with what is blameless, |
appena sulabhena ca; |
little, and easy to obtain; |
Na senāsanamārabbha, |
Regarding lodging, |
cīvaraṁ pānabhojanaṁ; |
robes, drink, and food; |
Vighāto hoti cittassa, |
There is no vexation of mind, |
disā nappaṭihaññati. |
the directions are not obstructed. |
Ye cassa dhammā akkhātā, |
And the states that have been declared by him, |
sāmaññassānulomikā; |
conducive to asceticism; |
Adhiggahitā tuṭṭhassa, |
Are acquired by the content, |
appamattassa bhikkhuno”ti. |
heedful bhikkhu.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dutiyaṁ. |
Second. |
--- ITI102: Jānatasutta --- |
--- ITI102: The Sutta on Knowing --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Jānatohaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato no apassato. |
“It is for one who knows, bhikkhus, for one who sees, that I declare the destruction of the taints, not for one who does not know, not for one who does not see. |
Kiñca, bhikkhave, jānato, kiṁ passato āsavānaṁ khayo hoti? |
And knowing what, bhikkhus, seeing what, does the destruction of the taints occur? |
Idaṁ dukkhanti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhasamudayoti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhanirodhoti, bhikkhave, jānato passato āsavānaṁ khayo hoti. Ayaṁ dukkhanirodhagāminī paṭipadāti, bhikkhave, jānato passato āsavānaṁ khayo hoti. |
For one who knows and sees, ‘This is suffering,’ bhikkhus, the destruction of the taints occurs. |
Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hotī”ti. |
For one who knows and sees, ‘This is the origin of suffering,’ bhikkhus, the destruction of the taints occurs. For one who knows and sees, ‘This is the cessation of suffering,’ bhikkhus, the destruction of the taints occurs. |
Etamatthaṁ bhagavā avoca. |
For one who knows and sees, ‘This is the path leading to the cessation of suffering,’ bhikkhus, the destruction of the taints occurs. |
Tatthetaṁ iti vuccati: |
Thus, bhikkhus, for one who knows thus, for one who sees thus, the destruction of the taints occurs.” |
“Sekhassa sikkhamānassa, |
The Blessed One spoke this matter. |
ujumaggānusārino; |
On this it is said: |
Khayasmiṁ paṭhamaṁ ñāṇaṁ, |
“For the trainee who is practicing, |
tato aññā anantarā. |
following the straight path; |
Tato aññāvimuttassa, |
First there is the knowledge of destruction, |
vimuttiñāṇamuttamaṁ; |
then immediately, final knowledge. |
Uppajjati khaye ñāṇaṁ, |
Then for one liberated by final knowledge, |
khīṇā saṁyojanā iti. |
the supreme knowledge of liberation; |
Na tvevidaṁ kusītena, |
The knowledge of destruction arises, |
bālenamavijānatā; |
‘The fetters are destroyed.’ |
Nibbānaṁ adhigantabbaṁ, |
This indeed is not to be attained by a lazy one, |
sabbaganthappamocanan”ti. |
by a fool, one who does not know; |
Ayampi attho vutto bhagavatā, iti me sutanti. |
Nibbāna is to be attained, |
Tatiyaṁ. |
the release from all bonds.” |
| This too is the meaning of what was said by the Blessed One, so I have heard. | |
| Third. | |
--- ITI103: Ariyasaccasutta --- |
--- ITI103: The Sutta on the Noble Truths --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti; ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti; ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti— |
“Whatever ascetics or brahmins, bhikkhus, do not understand as it really is, ‘This is suffering’; do not understand as it really is, ‘This is the origin of suffering’; do not understand as it really is, ‘This is the cessation of suffering’; do not understand as it really is, ‘This is the path leading to the cessation of suffering’— |
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca panete āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. |
they are not, in my view, bhikkhus, regarded as ascetics among ascetics or as brahmins among brahmins, nor do those venerable ones, in this very life, realize for themselves with direct knowledge the goal of asceticism or the goal of brahminhood and dwell in it. |
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti; ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānanti; ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānanti; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti— |
But whatever ascetics or brahmins, bhikkhus, understand as it really is, ‘This is suffering’; understand as it really is, ‘This is the origin of suffering’; |
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. |
understand as it really is, ‘This is the cessation of suffering’; understand as it really is, ‘This is the path leading to the cessation of suffering’— |
Etamatthaṁ bhagavā avoca. |
they are, in my view, bhikkhus, regarded as ascetics among ascetics and as brahmins among brahmins, and those venerable ones, in this very life, realize for themselves with direct knowledge the goal of asceticism and the goal of brahminhood and dwell in it.” |
Tatthetaṁ iti vuccati: |
The Blessed One spoke this matter. |
“Ye dukkhaṁ nappajānanti, |
On this it is said: |
atho dukkhassa sambhavaṁ; |
“Those who do not understand suffering, |
Yattha ca sabbaso dukkhaṁ, |
and the origin of suffering; |
asesaṁ uparujjhati; |
And where suffering entirely, |
Tañca maggaṁ na jānanti, |
ceases without remainder; |
dukkhūpasamagāminaṁ. |
And do not know the path, |
Cetovimuttihīnā te, |
leading to the stilling of suffering. |
Atho paññāvimuttiyā; |
They are deficient in liberation of mind, |
Abhabbā te antakiriyāya, |
And also in liberation by wisdom; |
Te ve jātijarūpagā. |
They are incapable of making an end, |
Ye ca dukkhaṁ pajānanti, |
They are subject to birth and old age. |
atho dukkhassa sambhavaṁ; |
But those who understand suffering, |
Yattha ca sabbaso dukkhaṁ, |
and the origin of suffering; |
asesaṁ uparujjhati; |
And where suffering entirely, |
Tañca maggaṁ pajānanti, |
ceases without remainder; |
dukkhūpasamagāminaṁ. |
And know the path, |
Cetovimuttisampannā, |
leading to the stilling of suffering. |
atho paññāvimuttiyā; |
They are endowed with liberation of mind, |
Bhabbā te antakiriyāya, |
And also with liberation by wisdom; |
na te jātijarūpagā”ti. |
They are capable of making an end, |
Ayampi attho vutto bhagavatā, iti me sutanti. |
They are not subject to birth and old age.” |
Catutthaṁ. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
| Fourth. | |
--- ITI104: Sīlasampannasutta --- |
--- ITI104: The Sutta on Being Endowed with Virtue --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Ye te, bhikkhave, bhikkhū sīlasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannā ovādakā viññāpakā sandassakā samādapakā samuttejakā sampahaṁsakā alaṁsamakkhātāro saddhammassa dassanampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi; |
“Those bhikkhus who are endowed with virtue, endowed with concentration, endowed with wisdom, endowed with liberation, endowed with the knowledge and vision of liberation; who are counselors, instructors, explainers, inciters, rousers, and encouragers; who are able exponents of the good Dhamma—the sight of those bhikkhus, I say, is of great help; |
savanampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi; |
the hearing of those bhikkhus, I say, is of great help; |
upasaṅkamanampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi; |
approaching those bhikkhus, I say, is of great help; |
payirupāsanampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi; |
attending on those bhikkhus, I say, is of great help; |
anussaraṇampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi; |
recollecting those bhikkhus, I say, is of great help; |
anupabbajjampahaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahūpakāraṁ vadāmi. |
going forth after those bhikkhus, I say, is of great help. |
Taṁ kissa hetu? |
For what reason? |
Tathārūpe, bhikkhave, bhikkhū sevato bhajato payirupāsato aparipūropi sīlakkhandho bhāvanāpāripūriṁ gacchati, aparipūropi samādhikkhandho bhāvanāpāripūriṁ gacchati, aparipūropi paññākkhandho bhāvanāpāripūriṁ gacchati, aparipūropi vimuttikkhandho bhāvanāpāripūriṁ gacchati, aparipūropi vimuttiñāṇadassanakkhandho bhāvanāpāripūriṁ gacchati. |
By serving, associating with, and attending on such bhikkhus, bhikkhus, the unfulfilled aggregate of virtue goes to fulfillment in development; the unfulfilled aggregate of concentration goes to fulfillment in development; the unfulfilled aggregate of wisdom goes to fulfillment in development; the unfulfilled aggregate of liberation goes to fulfillment in development; the unfulfilled aggregate of the knowledge and vision of liberation goes to fulfillment in development. |
Evarūpā ca te, bhikkhave, bhikkhū satthārotipi vuccanti, satthavāhātipi vuccanti, raṇañjahātipi vuccanti, tamonudātipi vuccanti, ālokakarātipi vuccanti, obhāsakarātipi vuccanti, pajjotakarātipi vuccanti, ukkādhārātipi vuccanti, pabhaṅkarātipi vuccanti, ariyātipi vuccanti, cakkhumantotipi vuccantī”ti. |
And such bhikkhus, bhikkhus, are called teachers, caravan leaders, abandoners of the battle, dispellers of darkness, light-makers, illuminators, torch-bearers, bearers of the torch, makers of light, noble ones, and they are called ones with vision.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Pāmojjakaraṇaṁ ṭhānaṁ, |
“This is a cause for joy, |
etaṁ hoti vijānataṁ; |
for those who understand; |
Yadidaṁ bhāvitattānaṁ, |
That is, the developed ones, |
ariyānaṁ dhammajīvinaṁ. |
the noble ones living the Dhamma. |
Te jotayanti saddhammaṁ, |
They illuminate the good Dhamma, |
bhāsayanti pabhaṅkarā; |
they shine as light-makers; |
Ālokakaraṇā dhīrā, |
The resolute light-makers, |
cakkhumanto raṇañjahā. |
the ones with vision who have abandoned the battle. |
Yesaṁ ve sāsanaṁ sutvā, |
Having heard their teaching, |
sammadaññāya paṇḍitā; |
the wise, through right understanding; |
Jātikkhayamabhiññāya, |
Having directly known the destruction of birth, |
nāgacchanti punabbhavan”ti. |
they do not come to renewed existence.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Pañcamaṁ. |
Fifth. |
--- ITI105: Taṇhuppādasutta --- |
--- ITI105: The Sutta on the Arising of Craving --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Cattārome, bhikkhave, taṇhuppādā, yattha bhikkhuno taṇhā uppajjamānā uppajjati. |
“These four, bhikkhus, are arousals of craving, wherein craving, when it arises for a bhikkhu, arises. |
Katame cattāro? |
Which four? |
Cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; |
Because of a robe, bhikkhus, craving, when it arises for a bhikkhu, arises; |
piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; |
because of alms-food, bhikkhus, craving, when it arises for a bhikkhu, arises; |
senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; |
because of a lodging, bhikkhus, craving, when it arises for a bhikkhu, arises; |
itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati. |
because of this or that state of existence, bhikkhus, craving, when it arises for a bhikkhu, arises. |
Ime kho, bhikkhave, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjatī”ti. |
These, bhikkhus, are the four arousals of craving wherein craving, when it arises for a bhikkhu, arises.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Taṇhādutiyo puriso, |
“A person with craving as a companion, |
dīghamaddhāna saṁsaraṁ; |
transmigrates for a long, long time; |
Itthabhāvaññathābhāvaṁ, |
Through this state and that state, |
saṁsaraṁ nātivattati. |
one does not pass beyond transmigration. |
Etamādīnavaṁ ñatvā, |
Having known this danger, |
taṇhaṁ dukkhassa sambhavaṁ; |
that craving is the origin of suffering; |
Vītataṇho anādāno, |
Without craving, without grasping, |
sato bhikkhu paribbaje”ti. |
a mindful bhikkhu should wander.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Chaṭṭhaṁ. |
Sixth. |
--- ITI106: Mātāpitusutta --- |
--- ITI106: The Sutta on Mother and Father --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Sabrahmakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. |
“Those families, bhikkhus, where the sons honor their mother and father in their own home, are said to have Brahmā with them. |
Sapubbadevatāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. |
Those families, bhikkhus, where the sons honor their mother and father in their own home, are said to have the first gods with them. |
Sapubbācariyakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. |
Those families, bhikkhus, where the sons honor their mother and father in their own home, are said to have the first teachers with them. |
Sāhuneyyakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. |
Those families, bhikkhus, where the sons honor their mother and father in their own home, are said to have those worthy of offerings with them. |
‘Brahmā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. |
‘Brahmā,’ bhikkhus, is a term for mother and father. |
‘Pubbadevatā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. |
‘The first gods,’ bhikkhus, is a term for mother and father. |
‘Pubbācariyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. |
‘The first teachers,’ bhikkhus, is a term for mother and father. |
‘Āhuneyyā’ti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ. |
‘Those worthy of offerings,’ bhikkhus, is a term for mother and father. |
Taṁ kissa hetu? |
For what reason? |
Bahukārā, bhikkhave, mātāpitaro puttānaṁ āpādakā posakā imassa lokassa dassetāro”ti. |
Mother and father, bhikkhus, are of great help to their children, they are their bringers-up, their nourishers, the showers of this world to them.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Brahmāti mātāpitaro, |
“‘Brahmā’ are mother and father, |
pubbācariyāti vuccare; |
they are called the first teachers; |
Āhuneyyā ca puttānaṁ, |
And worthy of offerings from their children, |
pajāya anukampakā. |
for their compassion for their offspring. |
Tasmā hi ne namasseyya, |
Therefore a wise person should pay homage to them, |
sakkareyya ca paṇḍito; |
and honor them; |
Annena atha pānena, |
With food and with drink, |
vatthena sayanena ca; |
with clothing and with a bed; |
Ucchādanena nhāpanena, |
By anointing, by bathing, |
pādānaṁ dhovanena ca. |
and by washing their feet. |
Tāya naṁ pāricariyāya, |
For that service to them, |
mātāpitūsu paṇḍitā; |
to his mother and father, the wise; |
Idheva naṁ pasaṁsanti, |
They praise him right here, |
pecca sagge pamodatī”ti. |
and after death he rejoices in heaven.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Sattamaṁ. |
Seventh. |
--- ITI107: Bahukārasutta --- |
--- ITI107: The Sutta of Great Help --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Bahukārā, bhikkhave, brāhmaṇagahapatikā tumhākaṁ ye vo paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. |
“Brahmins and householders, bhikkhus, are of great help to you, who provide you with the requisites of robes, alms-food, lodging, and medicinal provisions for the sick. |
Tumhepi, bhikkhave, bahukārā brāhmaṇagahapatikānaṁ yaṁ nesaṁ dhammaṁ desetha ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsetha. |
You too, bhikkhus, are of great help to brahmins and householders, in that you teach them the Dhamma that is good in the beginning, good in the middle, and good in the end, with its meaning and its phrasing; you proclaim the holy life that is entirely complete and pure. |
Evamidaṁ, bhikkhave, aññamaññaṁ nissāya brahmacariyaṁ vussati oghassa nittharaṇatthāya sammā dukkhassa antakiriyāyā”ti. |
Thus, bhikkhus, this holy life is lived in mutual dependence, for the purpose of crossing the flood, for the right ending of suffering.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Sāgārā anagārā ca, |
“Both householders and the homeless, |
ubho aññoññanissitā; |
dependent on each other; |
Ārādhayanti saddhammaṁ, |
Accomplish the good Dhamma, |
yogakkhemaṁ anuttaraṁ. |
the supreme security from bondage. |
Sāgāresu ca cīvaraṁ, |
From householders, robes, |
paccayaṁ sayanāsanaṁ; |
provisions, and a place to lie; |
Anagārā paṭicchanti, |
The homeless accept, |
parissayavinodanaṁ. |
to ward off hardships. |
Sugataṁ pana nissāya, |
But relying on the Sublime One, |
gahaṭṭhā gharamesino; |
householders who dwell at home; |
Saddahānā arahataṁ, |
Having faith in the arahants, |
ariyapaññāya jhāyino. |
meditating with noble wisdom. |
Idha dhammaṁ caritvāna, |
Having practiced the Dhamma here, |
maggaṁ sugatigāminaṁ; |
the path that leads to a good destination; |
Nandino devalokasmiṁ, |
Joyful in the world of the gods, |
modanti kāmakāmino”ti. |
they rejoice, enjoying sensual pleasures.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Aṭṭhamaṁ. |
Eighth. |
--- ITI108: Kuhasutta --- |
--- ITI108: The Sutta on the Deceitful --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Ye keci, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā. |
“Whatever bhikkhus, bhikkhus, are deceitful, stubborn, talkative, sharp-tongued, arrogant, and unconcentrated, those bhikkhus are not mine. |
Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; na ca te imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjanti. |
And those bhikkhus, bhikkhus, have departed from this Dhamma-Vinaya; and they do not attain growth, increase, and abundance in this Dhamma-Vinaya. |
Ye ca kho, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā. |
But whatever bhikkhus, bhikkhus, are not deceitful, not talkative, resolute, not stubborn, well-concentrated, those bhikkhus are mine. |
Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā; te ca imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjantī”ti. |
And those bhikkhus, bhikkhus, have not departed from this Dhamma-Vinaya; and they attain growth, increase, and abundance in this Dhamma-Vinaya.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Kuhā thaddhā lapā siṅgī, |
“Deceitful, stubborn, talkative, sharp-tongued, |
unnaḷā asamāhitā; |
arrogant, and unconcentrated; |
Na te dhamme virūhanti, |
They do not grow in the Dhamma, |
sammāsambuddhadesite. |
taught by the Perfectly Enlightened One. |
Nikkuhā nillapā dhīrā, |
Not deceitful, not talkative, resolute, |
atthaddhā susamāhitā; |
not stubborn, well-concentrated; |
Te ve dhamme virūhanti, |
They indeed grow in the Dhamma, |
sammāsambuddhadesite”ti. |
taught by the Perfectly Enlightened One.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Navamaṁ. |
Ninth. |
--- ITI109: Nadīsotasutta --- |
--- ITI109: The Sutta on the River's Current --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Seyyathāpi, bhikkhave, puriso nadiyā sotena ovuyheyya piyarūpasātarūpena. |
“Just as, bhikkhus, a man might be carried away by the current of a river, which is pleasing and delightful. |
Tamenaṁ cakkhumā puriso tīre ṭhito disvā evaṁ vadeyya: |
And a man with good sight standing on the bank, seeing him, would say this: |
‘kiñcāpi kho tvaṁ, ambho purisa, nadiyā sotena ovuyhasi piyarūpasātarūpena, atthi cettha heṭṭhā rahado saūmi sāvaṭṭo sagaho sarakkhaso yaṁ tvaṁ, ambho purisa, rahadaṁ pāpuṇitvā maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti. |
‘Although, my good man, you are being carried away by the current of the river, which is pleasing and delightful, there is a pool further down with waves, with whirlpools, with sharks and demons, and having reached that pool, my good man, you will come to death or to death-like suffering.’ |
Atha kho so, bhikkhave, puriso tassa purisassa saddaṁ sutvā hatthehi ca pādehi ca paṭisotaṁ vāyameyya. |
Then, bhikkhus, that man, having heard the words of that man, would strive with his hands and feet against the current. |
Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya. |
This, bhikkhus, is a simile I have made to convey a meaning. |
Ayañcettha attho: |
And this is the meaning here: |
‘nadiyā soto’ti kho, bhikkhave, taṇhāyetaṁ adhivacanaṁ. |
‘The river’s current,’ bhikkhus, is a term for craving. |
‘Piyarūpaṁ sātarūpan’ti kho, bhikkhave, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. |
‘Pleasing and delightful,’ bhikkhus, is a term for the six internal sense bases. |
‘Heṭṭhā rahado’ti kho, bhikkhave, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ adhivacanaṁ. |
‘The pool further down,’ bhikkhus, is a term for the five lower fetters. |
‘Ūmibhayan’ti kho, bhikkhave, kodhupāyāsassetaṁ adhivacanaṁ. |
‘The fear of waves,’ bhikkhus, is a term for anger and despair. |
‘Āvaṭṭan’ti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. |
‘The whirlpool,’ bhikkhus, is a term for the five strands of sensual pleasure. |
‘Gaharakkhaso’ti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. |
‘The sharks and demons,’ bhikkhus, is a term for the female sex. |
‘Paṭisoto’ti kho, bhikkhave, nekkhammassetaṁ adhivacanaṁ. |
‘Against the current,’ bhikkhus, is a term for renunciation. |
‘Hatthehi ca pādehi ca vāyāmo’ti kho, bhikkhave, vīriyārambhassetaṁ adhivacanaṁ. |
‘Striving with hands and feet,’ bhikkhus, is a term for the application of energy. |
‘Cakkhumā puriso tīre ṭhito’ti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassā”ti. |
‘The man with good sight standing on the bank,’ bhikkhus, is a term for the Tathāgata, the Arahant, the Perfectly Enlightened One.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Sahāpi dukkhena jaheyya kāme, |
“Though with suffering, one should abandon sensual pleasures, |
Yogakkhemaṁ āyatiṁ patthayāno; |
Aspiring for future security from bondage; |
Sammappajāno suvimuttacitto, |
With right understanding, with a well-liberated mind, |
Vimuttiyā phassaye tattha tattha; |
He would touch liberation here and there; |
Sa vedagū vūsitabrahmacariyo, |
He, the knower of the Vedas, who has lived the holy life, |
Lokantagū pāragatoti vuccatī”ti. |
Is called one who has gone to the end of the world, gone to the further shore.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dasamaṁ. |
Tenth. |
--- ITI110: Carasutta --- |
--- ITI110: The Sutta on Walking --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. |
“Even while walking, bhikkhus, if sensual thought or ill-will thought or cruelty thought arises in a bhikkhu. |
Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti. |
And the bhikkhu, bhikkhus, tolerates it, does not abandon it, does not dispel it, does not make an end of it, does not bring it to nought. |
Carampi, bhikkhave, bhikkhu evaṁbhūto anātāpī anottāpī satataṁ samitaṁ kusīto hīnavīriyoti vuccati. |
Even while walking, bhikkhus, a bhikkhu of this sort is called unardent, not conscientious, constantly and perpetually lazy, of low energy. |
Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. |
Even while standing, bhikkhus, if sensual thought or ill-will thought or cruelty thought arises in a bhikkhu. |
Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti. |
And the bhikkhu, bhikkhus, tolerates it, does not abandon it, does not dispel it, does not make an end of it, does not bring it to nought. |
Ṭhitopi, bhikkhave, bhikkhu evaṁbhūto anātāpī anottāpī satataṁ samitaṁ kusīto hīnavīriyoti vuccati. |
Even while standing, bhikkhus, a bhikkhu of this sort is called unardent, not conscientious, constantly and perpetually lazy, of low energy. |
Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. |
Even while sitting, bhikkhus, if sensual thought or ill-will thought or cruelty thought arises in a bhikkhu. |
Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti. |
And the bhikkhu, bhikkhus, tolerates it, does not abandon it, does not dispel it, does not make an end of it, does not bring it to nought. |
Nisinnopi, bhikkhave, bhikkhu evaṁbhūto anātāpī anottāpī satataṁ samitaṁ kusīto hīnavīriyoti vuccati. |
Even while sitting, bhikkhus, a bhikkhu of this sort is called unardent, not conscientious, constantly and perpetually lazy, of low energy. |
Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. |
Even while lying down awake, bhikkhus, if sensual thought or ill-will thought or cruelty thought arises in a bhikkhu. |
Tañce, bhikkhave, bhikkhu adhivāseti nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti. |
And the bhikkhu, bhikkhus, tolerates it, does not abandon it, does not dispel it, does not make an end of it, does not bring it to nought. |
Sayānopi, bhikkhave, bhikkhu jāgaro evaṁbhūto anātāpī anottāpī satataṁ samitaṁ kusīto hīnavīriyoti vuccati. |
Even while lying down awake, bhikkhus, a bhikkhu of this sort is called unardent, not conscientious, constantly and perpetually lazy, of low energy. |
Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. |
Even while walking, bhikkhus, if sensual thought or ill-will thought or cruelty thought arises in a bhikkhu. And the bhikkhu, bhikkhus, does not tolerate it, abandons it, dispels it, makes an end of it, brings it to nought. |
Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. |
Even while walking, bhikkhus, a bhikkhu of this sort is called ardent, conscientious, constantly and perpetually with aroused energy, resolute. |
Carampi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati. |
Even while standing, bhikkhus, if sensual thought or ill-will thought or cruelty thought arises in a bhikkhu. And the bhikkhu, bhikkhus, does not tolerate it, abandons it, dispels it, makes an end of it, brings it to nought. |
Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. |
Even while standing, bhikkhus, a bhikkhu of this sort is called ardent, conscientious, constantly and perpetually with aroused energy, resolute. |
Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. |
Even while sitting, bhikkhus, if sensual thought or ill-will thought or cruelty thought arises in a bhikkhu. And the bhikkhu, bhikkhus, does not tolerate it, abandons it, dispels it, makes an end of it, brings it to nought. |
Ṭhitopi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati. |
Even while sitting, bhikkhus, a bhikkhu of this sort is called ardent, conscientious, constantly and perpetually with aroused energy, resolute. |
Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. |
Even while lying down awake, bhikkhus, if sensual thought or ill-will thought or cruelty thought arises in a bhikkhu. |
Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. |
And the bhikkhu, bhikkhus, does not tolerate it, abandons it, dispels it, makes an end of it, brings it to nought. Even while lying down awake, bhikkhus, a bhikkhu of this sort is called ardent, conscientious, constantly and perpetually with aroused energy, resolute.” |
Nisinnopi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati. |
The Blessed One spoke this matter. |
Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. |
On this it is said: |
Tañce, bhikkhave, bhikkhu nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. |
“Whether walking or standing, |
Sayānopi, bhikkhave, bhikkhu jāgaro evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccatī”ti. |
sitting or lying down; |
Etamatthaṁ bhagavā avoca. |
He who thinks evil thoughts, |
Tatthetaṁ iti vuccati: |
connected with the household life. |
“Caraṁ vā yadi vā tiṭṭhaṁ, |
He has entered a wrong path, |
nisinno uda vā sayaṁ; |
infatuated with what is deluding; |
Yo vitakkaṁ vitakketi, |
Such a bhikkhu is incapable, |
pāpakaṁ gehanissitaṁ. |
Of touching supreme enlightenment. |
Kummaggaṁ paṭipanno so, |
But he who, whether walking or standing, |
mohaneyyesu mucchito; |
Sitting or lying down; |
Abhabbo tādiso bhikkhu, |
Having stilled his thoughts, |
phuṭṭhuṁ sambodhimuttamaṁ. |
Delights in the stilling of thoughts; |
Yo ca caraṁ vā tiṭṭhaṁ vā, |
Such a bhikkhu is capable, |
Nisinno uda vā sayaṁ; |
Of touching supreme enlightenment.” |
Vitakkaṁ samayitvāna, |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Vitakkūpasame rato; |
Eleventh. |
Bhabbo so tādiso bhikkhu, |
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Phuṭṭhuṁ sambodhimuttaman”ti. |
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Ayampi attho vutto bhagavatā, iti me sutanti. |
|
Ekādasamaṁ. |
|
--- ITI111: Sampannasīlasutta --- |
--- ITI111: The Sutta on Being Endowed with Virtue --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā; pātimokkhasaṁvarasaṁvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvino; samādāya sikkhatha sikkhāpadesu. |
“Dwell, bhikkhus, endowed with virtue, endowed with the Pātimokkha; dwell restrained by the Pātimokkha restraint, accomplished in conduct and resort, seeing danger in the slightest faults; train yourselves, having undertaken the training rules. |
Sampannasīlānaṁ vo, bhikkhave, viharataṁ sampannapātimokkhānaṁ pātimokkhasaṁvarasaṁvutānaṁ viharataṁ ācāragocarasampannānaṁ aṇumattesu vajjesu bhayadassāvīnaṁ samādāya sikkhataṁ sikkhāpadesu, kimassa uttari karaṇīyaṁ? |
For you who are dwelling endowed with virtue, bhikkhus, endowed with the Pātimokkha, dwelling restrained by the Pātimokkha restraint, accomplished in conduct and resort, seeing danger in the slightest faults, training having undertaken the training rules, what more is there to be done? |
Carato cepi, bhikkhave, bhikkhuno abhijjhā, byāpādo vigato hoti, thinamiddhaṁ vigataṁ hoti, uddhaccakukkuccaṁ vigataṁ hoti, vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. |
Even while walking, bhikkhus, if a bhikkhu’s covetousness and ill will are gone, sloth and torpor are gone, restlessness and remorse are gone, doubt is abandoned, his energy is aroused and not slack, his mindfulness is established and not forgotten, his body is tranquil and not perturbed, his mind is concentrated and one-pointed. |
Carampi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati. |
Even while walking, bhikkhus, a bhikkhu of this sort is called ardent, conscientious, constantly and perpetually with aroused energy, resolute. |
Ṭhitassa cepi, bhikkhave, bhikkhuno abhijjhā byāpādo vigato hoti …pe… thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. |
Even while standing, bhikkhus, if his covetousness and ill will are gone, sloth and torpor, restlessness and remorse, doubt is abandoned, his energy is aroused and not slack, his mindfulness is established and not forgotten, his body is tranquil and not perturbed, his mind is concentrated and one-pointed. |
Ṭhitopi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati. |
Even while standing, bhikkhus, a bhikkhu of this sort is called ardent, conscientious, constantly and perpetually with aroused energy, resolute. |
Nisinnassa cepi, bhikkhave, bhikkhuno abhijjhā byāpādo vigato hoti …pe… thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. |
Even while sitting, bhikkhus, if his covetousness and ill will are gone, sloth and torpor, restlessness and remorse, doubt is abandoned, his energy is aroused and not slack, his mindfulness is established and not forgotten, his body is tranquil and not perturbed, his mind is concentrated and one-pointed. |
Nisinnopi, bhikkhave, bhikkhu evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccati. |
Even while sitting, bhikkhus, a bhikkhu of this sort is called ardent, conscientious, constantly and perpetually with aroused energy, resolute. |
Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa abhijjhā byāpādo vigato hoti …pe… thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ. |
Even while lying down awake, bhikkhus, if his covetousness and ill will are gone, sloth and torpor, restlessness and remorse, doubt is abandoned, his energy is aroused and not slack, his mindfulness is established and not forgotten, his body is tranquil and not perturbed, his mind is concentrated and one-pointed. |
Sayānopi, bhikkhave, bhikkhu jāgaro evaṁbhūto ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitattoti vuccatī”ti. |
Even while lying down awake, bhikkhus, a bhikkhu of this sort is called ardent, conscientious, constantly and perpetually with aroused energy, resolute.” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Yataṁ care yataṁ tiṭṭhe, |
“Restrained he should walk, restrained he should stand, |
yataṁ acche yataṁ saye; |
restrained he should sit, restrained he should lie; |
Yataṁ samiñjaye bhikkhu, |
Restrained a bhikkhu should bend, |
yatamenaṁ pasāraye. |
restrained he should stretch. |
Uddhaṁ tiriyaṁ apācīnaṁ, |
Upwards, across, and downwards, |
yāvatājagatogati; |
as far as the world extends; |
Samavekkhitā ca dhammānaṁ, |
An investigator of states, |
khandhānaṁ udayabbayaṁ. |
of the arising and passing away of the aggregates. |
Evaṁ vihārimātāpiṁ, |
Dwelling thus ardently, |
santavuttimanuddhataṁ; |
of peaceful conduct, not arrogant; |
Cetosamathasāmīciṁ, |
In the fitness of mental calm, |
sikkhamānaṁ sadā sataṁ; |
training, always mindful; |
Satataṁ pahitattoti, |
‘Constantly resolute,’ |
āhu bhikkhuṁ tathāvidhan”ti. |
they call a bhikkhu of that kind.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Dvādasamaṁ. |
Twelfth. |
--- ITI112: Lokasutta --- |
--- ITI112: The Sutta on the World --- |
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ: |
This was said by the Blessed One, said by the Arahant, so I have heard: |
“Loko, bhikkhave, tathāgatena abhisambuddho, |
“The world, bhikkhus, has been fully understood by the Tathāgata; |
lokasmā tathāgato visaṁyutto. |
the Tathāgata is detached from the world. |
Lokasamudayo, bhikkhave, tathāgatena abhisambuddho, |
The origin of the world, bhikkhus, has been fully understood by the Tathāgata; |
lokasamudayo tathāgatassa pahīno. |
the origin of the world has been abandoned by the Tathāgata. |
Lokanirodho, bhikkhave, tathāgatena abhisambuddho, |
The cessation of the world, bhikkhus, has been fully understood by the Tathāgata; |
lokanirodho tathāgatassa sacchikato. |
the cessation of the world has been realized by the Tathāgata. |
Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā, |
The path leading to the cessation of the world, bhikkhus, has been fully understood by the Tathāgata; |
lokanirodhagāminī paṭipadā tathāgatassa bhāvitā. |
the path leading to the cessation of the world has been developed by the Tathāgata. |
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā yasmā taṁ tathāgatena abhisambuddhaṁ, |
Whatever, bhikkhus, 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, and pondered by the mind—that has been fully understood by the Tathāgata. |
tasmā ‘tathāgato’ti vuccati. |
Therefore he is called the ‘Tathāgata.’ |
Yañca, bhikkhave, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati, sabbaṁ taṁ tatheva hoti no aññathā, |
And whatever, bhikkhus, the Tathāgata speaks, utters, and proclaims in the interval between the night he fully awakens to the unsurpassed perfect enlightenment and the night he is fully quenched in the Nibbāna-element without residue remaining—all of that is just so and not otherwise. |
tasmā ‘tathāgato’ti vuccati. |
Therefore he is called the ‘Tathāgata.’ |
Yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī, |
As he speaks, bhikkhus, so he does; as he does, so he speaks. |
iti yathāvādī tathākārī yathākārī tathāvādī, |
Thus, as he speaks, so he does; as he does, so he speaks. |
tasmā ‘tathāgato’ti vuccati. |
Therefore he is called the ‘Tathāgata.’ |
Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, |
In the world with its gods, its Māras, and its Brahmās, in this generation with its ascetics and brahmins, with its gods and humans, the Tathāgata is the conqueror, the unconquered, the all-seeing, the all-powerful. |
tasmā tathāgatoti vuccatī”ti. |
Therefore he is called the ‘Tathāgata.’” |
Etamatthaṁ bhagavā avoca. |
The Blessed One spoke this matter. |
Tatthetaṁ iti vuccati: |
On this it is said: |
“Sabbalokaṁ abhiññāya, |
“Having directly known the whole world, |
sabbaloke yathātathaṁ; |
in the whole world as it is; |
Sabbalokavisaṁyutto, |
He is detached from the whole world, |
sabbaloke anūpayo. |
in the whole world he is unattached. |
Sa ve sabbābhibhū dhīro, |
He, the resolute, is the all-conqueror, |
sabbaganthappamocano; |
the releaser from all bonds; |
Phuṭṭhāssa paramā santi, |
The supreme peace has been touched by him, |
nibbānaṁ akutobhayaṁ. |
Nibbāna, free from fear. |
Esa khīṇāsavo buddho, |
This is the Buddha whose taints are destroyed, |
anīgho chinnasaṁsayo; |
untroubled, with doubt cut off; |
Sabbakammakkhayaṁ patto, |
He has reached the destruction of all kamma, |
vimutto upadhisaṅkhaye. |
liberated in the destruction of acquisitions. |
Esa so bhagavā buddho, |
This is the Blessed One, the Buddha, |
esa sīho anuttaro; |
this is the unsurpassed lion; |
Sadevakassa lokassa, |
In the world with its gods, |
brahmacakkaṁ pavattayi. |
he set the Brahma-wheel in motion. |
Iti devā manussā ca, |
Thus gods and humans, |
ye buddhaṁ saraṇaṁ gatā; |
who have gone for refuge to the Buddha; |
Saṅgamma taṁ namassanti, |
Coming together, they pay homage to him, |
mahantaṁ vītasāradaṁ. |
the great one, free from fear. |
Danto damayataṁ seṭṭho, |
The tamed one, the best of tamers, |
santo samayataṁ isi; |
the peaceful one, the sage among those who are calm; |
Mutto mocayataṁ aggo, |
The liberated one, the chief of liberators, |
tiṇṇo tārayataṁ varo. |
the crossed-over one, the best of those who lead across. |
Iti hetaṁ namassanti, |
Thus indeed they pay homage to him, |
mahantaṁ vītasāradaṁ; |
the great one, free from fear; |
Sadevakasmiṁ lokasmiṁ, |
In the world with its gods, |
natthi te paṭipuggalo”ti. |
there is no counterpart to you.” |
Ayampi attho vutto bhagavatā, iti me sutanti. |
This too is the meaning of what was said by the Blessed One, so I have heard. |
Terasamaṁ. |
Thirteenth. |
Catukkanipāto niṭṭhito. |
The Book of Fours is finished. |
Tassuddānaṁ |
The summary: |
Brāhmaṇasulabhā jānaṁ, |
Brahmin, easy to obtain, knowing, |
Samaṇasīlā taṇhā brahmā; |
Ascetic, virtue, craving, brahmā; |
Bahukārā kuhapurisā, |
Helpful, deceitful persons, |
Cara sampannalokena terasāti. |
Walking, endowed, and with the world, makes thirteen. |
Suttasaṅgaho |
Collection of Suttas |
Sattavisekanipātaṁ, |
Twenty-seven in the Book of Ones, |
Dukkaṁ bāvīsasuttasaṅgahitaṁ; |
The Twos collected as twenty-two suttas; |
Samapaññāsamathatikaṁ, |
The Threes with a full fifty, |
Terasa catukkañca iti yamidaṁ. |
And thirteen in the Fours, thus is this. |
Dvidasuttarasuttasate, |
One hundred and twelve suttas, |
Saṅgāyitvā samādahiṁsu purā; |
Having chanted, they established in the past; |
Arahanto ciraṭṭhitiyā, |
The Arahants, for long stability, |
Tamāhu nāmena itivuttanti. |
That they call by the name ‘Itivuttaka’. |
Itivuttakapāḷi niṭṭhitā. |
The Pāḷi of the Itivuttaka is finished. |